COLLATION OF THEOSOPHICAL GLOSSARIES
List of Title Abbreviations (in alphabetical order)
FY Space, Akasa; Swabhavat (q.v.)
OG Space -- Our universe, as popularly supposed, consists of space and matter and energy; but in theosophy we say that space itself is both conscious and substantial. It is in fact the root of the other two, matter and energy, which are fundamentally one thing, and this one fundamental thing is SPACE -- their essential and also their instrumental cause as well as their substantial cause -- and this is the reality of being, the heart of things. Our teaching is that there are many universes, not merely one, our own home-universe; therefore are there many spaces with a background of a perfectly incomprehensible greater SPACE inclosing all -- a space which is still more ethereal, tenuous, spiritual, yes, divine, than the space-matter that we know or rather conceive of, which in its lowest aspect manifests the grossness of physical matter of common human knowledge. Space, therefore, considered in the abstract, is BEING, filled full, so to say, with other entities and things, of which we see a small part -- globes innumerable, stars and planets, nebulae and comets. But all these material bodies are but effectual products or results of the infinitudes of the invisible and inner causal realms -- by far the larger part of the spaces of Space. The space therefore of any one universe is an entity -- a god. Fundamentally and essentially it is a spiritual entity, a divine entity indeed, of which we see naught but what we humans call the material and energic aspect -- behind which is the causal life, the causal intelligence. The word is likewise frequently used in theosophical philosophy to signify the frontierless infinitudes of the Boundless; and because it is the very esse of life-consciousness-substance, it is incomparably more than the mere "container" that it is so often supposed to be by Occidental philosophers. (See also Universe; Milky Way)
WW Space Now the most difficult word for us in Space, difficult because it is subject to so many different interpretations by those who use the word and by those who hear it used. Look into the dictionary, and you will find that the word space is used in half a score of ways. It is used in the popular sense as meaning that which contains everything; and while the dictionaries are inclined to decry that as being vulgar or popular, it nevertheless seems to me that there is more than a foundation of good sense in the instinct which has led man to give the word space that meaning. In the first place, our word space comes from the Latin spatium, and the sense of it was extension; and the root of this word in the Aryan tongues is the same (or a closely similar word) as the Sanskrit sphay, meaning to be big, to be fat, thence to yawn, as we say in English a "yawning abyss", the sense of spatium, being extension, thence emptiness. The ordinary idea of space as held by psychologists today, as I understand it, seems to be that it itself is but a mental conception; space per se does not exist; but owing to the phantasmal impression produced on the retina of the eye, and to the illusory sensation of motion and touch, there follows an association of ideas in the mind by which apartness is conceived, and hence, space. The definition is not satisfactory. There are several reasons why it is not. In the first place, there still remains the fact that while our lower mind may conceive space, or rather one attribute of space, as extension, from sensory impression, yet in the working of the mind itself there is a tendency to conceive of vastness. The mind sees something which the retinal impression or the sense of contact has merely brought to view, just as in the psychological association of ideas a note of music or a forgotten voice may bring back a whole train of linked thoughts, memories. The fault of the usual definition of psychology is this: that it imports into the mind what it gathers from outside, and gives to the conception the attributes of what is outside, and then denies that the outside exists. If man gains his conception of space merely from retinal or sensory impressions, on the other hand all the phenomena of nature, all our studies, our thoughts, all exterior nature and all interior nature, are based upon one fact -- that marvel, that wonder which we can only call Space. It can be conceived of as being merely emptiness, or as being a fullness. If emptiness, then it is matter in its highest manifestations, or chaos; if a fullness, then it has two meanings; either that of the visible and the invisible universe; or the fullness of the Unmanifest Deity in the pantheistic sense as comprehending All. We are in deep waters, because the difficulty is that there is no definition in any language that I am acquainted with of the word space, properly answering to that which the mind conceives. In Theosophy it means not merely all that is, but also the source of everything past, present, or future; endless, beginningless, boundless. There are, then, three ways of looking at Space: first as the all-container and source of being; second, as the psychological conception; third, the false connection of Space with the idea of material extension properly an attribute of matter in manifestation.
SD INDEX Space. See also Duration, Motion
abode of Ea, wisdom II 53
Absolute transcends time & I 1-2n; II 158
abstract, generator, female II 43
all born in, & time must die II 549
always part of larger increment I 87-8
aspect of Be-ness I 14-15
aspect of the Absolute I 43
astral light (akasa) is II 511-12
Bain on, & time I 251n
body of limitless extent I 342
boundless, infinite I 99, 113
boundless, of divine Plenum I 148
boundless void (science) I 587, 615
Brahma-Vishnu is infinite I 8n
bright, son of dark I 71-2
chaos is, (Aristotle) I 336n
chaos or unmanifested Deity II 269
chaos-theos-kosmos aspects of I 344
chaos, void, Ain-soph or I 109
cosmic, or devamatri I 53 &n
Crookes on I 550-1, 581n
dimensionless in every sense I 55
duration, matter, motion & I 55
of East not understood in West I 496n
eternal substance, boundless II 239n
every point in, animated II 513
female or chaos I 431; II 84
filled w atoms (Leucippus) I 2, 64, 117
first Mother, then Father-Mother I 18
Fohat divides I 674
force, matter &, (Pratt) I 615
fullness & void I 8, 35
good & evil progeny of, & time II 96
gravity as force pervading I 511
Hari as Brahma sleeps in I 371-2
incomprehensible deity I 35, 336n
Kronos beyond, & time I 418
Maqom stands for II 612
measurability of, absurd I 251
Parabrahman infinite cosmic I 6
perpetual motion & limitless I 2
potential & abstract I 4
Pratt on, & First Cause I 9n
realm of divine knowledge II 502
ruling intelligent powers in II 502
six directions of I 116, 118
spirit first differentiation in I 258
there is no empty I 289, 527 &n
thick w molecules I 150
time &, forms of Deity II 382n
unborn & undecaying II 487
unknowable living entity I 615
unknown container of all I 342
vacuum betw celestial bodies (Newton) I 491
whole finite kosmos called I 277
SEE ALSO; WORLD, KOSMOS, UNIVERSE
SD INDEX Spagyrisation (alchemy) of matter II 592
SD INDEX Spain, Spaniards
dolmen of Anteguera in II 752
joined to Barbary once (Joly) II 751
met savage chiefs II 744
Northwest Africa once extension of II 8n, 740, 751-2, 793
rocking stones in II 342n, 793
SD INDEX Spark(s)
animate all kingdoms I 103, 246
extinguished by bestiality II 318
hangs fr the Flame I 238
identical w devas, rishis II 85
immortal, reflecting divine flame I 275
individualities in lower spheres I 275
monad a homogeneous I 571
sacred, in man II 421n
some sons projected a II 161, 286
term for atoms I 108
universes called, of eternity I 16
will rebecome the Flame I 265
worlds like I 99, 199, 246n; II 99, 704
TG Sparsa (Sk.). The sense of touch.
