< < U      W > >


The Creative Word, the power of the mantric sound that is an effect of the third Logos, Brahma. Vach is the res­onation of the Cre­ative Sound throughout the manifest Uni­verse. It thus en­genders the Cause and effect of that Universe.


(Vahan) The vehicle of that which is formless and immate­rial, of any attribute or aspect of Divinity.


The renunciation of attraction to corpo­real, ephemeral things, thus the pursuit of the enlightenment-con­sciousness. Renuncia­tion is accomplished by means of control of the thought-pro­cess, and elimination of desire-sensations, but it does not mean the ab­sence of feelings, or the lack of the use of material things to serve the common good. Fanatical denial is not the way to enlightenment-con­sciousness, but the right use of all that is associated with the material world. Things are given credit where they are due and valued for their true worth. Thus epe­merality is seen for what it really is, as well as the concept that all that one possesses is but a gift, or resource that must be used wisely. Nothing of a material nature can be taken with us after death. Attachment to things ephemeral, the material world, and the lure of the senses, coupled with ignorance, is the root of all evil, and the one practicing Vairagya is fully aware of this.


He occupies the central position of the mandala of the five Dhyani Buddhas. He embodies the Dharmadhatu Wisdom. This Wisdom transcends all duality, and is in fact, that which is represented in the New Testament as “the Law” (of God). Dharma means law, Truth, the fundamental principle, the un­derlying cause, manifested as inherent law underlying the exis­tence of the Universe, or the Being of man. It is re­flected in hu­manity as the Intuition that stems from the deep “silent” realms of one’s conscious­ness, and which tells one that his action (etc.) is, without a shadow of a doubt, right.
Dhatu = root or base. It comprises the categories of classes of all manifested things. Therefore Dharmadhatu symbolises a real sub­jective wholeness from which the faculty of conscious­ness is de­rived. This consciousness is in its unmodified, All-embracing state; which in Bud­dhist terminology has been called the “Suchness” or “Thatness” of Be­ing. Vairocana is said to re­side in the centre, the “Heart of Being”, the Source of all mani­festation. He represents the transmuted corre­spondence of the instinct towards knowledge.


A follower of Vishnu, worshipping him as the supreme Deity.

Vaivasvata Manu

The Manu (Progenitor, Father) of the present fifth (Aryan) Root Race. He was said to have been a son of Surya (the Sun) and is the Hindu correspondence of Noah, in that he was saved from the great Atlantean deluge in an ark (that was built by the order of Vishnu). He became the Father of the founder of a solar race of Kings. (Who are the Masters of the present Hierarchy of Light.) See Manu.


The “diamond sceptre” of Indra, the Hindu God of the Air (Buddhi), and who has a similar function as Zeus, the King of the Greek Gods, and who wields the thunderbolt fashioned for Him by Vulcan. The Vajra symbolises immutable power, the synthesis of the qualities of the five Alchemical Elements, and he who holds it in consciousness has ob­tained the highest Wisdom, indeed, is Master of all of space and time, ruler of the phenome­nal realms. Thus it becomes the rod of power of all yogis, a symbol of their yogic prowess. In Buddhism it takes the shape of the five spoked Dorje, but is also symbolised by the three pronged trident. See Dorje.


“The Power or embodier of the vajra”, the supreme or primordial Buddha, the Adi-Buddha.


Another name for Manjushri, the Bod­hisattva who em­bodies immutable Wisdom. He holds the vajra sword (Diamond Sceptre) that quickly cuts through all illusion and ig­norance, and which sheds Light in the realms of dark­ness. Manjushri is the Buddhist ver­sion of the Hindu God In­dra.


The vehicle (va) of the immutable principle (sat) from which stems the adamantine Power sustaining all being (vajra). It is one of the many titles given to the Adi-Buddha, the sixth Dhyani Buddha, who fuses the qualities of the other five into Oneness.


The general term for the Tantric (Esoteric) schools of philosophy of the northern Buddhists, who teach the Way (yana) of the Vajra.


One of the oldest of the Vedic Deities, sometimes regarded as the supreme Deity. He is said to fashion and uphold Heaven and Earth, and is incarnate Wisdom. He is God of all the waters of the firmament; King of the Nagas, and presides over Night and Day.
Esoterically, He is the great Deva Lord that embodies the sum of the Watery element, via his Devic agents both in Systemic as well as cosmic Space. He is the God of the Waters, and as such can be equated with Neptune, esoterically considered. Varuna is therefore responsible for the pouring forth of the energy of Love into our Planetary Life, for Love in its purest sense is but an as­pect of the substance of the cosmic Astral Plane and finds its lowest reflex in the Systemic astral plane via buddhi. It is di­rected via the great Logos of Sirius, Whose agent Varuna is. Varuna’s three-pronged Trident vitalises all with Love and finds its outpouring through all triplicities associated with Divinity, Shamballa/Spirit, Hierarchy/Soul and Humanity/personality.


Meaning the Wind or the Lord of the Air, one of the epithets of Indra. As depicted in the Vishnu Purana, He is the King of the Gand­harvas, the celestial musicians that are the Devas of the Air. He is also the father of Hanuman, the Monkey God in the Ramayana.
More specifically, the term Vayu refers to the five Winds or pranas embodying the qualities of the five Alchemical Elements which course through the nadi system of both man and God. They are termed Prana (Air), Samana (Water), Apana (Earth), Udana (Fire), and Vyana (Aether), and are most important in all yoga and meditation philosophy.


See Vidana.


