Vairaja-loka (Sanskrit) Vairāja-loka [from vairāja a class of celestial beings (agniṣvātta) + loka sphere, realm, place] The realm of the
vairajas or agnishvattas.
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Vaikunthas (Sanskrit) Vaikuṇṭha-s One of the names given in each kalpa to the twelve great gods or jayas who were emanated by Brahma as the first
hierarchical productions in the formation and bringing forth of manifestation.
Vairaja(s) (Sanskrit) Vairāja-s [from virāj widely shining one] A class of gods emanating from Brahma in his aspect of creator collectively as
Viraj, the Third Logos; hence, the celestial beings immediately derived from Viraj. Identified with the kumaras and the manasaputras, as well as the
agnishvattas. They are the hierarchies of cosmic conscious and self-conscious dhyani-chohans who spring forth directly from the Third Logos, and
furnish the intellectual background and vital urge of the hierarchies of beings who later produce the manifested universe from the ideation emanating
from the Third Logos and the vairajas.
“In the popular belief, semi-divine beings, shades of saints, inconsumable by fire, impervious to water, who dwell in Tapo-loka with the hope of
being translated into Satya-loka — a more purified state which answers to Nirvana. The term is explained as the aerial bodies or astral shades of
‘ascetics, mendicants, anchorites, and penitents, who have completed their course of rigorous austerities.’ [Vishnu-Purana, Wilson, 2:229] Now in
esoteric philosophy they are called Nirmanakayas, Tapo-loka being on the sixth plane (upward) but in direct communication with the mental plane. The
Vairajas are referred to as the first gods because the Manasaputras and the Kumaras are the oldest in theogony, as it is said that even the gods
worshipped them (Matsya Purana); those whom Brahma ‘with the eye of Yoga beheld in the eternal spheres, and who are the gods of gods’ (Vayu
Purana)” (TG 358).
Vairaja-loka (Sanskrit) Vairāja-loka [from vairāja a class of celestial beings (agniṣvātta) + loka sphere, realm, place] The realm of the
vairajas or agnishvattas.
Vairochana (Sanskrit) Vairocana A son of the sun (Virochana — the spiritual sun); a generalizing term for some of the highest classes of
dhyani-chohans emanating directly from the Third Logos, and therefore virtually identical with the vairajas, kumaras, manasaputras, and agnishvattas,
called collectively children of the sun.
“A generic personification of a class of spiritual beings described as the embodiment of essential wisdom (Bodhi) and absolute purity. They dwell in
the fourth Arupa Dhatu (formless world) or Buddhakshetra, and are the first or the highest hierarchy of the five orthodox Dhyani Buddhas. There was a
Sramana (an Arhat) of this name (see Eitel’s Sansk. Chin. Dict.), a native of Kashmir, ‘who introduced Buddhism into Kustan and laboured in Tibet
(in the seventh century of our era). He was the best translator of the semi-esoteric Canon of Northern Buddhism, and a contemporary of the great
Samantabhadra . . .” (TG 358-9).
Vaisakha (Sanskrit) Vaiśākhā “A celebrated female ascetic, born at Sravasti, and called sudatta, ‘virtuous donor.’ She was the mother-abbess
of a Vihara
Vach-Viraj (Sanskrit) Vāc-virāj The feminine aspect or alter ego of Brahma, the creator, when considered as the Second Logos emanating the Third
Logos or Viraj.
Vacuum Emptiness, the necessary correlative of plenum or fullness: the two being one of those pairs of opposites which the mind is bound to postulate
as a basis of reasoning. It stands for the spiritual condition of a cosmic hierarchy before it emanates its streams of manifestation — “the symbol
of the absolute Deity or Boundless Space, esoterically” (TG 357). Democritus taught that the first principles are atoms and a vacuum, which is
equivalent to the manifest and the unmanifest, deity latent and deity patent, but the atoms of Democritus, being spiritual indivisibles, are not the
atoms of science but what in theosophy are called monads, and likewise the vacuum of void of Democritus is the equivalent of the archaic Buddhist
sunyata or the ancient Buddhist or Brahmanic arupa (formless) spheres.
The atomo-mechanical theory of physics starts with atoms and a vacuum and then tries to fill the vacuum; here the notion of emptiness has become
confused with spatial extension, giving rise to the idea that there can be an extended and measurable void, and raising the difficulty of the
transmission of influence across it.
The word is used relatively to signify the absence of something, as the absence of physical matter in an evacuated bulb. But another form of matter is
still present, for we can transmit light as well as many other forms of radiation. Thus proceeding by successive steps we come to the logical limit in
the conception of the cosmic void — which nevertheless from the spiritual viewpoint is a pleroma or utter fullness.
......Vajra (Sanskrit) Vajra Diamond or thunderbolt; one possessing this scepter, or diamond-thunderbolt, possesses great spiritual, intellectual, and
psychic powers; among others, the occult ability to repel evil influences by purifying the air, as ozone does
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