WG Sparsa, tangibility, that which may be touched.
SD INDEX Sparsa (Skt) touch, in pralaya I 372
SEE ALSO; NIDANA, TANMATRA
WG Sparsanaka, that which touches, (used in speaking of the skin.)
SD INDEX Sparta, Castor's tomb shown at II 122n
SD INDEX Speaking
Ad-i name of first, race II 452
animal, beast (automata) II 427-8
stones II 341-2 &n
SD INDEX Spear-holder. See Saktidhara
SD INDEX Specialization, Specialized
gradual human, missing II 716
man & lower genera exceptions to II 256
man's skeleton not II 720-3
SD INDEX Species
all, change w every root-race II 697
all, once hermaphrodite II 299
continuance of, (Kabbala) II 457
crop of, after physicalization II 736
designers, builders & growth of II 732
differentiation of II 737
different rates of evolution for II 256
gradual transformation of II 347-8
growth & decline of II 733-4
human, can breed together II 195
interbreeding of II 184-5, 191, 201, 267, 287
law of retardation on II 260 &n
now stereotyped II 697
progressive development of II 260
relapse to ancestral types II 697
SD INDEX Species Immateriata, Kepler's planetary forces I 479
SD INDEX Specimens of the Hindu Theatre. See Wilson, H.
SD INDEX Spectroscope (ic)
analysis of nebulae I 595-9
Crookes q Maxwell on I 143n
findings of, limited I 142, 543-4n
no use beyond visible matter I 543n
seven colors & II 627-8
shows Sun's outer robes only I 528
SD INDEX Spectrum, of the stars I 595-6, 598
SD INDEX Speech I 464; II 563. See also Sound
development of II 198-201
Ila goddess of, (Dowson) II 148
inflectional in Atlantis II 199
Logos both reason & II 199n
mantrika sakti & I 293
Mercury symbol of II 542
noiseless, superior to noisy I 95
not evolved fr animal sounds II 661-2
origin of, & occult properties I 93-4
Sarasvati goddess of I 95
third race, monosyllabic II 198-9
Vach goddess of I 137
SD INDEX Spencer, Herbert II 671
agnostic I 19n
on environment & unity of types II 736-7
evolution of chemical atoms I 622
internal & external relations I 293
John Fiske's master II 787
monism & I 124-5n
more dangerous than Buchner I 528n
pale copyist I 96n
positivist II 156n
will-o-the-wisps of II 451
----- First Principles
First Cause I 14-15 &n
matter affected by motion I 12n
motion I 496
unknowable of I 19n, 54n, 281, 327 &n, 675
----- "Nebular Hypothesis"
implies a First Cause I 600 &n
----- Principles of Biology
evolution fr a preexisting being II 348-9
worthlessness of Darwinism II 730
----- Principles of Psychology
evolution as a dream II 490n
ideas vs absolute thought II 490
SD INDEX Spencer, Johann (Joannes)
----- De Legibus Hebraerum
Abarbinel on Nabatheans II 455-6
Azaz(y)el sent to Mt Hermon II 409
derives Azazel fr Ajal, El II 376
TG Spenta Armaita (Zend). The female genius of the earth; the "fair daughter of Ahura Mazda". With the Mazdeans, Spenta Armaita is the personified Earth.
SD INDEX Spenta Armaiti (Zor) Spirit of Earth
Ahura Mazda father of II 385
helped Yima enlarge Earth II 609-10
SD INDEX Speucippus, followed in Plato's steps II 555
SD INDEX Sphere(s). See also Globes, Planets, Stars
"above, higher," & invisible I 605
Ain-soph a boundless I 429
astral rulers of, create monads I 577
of being numberless II 33
beings of other, live in & thru us I 605
builders, watchers of the seven I 53
chain of, beyond Earth II 701
Earth contains six other II 111
egg symbol of our I 65, 89, 359
eighth I 156, 163, 227n
emblem of infinity & eternity I 65
every, called dragon's head II 505
of expectation II 57 &n
gyratory movement of, & atoms I 117
human prototype in, spiritual I 235n
Lords of, now rebellious angels I 577
music of the I 167, 432-3, 445-6; II 601-2
seven, in Hindu scriptures I 112
seven, of action II 621n
"Wheels" gradually become I 116-17
SEE ALSO; PLANES
SD INDEX Sphericity
of Earth among ancients I 40n, 117 &n, 441
primordial form of everything I 65
SD INDEX Spheroidal Form, drop assumes, I 97-8n
SD INDEX Sphinx(es) I 643
Aeschylus, Shakespeare were II 419
narthex must be wrenched fr II 518
recalls androgynous race II 124
riddle of the II 403, 516-17, 540
Simorgh or II 618
SD INDEX Sphinx (magazine), Lambert diagram, seven principles fr II 633
SD INDEX Sphinxiad. See Mackey, S. A.
SD INDEX Spider, bird-eating, disbelieved II 440
SD INDEX Spiller, Philipp, Der Weltaether . . ., incorporeal matter of I 493n, 508
SD INDEX Spinal Cord, sexual action connected w II 296
SD INDEX Spinoza, Baruch
Leibniz & I 628-30
opposed Descartes' ideas I 629
subjective pantheist I 629
----- Chief Works of: Letters
face of universe ever the same II 1
SD INDEX Spiral
lines traced by Fohat I 118-19
motion, cycles, ogdoad & II 580
SPIRIT
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TG Spirit. The lack of any mutual agreement between writers in the use of this word has resulted in dire confusion. It is commonly made synonymous with soul; and the lexicographers countenance the usage. In Theosophical teachings the term "Spirit" is applied solely to that which belongs directly to Universal Consciousness, and which is its homogeneous and unadulterated emanation. Thus, the higher Mind in Man or his Ego (Manas) is, when linked indissolubly with Buddhi, a spirit; while the term "Soul", human or even animal (the lower Manas acting in animals as instinct), is applied only to Kama-Manas, and qualified as the living soul. This is nephesh, in Hebrew, the "breath of life". Spirit is formless and immaterial, being, when individualised, of the highest spiritual substance -- Suddasatwa, the divine essence, of which the body of the manifesting highest Dhyanis are formed. Therefore, the Theosophists reject the appellation "Spirits" for those phantoms which appear in the phenomenal manifestations of the Spiritualists, and call them "shells", and various other names. (See "Sukshma Sarira".) Spirit, in short, is no entity in the sense of having form; for, as Buddhist philosophy has it, where there is a form, there is a cause for pain and suffering. But each individual spirit -- this individuality lasting only throughout the manvantaric life-cycle -- may be described as a centre of consciousness, a self-sentient and self-conscious centre; a state, not a conditioned individual. This is why there is such a wealth of words in Sanskrit to express the different States of Being, Beings and Entities, each appellation showing the philosophical difference, the plane to which such unit belongs, and the degree of its spirituality or materiality. Unfortunately these terms are almost untranslatable into our Western tongues.