The Hindu mystical philosophy that has evolved through­out the ages to endeavour to explain the most esoteric portions of the Vedas, the Upanishads.


From the Sanskrit root, Vid, “to know” or “Divine knowl­edge”. They are the most sacred and ancient of the Sanskrit works, and were written in a song or hymn form, which helped one to memorise the an­cient truths.


The Roman Goddess of Love, a version of the Greek Aphrodite. In Esoteric Astrology, a Sacred Planet embodying the fifth Ray of Con­crete Science.


Also Vedana. The second of the five skand­has, meaning perception by means of the senses.


Esoteric knowledge.


Consciousness, in all its atributes, from which is appro­priated the mind (manas). Mind is literally the bridge be­tween empiri­cal consciousness (mano-vijnana) and universal consciousness (alaya-vi­jnana).


A musical instrument, similar to a guitar, and also the sound that comes from it.


H.P. Blavatsky states in her Theosophical Glos­sary that Viraj is the “Hindu Logos in the Puranas; the male Manu, created in the fe­male portion of Brahma’s body (Vach) by that god. Says Manu:

“Having divided his body into two parts, the lord (Brahma) became with the one half a male and with the other half a female; and in her he cre­ated Viraj”. The Rig-Veda makes Viraj spring from Purusha, and Pu­rusha spring from Vi­raj. The latter is the type of all male beings, and Vach, Sata-rupa (she of the hundred forms), the type of all female forms.”


The second person in the Hindu trimurti – Brahma (the Mother/Creator), Vishnu (the Son/Preserver), Shiva (the Fa­ther/Destroyer). Taken from the Sanskrit root vish, “to per­vade”. He is the embodiment of the consciousness aspect which pervades all Nature. As the Son He is the embodied Logos or Sun, the Source of the Love nature or Christ aspect (as embod­ied by Krishna, one of His Avataras). H.P. Blavatsky states that “In the Rig-Veda, Vishnu is no high god, but simply a manifes­tation of the solar energy, described as “striding through the seven regions of the Universe in three steps and enveloping all things with the dust (of his beams).” Whatever may be the six other occult significances of the statement, this is related to the same class as the seven and ten Sephiroth, as the seven and three orifices of the per­fect Adam Kadmon, as the seven “principles” and the higher triad in man.” We see here that he is depicted as a Solar Logos, Who embodies the sum of the seven planes of per­ception, and also the seven Planetary Schemes, plus that of the three Synthesising Ones. He is often identi­fied with Narayana, as well as His Avataras. His shakti or female con­sort is Lakshmi (Goddess of prosperity and the lotus blossom) and His vehicle is Garuda.
The Avataras of Vishnu are:

  1. Matsya, the Fish. When the Universe was still in its Wa­tery (astral) stage of development.
  2. Kurma, (Kurma)) the tortoise. The tortoise holds the world sphere on its back, thus governing the period when the “firmament” separated from the waters.
  3. Varaha, (Varaha) the Boar. A groveller for roots and things of the earth. This concerns the third evolutionary epoch, when life be­gan to evolve upon the “firmament”, the hardening of the “coats of skins” of humanity.
  4. Narashimha, the Lion-man. This concerned the period when the kingdom of Souls were formed within the Solar sphere.
  5. Vamana, (Vamana) the dwarf. Symbolising the pri­mal stage of de­velopment of the consciousness-aspect of Lemurian man.
  6. Parushu-Rama. (Purushu-Rma) Rama with the axe, the Avenger. The de­velopment within the Atlantean era, with the begin­ning of the cleavage between the right and the left, as sym­bolised by the sides of the blade of the axe.
  7. Ramachandra. (Ramachandra) He embodied the devel­opment of the qual­ities of Mind in the Aryan era.
  8. Krishna. The anchoring of the qualities of the Christ-con­sciousness via the birth of Bhakti Yoga within the Aryan frame­work.
  9. The Buddha. He exemplified the qualities of the Wisdom princi­ple for the world stage.
  10. The Kalki Avatar, (Kalki Avatar) yet to come, repre­sented by the sym­bol of the rider upon the white horse. He is to purge the world of all evil and bring on the new era. (C.f., Kalki Avatara.)

Visuddha Chakra

(Viuddha-cakra) The Throat Centre, situ­ated at the back of the neck. It has 16 petals and unfolds in all intelli­gently cre­ative and artistic beings. It expresses the full potential of the creativity of the mind – the Word of God, the potency of the mantram-making ca­pacity of the yogi, and the en­tire articula­tion of the intelli­gentsia. It gives us control of the Element Fire when fully un­folded.


Discrimination, which leads to detachment. The first step on the path concerns the dis­crimination between the real form the unreal, the right from the wrong, etc.


The Roman God of the transmutative fires, of volcanoes etc., the forger of the weapons of all the Gods. In Greek mythology he is called Hephaestus. In Esoteric Astrology Vulcan is a sacred planet governing the dispensation of the first Ray of Will or Power.


The fifth of the Vayus. It concerns the sum­total of pranic en­ergies as they are distributed evenly throughout the body. The distri­bution is analogous to the functioning of the blood vessels (in particu­lar) and also of the nerves. It implies the unimpeded circulation of all aspects of life (Akasha) in the Body of Deity, whilst the control of this nadi results in the activity of the en­lightened person. Its colour is rose.


Literally “one who expands or amplifies”. Vyasa was also a historical personage (one of many), said to be the founder of the Vedanta system of philosophy many millenia ago.

< < U W > >