IU Spirit. -- The lack of any mutual agreement between writers in the use of this word has resulted in dire confusion. It is commonly made synonymous with soul; and the lexicographers countenance the usage. This is the natural result of our ignorance of the other word, and repudiation of the classification adopted by the ancients. Elsewhere we attempt to make clear the distinction between the terms "spirit" and "soul." There are no more important passages in this work. Meanwhile, we will only add that "spirit" is the nous of Plato, the immortal, immaterial, and purely divine principle in man -- the crown of the human Triad; whereas, [[SEE SOUL for continuation.]]
OG Spirit -- In the theosophical philosophy there is a distinct and important difference in the use of the words spirit and soul. The spirit is the immortal element in us, the deathless flame within us which dies never, which never was born and which retains throughout the entire maha-manvantara its own quality, essence, and life, sending down into our own being and into our various planes certain of its rays or garments or souls which we are. The divine spirit of man is linked with the All, being in a highly mystical sense a ray of the All. A soul is an entity which is evolved by experiences; it is not a spirit because it is a vehicle of a spirit. It manifests in matter through and by being a substantial portion of the lower essence of the spirit. Touching another plane below it, or it may be above it, the point of union allowing ingress and egress to the consciousness is a laya-center. The spirit manifests in seven vehicles, and each one of these vehicles is a soul; and that particular point through which the spiritual influence passes in the soul is the laya-center, the heart of the soul, or rather the summit thereof -- homogeneous soul-substance, if you like. In a kosmical sense spirit should be applied only to that which belongs without qualifications to universal consciousness and which is the homogeneous and unmixed emanation from the universal consciousness. In the case of man, the spirit within man is the flame of his deathless ego, the direct emanation of the spiritual monad within him, and of this ego the spiritual soul is the enclosing sheath or vehicle or garment. Making an application more particularly and specifically to the human principles, when the higher manas of man which is his real ego is indissolubly linked with buddhi, this, in fact, is the spiritual ego or spirit of the individual human being's constitution. Its life term before the emanation is withdrawn into the divine monad is for the full period of a kosmic manvantara.
OG Spirit (in reference to Matter) -- The theosophist points out that what men call spirit is the summit or acme or root or seed or beginning or noumenon -- call it by any name -- of any particular hierarchy existing in the innumerable hosts of the kosmic hierarchies, with all of which any such hierarchy is inextricably interblended and interworking.
When theosophists speak of spirit and substance, of which matter and energy or force are the physicalized expressions, we must remember that all these terms are abstractions, generalized expressions for certain entities manifesting aggregatively.
Spirit, for instance, is not essentially different from matter, and is only relatively so different, or evolutionally so different: the difference not lying in the roots of these two where they become one in the underlying consciousness-reality, but in their characters they are two evolutional forms of manifestation of that underlying reality. In other words, to use the terminology of modern scientific philosophy, spirit and matter are, each of them, respectively an "event" as the underlying reality passes through eternal duration.
WW Spirit Spirit is from a Latin word spirare, to breathe; spiritus means breath; it is also used for wind, air in motion, a breeze. So the Hebrew Ruahh means wind, soul, breath. The English word soul is from an untraced source. Spirit and soul are two words which are accepted in ordinary Christian thought as almost synonymous; and yet that is improper, for often in the Bible, both in the Jewish part and in the Christian part, there is a distinction made, and a very clear one. In the biblical usage Soul seems to represent that conscious center in which thought and egoity dwell in man's nature. Spirit is not so simple of definition. It is used to represent that highest part of the being of man, which, to use biblical phraseology, comes from the Deity, breathed into man's soul. Spirit is used also in popular language to signify by a natural development of thought what we commonly call spook or ghost, and this evidently arose from the fact that the meaning of spirit being breath or wind, something very intangible, almost imperceptible, as when ghosts, so-called, or spooks, were seen hovering around graveyards, they had a tremulous, diaphanous, thin semi-luminous appearance, and the word spirit was popularly applied to them. We shall soon see that while that is undoubtedly the case, it is an improper usage, and there are other words used in philosophy and by the ancients in past days to describe these apparitions. Spirit, then, as used in the Bible, is closely similar to the Theosophical idea, as being the breath, in a sense, of the Deity, the first manifestation outward, from which all creatures, all beings, take their origin; therefore the highest part of man.
SD INDEX Spirit. See also Body, Purusha, Soul
akasa is ideation or I 326
all things originate in II 190
astral is vehicle of I 624n
Bacchus or II 458
blind without matter II 123n
breath of life confused w I 225-6
chief, of seven planetary genii II 22-3
cosmic ideation or I 16; II 24
directs the elements in ether I 343
disembodied, or future man I 277
divine, & divine substance one I 337n
divine, symbolized by Sun, fire II 113
divorced fr matter is chaos I 640
evolution of, into matter I 550-1
evolves forms out of aether I 332
fecundates germ in space II 84
female, evil w Nazarenes I 194n
fire, male or, & water I 341
first differentiation fr THAT I 35, 258
first human principle, not seventh I 153n
force, matter & I 341
higher, or male astral light I 196
history realization of, (Hegel) I 640-1
is & is not (Manu) I 447
latent in matter II 42
lipika separate pure, fr matter I 130
Logos is II 25
of love (Ragon) II 576
manas link betw matter & II 98
man's, sole mediator I 280
matter & I 327-8
matter &, aspects of Parabrahman I 15, 51
matter &, inseparable, interdependent I 247, 416
matter &, latent in chaos I 64
matter &, maya I 633
matter &, psyche & nous II 134n
matter &, reconciled I 623
matter &, struggle of II 64
matter &, two poles same substance I 247, 542
matter is, & vice versa I 179, 633
nature &, illusory universe II 36
Noah is, vivifying matter II 145
no name, species or body I 373
one w paramatman I 265
permeates every atom I 338, 449, 567-9
plunges into matter, redeemed II 88
the, Principle I 5
pure, lost in absolute Non-Being I 481
root-matter or I 543
Sankara on not-spirit & I 573
soul &, or Son & Father II 231n
soul distinct fr I 568-9
soul united w, is monad I 119
struggle w soul & II 377
supreme, alone remains I 373
swan & good symbols of I 357-8
swastika, matter & II 99
three hypostases of I 18-19
unconscious purposiveness of I 328
Vishnu Purana on I 284
wind, air &, synonymous I 342
worshiped by fourth race I 327
SEE ALSO; SOUL, MATTER, MAYA
SD INDEX Spirit-Guardian, of our globe II 22
SD INDEX Spirit History of Man. See Dunlap, S. F.
KT Spiritism. The same as the above, [[even though SOMNAMBULISM is 'above,' Ed. believes SPIRITUALISM is meant, which is 'below' and actually references SPIRITISM]] with the difference that the Spiritualists reject almost unanimously the doctrine of Reincarnation, while the Spiritists make of it the fundamental principle in their belief. There is, however, a vast difference between the views of the latter and the philosophical teachings of Eastern Occultists. Spiritists belong to the French School founded by Allan Kardec, and the Spiritualists of America and England to that of the "Fox girls," who inaugurated their theories at Rochester, U. S. A. Theosophists, while believing in the mediumistic phenomena of both Spiritualists and Spiritists, reject the idea of "spirits."
SEE ALSO; KARDEC
SD INDEX Spiritismus, Der. See Hartmann, K. R. E. von
SD INDEX Spiritistic Revelations about Moon, stars, planets II 701
SD INDEX Spirit-Kings, ruled Atlantis II 222
SD INDEX Spirit-Matter
evolution of, or cosmogony I 277
infinite depth of I 628
Second Logos, life, or I 16
symbolized as white point in darkness I 327-8
SD INDEX Spirit of God
aetherial winds are, (Muller) I 365
Ain-soph, Parabrahm II 128
breathes over chaos II 505
lived in sea of space (Bab) II 477
spiratus or, (Ragon) II 576
SD INDEX Spirit of the Sands (Jap) I 217
SD INDEX "Spirit of the Supreme Spirit", Prithivi greets Vishnu as I 18
SD INDEX Spirits (angels, elementals, etc)
animated man of clay II 273
broke thru circles of fire II 275n
degradation of II 275n
described II 370n
drawing down powers of II 455n
Egregores or, of energy & action I 259n
elementals guided by high planetary I 278
elementaries or nirmanankayas I 233n
elementary I 234n, 620; II 632
of elements & divinations I 395
of elements of primary creation I 218n
evil, at war w gods II 232
Fall of the I 192-8
Gobi desert protected by II 372
of heaven & then of Earth II 248
hosts of, surround man II 370 &n
incorporeal beings II 87
of light & darkness II 162, 512
materialization of II 737
of mediums not higher principles I 233n
must attain self-consciousness I 193
nature, or elementals I 221, 461; II 102
personating, or demions (dimyon, Hebrew) II 508-9
planetary I 128, 278, 602; II 22-3, 29, 318n
science, spiritualism on I 276
seven divine & six lower orders of I 133
seven invisible II 488
seven planetary, (rishis) II 318n
three, explained (Ragon) II 576
were or will be men I 277; II 370n
SD INDEX Spirits of the Earth II 23, 109-10
clothed the shadows I 224-5; II 110
lowest dhyanis were I 224
Spirits of Heaven then became II 248
SD INDEX Spirits of the Elements. See Yazatas
SD INDEX Spirits of the Face
seven, all in Jehovah's image I 197-8
seven, or builders I 128
SD INDEX Spirits of the Presence (Christian), Egyptian counterparts of I 312
SD INDEX Spirits of the Stars (Christian), suspiciously like gods I 123n
SD INDEX Spiritual
civilization & the II 319
fire of agnishvattas II 79
higher pitris man's, parents II 171
iniquity & loss of, third eye II 302
intellectual has replaced II 300
intelligences must pass thru human stage I 106
involution & evolution II 348
key to symbolism highest I 363
lives are a maya (Buddhism) I 635
man in Puranas II 254
oldest subraces at, apex II 301
rock that followed Israel II 341
senses barrier to, development II 296
sight, pineal organ of II 299
SD INDEX Spiritual Ego(s). See also Egos, Higher Self, Self
drawn to rebirth by lower selves II 109
experiences of, in initiation II 558
higher self II 230
man's, dwells in unseen worlds I 234n
one w Visvakarma II 559
reemerge w mother-source I 237
SD INDEX Spiritual Fire
hydrogen is, in alchemy II 105-6
makes man divine, perfect II 105
man's higher self II 109
noumenon of "Three in One" II 113
TG Spiritualism. In philosophy, the state or condition of mind opposed to materialism or a material conception of things. Theosophy, a doctrine which teaches that all which exists is animated or informed by the Universal Soul or Spirit, and that not an atom in our universe can be outside of this omnipresent Principle -- is pure Spiritualism. As to the belief that goes under that name, namely, belief in the constant communication of the living with the dead, whether through the mediumistic powers of oneself or a so-called medium -- it is no better than the materialisation of spirit, and the degradation of the human and the divine souls, Believers in such communications are simply dishonouring the dead and performing constant sacrilege. It was well called "Necromancy" in days of old. But our modern Spiritualists take offence at being told this simple truth.
KT Spiritualism. The modern belief that the spirits of the dead return on earth to commune with the living. (See "Spiritism.")
SD INDEX Spiritualist(s, ism)
believe in spirits of dead I 287
Butlerof defended I 520
facts of, & man's origin II 86-7
ignorant of matter I 276
limitations of I 288
materializations of II 86, 87
Pember on II 229n
phenomena will be recognized II 156n
possessing entities of I 233 &n
regard kriyasakti as phenomenal II 652
Wallace, Crookes, Zollner & I 520
SD INDEX Spirituality
ascending arc & II 110
cycles of I 175-7, 620; II 300-1, 446
intellect &, discussed II 167
SD INDEX Spiritual Monad
of early man II 154
needs fourth & fifth principles II 79, 242
OG Spiritual Soul -- The spiritual soul is the vehicle of the individual monad, the jivatman or spiritual ego; in the case of man's principles it is essentially of the nature of atma-buddhi. This spiritual ego is the center or seed or root of the reincarnating ego. It is that portion of our spiritual constitution which is deathless as an individualized entity -- deathless until the end of the maha-manvantara of the cosmic solar system.
The spiritual soul and the divine soul, or atman, combined, are the inner god -- the inner buddha, the inner christ.
SD INDEX Spiritual Soul
buddhi (in man) I 157 &n; II 596
universal ideation (cosmic) II 596
SXa Spiritualia nequitiae [in] coelestibus I 331n (Lat) "Spiritual wickedness in heavenly regions." -- Ephesians 6:12
SD INDEX Spiritus (Lat) breath, wind I 226n
begets seven evil spirits I 195-6, 217, 248
elementorum, spirit of elements I 395
female astral light I 196
flamma, sulphur & II 113
ventus (Lat, wind) &, synonymous I 342
SXa Spiritus intus alit, totamque infusa per artus, / Mens agitat molem, et magno se corpore miscet I 451n, II 594 (Lat) "A spirit within sustains, and mind, pervading its members, / Sways the whole mass and mingles with its mighty frame." -- Virgil, Aeneid 6.726-7
SD INDEX Spiritus Vitae, Spiritus Mundi (Lat), former originates in the latter I 532
SD INDEX Spitzbergen II 398, 677
continent fr, to Dover II 324, 326
Nova[ya] Zemlya & II 398
part of pre-Lemurian continent II 775
second race continent & II 401-2
SD INDEX Spleen, little understood II 296
SD INDEX Spoeren, estimates Sun's heat I 484n
SD INDEX Spontaneous Generation II 189, 718-19
esoteric philosophy teaches II 150-1, 157-8, 286, 719
existed in nature II 116
Haeckel on II 164n
TG Spook. A ghost, a hobgoblin. Used of the various apparitions in the seance-rooms of the Spiritualists.
SD INDEX Spores, reproduction by II 167, 171n, 659
SD INDEX Sport, creation of world a II 53, 126
SD INDEX [Sprenger, Jacob, Malleus Maleficarum], on Hoppo & Stadlein I 469
SD INDEX Spring
equinox & origin of zodiac II 435
eternal II 135, 201, 356, 400, 738 &n
eternal, of third race II 135, 201, 356, 777 &n
seven symbol of, & summer II 583
SD INDEX Spring, Professor, q by Littre on human bones II 739
SD INDEX Square(ing) II 573-5
within circle I 99
circle & initiation II 450
formless I 98-9
four is Tetraktys or Sacred I 89n
four sacred powers or I 134n
Gnostic gnosis rested on II 573
Hindus know how to, circle II 544
Macroprosopus is perfect II 626
Parker's premises on I 315-16
second figure in nature II 594
triangle & II 24, 36, 596
TG Sraddha (Sk). Lit., faith, respect, reverence.
TG Sraddha (Sk.). Devotion to the memory and care for the welfare of the manes of dead relatives. A post-mortem rite for newly-deceased kindred. There are also monthly rites of Sraddha.
FY Sraddha, faith.
WG Sraddha, an oblation to the manes, made at the same time as the pinda offering.
WG Sraddha, trust, faith.
SD INDEX Sraddha (Skt) [faith], Kama son of Dharma & II 176
TG Sraddhadeva (Sk.). An epithet of Yama, the god of death and king of the nether world, or Hades.
TG Sramana (Sk.). Buddhist priests, ascetics and postulants for Nirvana, "they who have to place a restraint on their thoughts". The word Saman, now "Shaman" is a corruption of this primitive word.
SKv Srama, Sramana Srama is action, exertion, effort, religious exercise; derived from the verb-root gram -- to labor, to make an effort. A religious ascetic is often called a Sramana, meaning 'one who is striving consciously,' or 'one who is laboring for spiritual ends.'
SD INDEX Sramana (Skt) [religious ascetic], Akbar & the I xxivn
TG Srastara (Sk.). A couch consisting of a mat or a tiger's skin, strewn with darbha, kusa and other grasses, used by ascetics -- gurus and chelas -- and spread on the floor.
TG Sravah (Mazd.). The Amshaspends, in their highest aspect.
SD INDEX Sravah (Pers)
seven bright, or Amshaspends II 516
spirits of manifested powers II 385
TG Sravaka (Sk.). Lit., "he who causes to hear"; a preacher. But in Buddhism it denotes a disciple or chela.
VS Sravaka (III 3) [[p. 45]] Sravaka a listener, or student who attends to the religious instructions. From the root "Sru." When from theory they go into practice or performance of asceticism, they become Sramanas, "exercisers," for Srama, action. As Hardy shows, the two appellations answer to the words and of the Greeks.
SKv Sravaka, Lanoo-Sravaka Sravaka, a word derived from the verb-root sru -- to hear, means 'a listener,' or mystically used, a Sravaka is a disciple who receives esoteric teaching. In ancient Asiatic Mystery-Schools a Chela was also called a Lanoo. Hence Lanoo-Sravaka may be translated as 'chela-listener.'
FY Sravana, receptivity, listening.
WG Sri, beautiful appearance, beautiful; goddess of fortune and prosperity and of beauty; also a title of honor, "the glorious," as Sri Krishna.
SD INDEX Sri (Skt)
is Lakshmi, Sarasvati II 76n
Moon, water & II 77
rising fr waters (Williams) I 380
wife of Narayana, Siva II 76n
SD INDEX Sri Antara (yantra) (Skt), double triangle or I 118-19
SD INDEX Sridhara (Skt) commentator
on hiranyagarbha I 406
Ulupi daughter of Naga king II 214 &n
SKv Srimad-Bhagavat A title given to the Bhagavad-Gita, that portion of the Mahabharata in which Krishna gives spiritual instruction to the despondent Arjuna. Srimad, derived from the verb-root sri -- to diffuse light or radiance -- is a term applied to a teacher, or even to a scripture, and signifies high spiritual quality.
SEE ALSO; BHAGAVAD-GITA
TG Sringa Giri (Sk.). A large and wealthy monastery on the ridge of the Western Ghauts in Mysore (Southern India); the chief matham of the Adwaita and Smarta Brahmans, founded by Sankaracharya. There resides the religious head (the latter being called Sankaracharya) of all the Vedantic Adwaitas, credited by many with great abnormal powers.
SD INDEX Sringa-giri (Skt), monastery of Smarta-Brahmans I 272
SD INDEX Srip (Skt) [to creep], sarpa or serpent fr II 182n
TG Sri-pada (Sk.). The impression of Buddha's foot. Lit., "the step or foot of the Master or exalted Lord".
SRI SANKARACHARYA -- SEE SANKARACHARYA
TG Srivatsa (Sk.). A mystical mark worn by Krishna, and also adopted by the Jains.
TG Sriyantra (Sk.). The double triangle or the seal of Vishnu, called also "Solomon's seal", and adopted by the T. S.
SD INDEX Sri-Yantra (Skt), double triangle or I 118
TG Srotapatti (Sk.). Lit., "he who has entered the stream", i.e., the stream or path that leads to Nirvana, or figuratively, to the Nirvanic Ocean. The same as Sowanee.
VS Srotapatti (II 27) [[p. 37]] Strotapatti or "he who enters in the stream" of Nirvana, unless he reaches the goal owing to some exceptional reasons, can rarely attain Nirvana in one birth. Usually a Chela is said to begin the ascending effort in one life and end or reach it only in his seventh succeeding birth.
VS Srota-patti (III 6) [[p. 46]] Srotapatti (lit.) "he who has entered the stream" that leads to the Nirvanic ocean. This name indicates the first Path. The name of the second is the Path of Sakridagamin, "he who will receive birth (only) once more." The third is called Anagamin, "he who will be reincarnated no more," unless he so desires in order to help mankind. The fourth Path is known as that of Rahat or Arhat. This is the highest. An Arhat sees Nirvana during his life. For him it is no post-mortem state, but Samadhi, during which he experiences all Nirvanic bliss. [How little one can rely upon the Orientalists for the exact words and meaning, is instanced in the case of three "alleged" authorities. Thus the four names just explained are given by R. Spence Hardy as: 1. Sowan; 2. Sakradagami; 3. Anagami, and 4. Arya. By the Rev. J. Edkins they are given as: 1. Srotapanna; 2. Sagardagam; 3. Anaganim, and 4. Arhan. Schlagintweit again spells them differently, each, moreover, giving another and a new variation in the meaning of the terms.]
VS Srotapatti (fn ) [[p. 68]] Sowan and Srotapatti are synonymous terms.
WGa Srotapatti, one who has "entered the stream" which will bear him to the Nirvanic Ocean -- the "Shining Sea".
SKv Srotapatti, Sakridagamin, Anagamin, Arhat In Buddhism there are four Paths to Nirvana, or four degrees of holiness attained by an aspirant to Liberation. Srotapatti, a compound of srota -- stream, and apatti -- one entering, implies the beginning of that holy and spiritual life which carries one up the stream which leads to Nirvanic bliss. A Srotapatti is one who has given up the unreal for the Real, who has turned all the forces of his nature upwards in service to the Divinity within. Sakridagamin is a compound of sakrit -- once, and agamin -- one coming; hence 'one who will be reborn on earth only once more,' because he has freed himself from nearly all earthly karmic bonds. Anagamin is a compound of an -- not, and agamin -- one coming; hence 'one who will be reincarnated no more,' unless he himself chooses to return to earth to help humanity. Arhat is 'the worthy one'; derived from the verb-root ark -- to be worthy, to merit. An Arhat is one who has attained the highest degree of spirituality, one who has self-consciously become worthy of Nirvana, that glorious state of Liberation and Peace and Wisdom. Arhat was also a general name given to a worthy disciple of the Buddha.
These four terms apply not only to the Paths themselves but to the travelers on those paths, for the teaching is that one cannot follow along a spiritual Path unless he has become that Path himself.
SD INDEX Srotapanna, Srotapatti (Skt), degree of initiation I 206
SEE ALSO; ARHAT
WG Srotram, the ear.
TG Srotriya (Sk.). The appellation of a Brahman who practises the Vedic rites he studies, as distinguished from the Vedavit, the Brahman who studies them only theoretically.
TG Sruti (Sk.). Sacred tradition received by revelation; the Vedas are such a tradition as distinguished from "Smriti" (q.v.).
WG Sruti, revelation; utterance; sacred utterance handed down by tradition.
SP Sruti -- literally "hearing"; the portion of Hindu scriptures, notably the Veda, considered authoritative in its exact wording and sound.
SD INDEX Sruti (Skt), revealed knowledge I 269
SD INDEX Ssabier und der Ssabismus, Die. See Chwolsohn, D. A.
SD INDEX St. See Saint
SD INDEX Stadlein, magic arts of Hoppo & I 469
SD INDEX Stained Glass, tints of II 430
SD INDEX Stallo, John B.
----- Concepts & Theories . . .
actio in distans I 487-8
antagonism betw science & metaphysics I 485n
contradictions in science I 482-3, 485, 487-9
critique of vortical theory I 488-9
defines Avogadro's Law I 512n
disagrees w Spiller I 493n, 507-8
errors of ontology I 544
ether discussed I 486-7, 488n
force & mass I 510-11
force an independent entity I 512
gravitation & ether I 490-1
on idealism I 556n
Kepler on the Sun I 493
mistaken re matter & force I 510
physics & metaphysics I 544
SD INDEX Stanley, Thomas, History of Philosophy [ch IX, Pythagoras], quaternary is female & infernal II 600-1
IN Stanzas of Dzyan Source text of The Secret Doctrine, excerpted from Chinese, Tibetan, and Sanskrit translations of the original Senzar commentaries and glosses on the Book of Dzyan.
SD INDEX Stanzas (of Dzyan). See also Book of Dzyan
----- VOLUME I:
First I 20-1, 27, 35-52
Second I 21, 28, 53-61
Third I 21, 28-30, 62-85
Fourth I 21-2, 30-1, 86-105
Fifth I 22, 31-2, 106-35
Sixth I 22, 32-3, 136-52, 191-212
Seventh I 22, 33-4, 213-68
----- VOLUME II:
First II 15, 23-51
Second II 15-16, 52-74
Third II 16, 75-85
Fourth II 17, 86-108
Fifth II 17-18, 109-30
Sixth II 18, 131-60
Seventh II 18-19, 161-79
Eighth II 19, 180-90
Ninth II 20, 191-226
Tenth II 20, 227-315
Eleventh II 20-1, 316-50
Twelfth II 21, 351-436
anthropogenesis II 15-21
cannot be verified by scholars I xxii, xxxvii
conflict w modern science I 478
cosmic evolution I 27-34
cosmogony only of our planetary system I 13
described I 13, 20-4; II 1, 22n, 23
elucidation requires proofs II 354
Fohat & world germs (VI) I 672
gap betw 7th & 51st I 478
less mythical than Puranas II 23
portions only given I 23; II 15n
sequence of, & Commentaries II 12
speak for themselves II 56
SEE ALSO; DZYAN
VS star which is thy goal, burns overhead (I 39) [[p. 19]] The star that burns overhead is the "the star of initiation." The caste-mark of Saivas, or devotees of the sect of Siva, the great patron of all Yogins, is a black round spot, the symbol of the Sun now, perhaps, but that of the star of initiation, in Occultism, in days of old.
VS Fix thy Soul's gaze upon the star whose ray thou art (II 17) [[p. 31]] Every spiritual EGO is a ray of a "Planetary Spirit" according to esoteric teaching.
SD INDEX Star(s). See also Five-pointed Star, Six-pointed Star; Great Bear; Pleiades
abodes of archangels II 455n
acting & living bodies (Aristotle) I 493
become suns, planets I 206
of Bethlehem II 619
Church made devils of I 331
condensation of a nebula I 595-6
distances betw, incalculable II 708
dragon's head, called II 505
each man has his I 572-3
each pyramid consecrated to a II 362
each world has a parent II 33
elements of, may not be Earth's I 583, 589
evolve fr ethereal substance I 590
five-pointed I 5, 219; II 464, 576 &n
Flammarion believed, inhabited II 45
genii of I 294
goddess of the seven II 547
history written in the II 438
humanity &, bound together II 352
influence on man I 532
informing spirits of I 128
inhabited II 701-3
intelligences rule the II 352
Kant's view of I 601-2
of Magi in Pisces I 654
manifesting incessantly I 16
materials of, differ I 589
motionless, in motion, self-moving I 500, 670
nebulous (Hindu astronomy) II 253
New Testament Epistles, not known as worlds in II 704
occult influence of I 647
our destiny written in the I 639
Pantomorphos prince of I 672
of salvation I 471
seven, of Great Bear (Rishis) I 407; II 318n
seven, of Revelation II 355, 633
Seven Sons of Light called I 572
six-pointed I 215, 224, 375; II 533, 594
-stuff or curds I 69, 673; II 321
that have disappeared II 486n
triple force in, (Brahe) I 493
SD INDEX Star, Ely (pseudonym of Eugene Jacob)
----- Mysteres de l'horoscope
influence of planets, signs I 79
rationale of horoscopy I 105
SD INDEX Star Angels I 574n
SD INDEX Starkad, Starkadr (Norse), depicted carrying runes II 346n
SD INDEX Star of Bethlehem, "confirmed" by Dr Sepp II 619
SD INDEX Star-Yazatas (Zoroastrian), angels of stars are II 358
VS into the fourth [[state]] (I 15) [[p. 5]] The Turya, that beyond the dreamless state, the one above all, a state of high spiritual consciousness.
VS Three Halls, O conqueror of Mara, will bring thee through three states (I 14) [[p. 5]] The three states of consciousness, which are Jagrat, the waking; Swapna, the dreaming; and Sushupti, the deep sleeping state. These three Yogi conditions, lead to the fourth, or
SD INDEX Statesmen (Politicus).See Plato
SD INDEX Statius, P. Papinius, Silvae, harp & trident II 390n
SD INDEX Statue(s). See also Bamian, Easter Island
Babylonian, of green diorite II 692
black & white stone, (Egyptian) II 360
four-armed, three-eyed II 294-5 &n
Lemuro-Atlanteans built huge II 316
Mahadeva destroying Tripurasura II 591
of Sulimans (Persian) II 396
340+, of Egyptian kings II 369, 750
two hundred foot Buddha in South India II 224 &n
SD INDEX Statue of Liberty, compared w Bamian Statues II 338 &n
SD INDEX Stauridium (a polyp), sex evolved fr hermaphrodite II 177-8
SD INDEX Stauros Cross & Gnostic Christ II 587
SD INDEX Steenstrup, Johann, on flints II 752n
SD INDEX Stella del Mare (Lat), Venus, "Star of the Sea" I 392
SD INDEX Stella Matutina (Lat) [morning star], Hathor called I 400
SD INDEX Stella nova . . . , De.See Kepler, J.
SD INDEX Stellars, seven (planets) I 195
SD INDEX Stellar Spirits I 449
genii of seven planets, globes I 198
SD INDEX Stellar Systems, run down? [entropy] I 149
SD INDEX Sterile, Sterility
between animals & men imposed II 192
differentiation &, (Romanes) II 647
karma, cyclic law & II 196, 780
lunar phases & I 229n
nature makes certain unions II 195-6
among women of old races II 779-80
SD INDEX Sterling, J. H. See Stirling
SD INDEX Sterope (Gk, Asterope in tx), daughter of Atlas II 768
SD INDEX Stevenson, Robert Louis, Dr. Jekyll and Mr. Hyde I 416; II 317n
SD INDEX Stewart, Prof B. & Tait, P. G.
theosophists respect II 651
----- The Unseen Universe
fr ether have come all things I 462
matter is passive I 485n
SD INDEX Stewart, Dugald, denied Sanskrit as a language II 442
ST. GERMAIN -- SEE SAINT GERMAIN
ST. MARTIN -- SEE SAINT MARTIN
TG Sthala Maya (Sk.). Gross, concrete and -- because differentiated -- an illusion.
TG Sthana (Sk.). Also Ayana; the place or abode of a god.
WG Sthanbha, stiffness, rigidity, stupor, stupidity, stupefaction; a magical faculty, many kinds of which are enumerated in the Tantras.
TG Sthavara (Sk.). From stha to stay or remain motionless. The term for all conscious, sentient objects deprived of the power of locomotion -- fixed and rooted like the trees or plants; while all those sentient things, which add motion to a certain degree of consciousness, are called Jangama, from gam, to move, to go.
WG Sthavara, standing, powerless of locomotion; the lower orders of created things, vegetable and mineral.
SD INDEX Sthavara (Skt) [standing still], contrasted w jangama, moving I 454
TG Sthavirah, or Sthaviranikaya (Sk.). One of the earliest philosophical contemplative schools, founded 300 B.C. In the year 247 before the Christian era, it split into three divisions: the Mahavihara Vasinah (School of the great monasteries), Jetavanah, and Abhayagiri Vasinah. It is one of the four branches of the Vaibhachika School founded by Katyayana, one of the great disciples of Lord Gautama Buddha, the author of the Abhidharma Jnana Prasthana Shastra, who is expected to reappear as a Buddha. (See "Abhayagiri", etc.) All these schools are highly mystical. Lit., Staviranikaya is translated the "School of the Chairman" or "President" (Chohan).
TG Sthiratman (Sk.). Eternal, supreme, applied to the Universal Soul.
TG Sthiti (Sk.). The attribute of preservation; stability.
TG Sthula (Sk.). Differentiated and conditioned matter.
WG Sthula, the differentiated condition of matter.
SD INDEX Sthula (Skt) [gross, material], differentiated condition I 522
TG Sthula Sariram (Sk.). In metaphysics, the gross physical body.
KT Sthula Sharira. The Sanskrit name for the human physical body, in Occultism and Vedanta philosophy.
FY Sthula-Sariram, the gross physical body.
WG Sthula-sarira, the gross physical body.
OG Sthula-Sarira -- (Sanskrit) Sthula means "coarse," "gross," not refined, heavy, bulky, fat in the sense of bigness, therefore, conditioned and differentiated matter; sarira, "form," generally speaking. The lowest substance-principle of which man is composed, usually classified as the seventh in order -- the physical body.
The sthula-sarira or physical hierarchy of the human body is builded up of cosmic elements, themselves formed of living atomic entities which, although subject individually to bewilderingly rapid changes and reimbodiments, nevertheless are incomparably more enduring in themselves as expressions of the monadic rays than is the transitory physical body which they temporarily compose.
The physical body is composed mostly of porosity, if the expression be pardoned; the most unreal thing we know, full of holes, foamy as it were. At death the physical body follows the course of natural decay, and its various hosts of life-atoms proceed individually and collectively whither their natural attractions call them.
Strictly speaking, the physical body is not a principle at all; it is merely a house, man's carrier in another sense, and no more is an essential part of him -- except that he has excreted it, thrown it out from himself -- than are the clothes in which his body is garmented. Man really is a complete human being without the sthula-sarira; and yet this statement while accurate must be taken not too literally, because even the physical body is the expression of man's constitution on the physical plane. The meaning is that the human constitution can be a complete human entity even when the physical body is discarded, but the sthula-sarira is needed for evolution and active work on this subplane of the solar kosmos.
SKo Sthula-sarira The physical body of man; a compound of sthula gross, and sarira -- impermanent form. The Sthula-sarira is built of the concreted forms of atomic lives flowing from the Linga-sarira. It is the lowest principle of man and the vehicle on this plane of all the other six principles: Atman, Buddhi, Manas, Kama, Prana, and Linga-sarira. It is truly the temple in which the eternal Pilgrim within gains experience here on earth. Each one of these seven principles is also sevenfold. Each has its divine, spiritual, mental, desire, vital, astral, and physical aspect.
SD INDEX Sthula-Sarira (Skt) physical body II 242
of akasa II 615
of akasa, manas & I 619
charts w I 153n, 157, 242; II 596
corresponds w globe four, Earth I 153
corresponds w Mt Ararat & Earth II 596
external body I 222
molded over linga-sarira II 593
not grossest principle I 260
visible kosmos is the I 598
SEE ALSO; PRINCIPLES, ANNAMAYA KOSHA, ATMA, BUDDHI, MANAS, KAMA, PRANA, LINGA-SARIRA
TG Sthulopadhi (Sk.). A "principle" answering to the lower triad in man, i.e., body, astral form, and life, in the Taraka Raja Yoga system, which names only three chief principles in man. Sthulopadhi corresponds to the jagrata, or waking, conscious state.
KT Sthulopadhi. The physical body in its waking, conscious state (Jagrat). [These terms belong to the teachings of the Taraka Raj Yoga School.]
WG Sthulopadhi, the lowest of the three bases in the Taraka-yoga classification of the human principles, inclusive of the sthula-sarira, prana and the linga-sarira. (sthula, physical; uphadhi, basis, vehicle.)
SD INDEX Sthulopadhi (Skt), basis of principle I 157
SEE ALSO; TARAKA-RAJA-YOGA
SD INDEX Stirling, J. H.
----- As Regards Protoplasm
believed in vital principle I 634
points up Huxley's admissions I 637n
SD INDEX Stobaeus
----- Eclogae
evolution of souls II 137-8
timion honored one II 555
----- Florilegium
idea of God I 286
SD INDEX Stockwell, John N. & Croll, Dr James, "Secular Variations . . ." in Smithsonian Reports, deluges, glacial periods II 141, 144
SD INDEX Stoic(s) I 76-7
catastrophes of two kinds II 784
knew three phases of Hecate I 395
SD INDEX Stoicheia (Gk) elements
Aristotle's principles I 123
elements of Plato, Aristotle I 461
teraphim positioned by I 394
SD INDEX Stoicheiomatikoi (Gk), diviners (astrologers) I 394
SD INDEX Stone(s). See also Baetyl, Dolmen, Rocking
Argonaut, described II 345
in ark phallic JHVH II 473
becomes plant I 107, 197, 246; II 186, 188, 258, 590
betyles (baetyl) II 342
circle at Malabar II 347
circle of Galilee II 755
consciousness in I 274
cup-like markings on II 346n
Dracontia as rocking II 346-7
equipoise of ancient II 343-4
hinging, of Salisbury Plain II 343
huge, universally distributed II 752-4
incandescent celestial I 440
Irish circular, fr Africa II 343
Lemurian cities of, & lava II 317
life energy dormant in II 673n
magic, moving, speaking II 341-2, 342n
men are lively, (1 Peter) II 627
Mona, described II 345
moved by will II 342n
particles of, constantly moving I 507-8n
plants born fr bosom of II 594
in profound lethargy I 626n
rocking, Atlantean relics II 343, 347
science of, fr Atlantis II 426
w sculptured symbols II 790
w seven eyes explained II 626-7
soft, that hardened II 52, 593-4
twelve, "mysteries of the elements" I 395
twelve precious I 649
virtues of precious II 426
SD INDEX Stone Age Man
larger brain capacity than modern II 168n
Miocene civilization upsets II 786n
no, in Egypt II 786n
writing unknown to, (Evans) II 442
SD INDEX Stonehenge II 70, 752
called dance of the giants II 342
form of Dendera planisphere II 344
giants & II 341
gods of, like Delphi, Babylon II 379
pre-Druidic symbolic record II 754
relic of last Atlanteans II 343
stones of, fr Ireland II 344
traveling initiates built II 750, 754
SD INDEX Stonehenge. See Petrie, Flinders
SD INDEX Stone of the Ordeal II 342n
SD INDEX Storm(s)
genii & I 294
-gods or maruts II 498, 613
-Hammer or Mjolnir II 99
SD INDEX Stotra (Skt) prayers I 421
SD INDEX Strabo
----- Geography II 390n, 781
Egypt covered by sea II 368
Euxine overflowed Samothrace II 4-5 &n
Samothrace rites on Brittannia II 760
SD INDEX Strachoff, N. N., Fundamental Conceptions, spirit clothes itself in matter II 654
SD INDEX Straits of Dover, continent fr, to Spitzbergen II 324, 326
SD INDEX Stratification, in fourth round II 715n
SD INDEX Stratton, Dr, cycles in human pulse II 623n
SD INDEX Straws, divining, of Confucius I 356, 441
SD INDEX Strides, Steps
Fohat takes five, explained I 122
Vishnu, Fohat take three I 112-13 &n, 122; II 38, 622n
SD INDEX Strobic Circles II 589
SD INDEX Stromata. See Clement of Alexandria
SD INDEX Struggle
betw inner man & man of flesh II 269n, 272
betw Sons of God & Darkness II 495
there is no merit without II 95
SD INDEX Struggle for Life, Existence I 154
birds in, turned on reptiles II 254
in cosmic evolution I 201-3
natural selection & II 299n, 648
de Quatrefages accepted II 662
TG Stupa (Sk.). A conical monument, in India and Ceylon, erected over relics of Buddha, Arhats, or other great men.