Dayanisi

The term "Dayanisi" appears to be a transliteration or interpretation by Blavatsky, potentially linking Vedic "Dyaus" (from Proto-Indo-European dyēus, meaning "sky god" or "shining one") with concepts of the day and divine revelation. Dyaus Pita is a prominent figure in Vedic mythology.

The god worshipped by the Jews along with other Semites, as the "Ruler of men"; Dionysos — the Sun; whence Jehovah-Nissi, or lao-Nisi, tiie same as Dio-nysos or Jove of Nys.sa. (Sep Isis Unveil. II. 526), Day of Brahma. See "Brahma's Day" etc. Dayus or Di/aiis (Sk.). A Vedic term. The unrevealed Deity, or that which reveals Itself only as light and the bright dav — metaphorically. Death, Kiss of. According to the Kabl)alah. the earnest follower does not die by the power of the Evil Spirit. Yetzer ha Rah. but by a kiss from tlie moutli of Jehovah Tetragrammaton, meeting him in the Haikal Ahabah or Palace of Love, [w.w.w.] 90 TiiEosurincAL Dei termini (Lat.). Tlie iiainr for pillars with Imniaii heads irprfstiitin^r Iltriiios. plai'cd at iToss-roads by the ancient Greeks and Kouians. Also the <;eneral name for deities ])resi(iiii«,' over boundaries and frontiers. Deist. One who admits the existenee of a fjod or pods but claims to know nothinpf of either and denies revelation. A Freethinker of olden times. Demerit. In Occult and Huddhistic i)arlance. a constituent of Karma. It is through avidifu or ifjnorancc of vidya, divine illumination, that merit and demerit are produced. Once an Arhat obtains full illumination and perfect control over his personality and lower nature, he ceases to create "merit and demerit". Demeter. The Hellenic name for the Latin Ceres, the jroddess of corn and tillajje. The astronomical siprn, Virgo. The Eleusinian I^Iysteries were celebrated in her honour. Demiurgic Mind. The same as "Universal ^lind". Mahat, th> first "prdduct" of Brahma, or himself.

Blavatsky's inclusion of "Dayanisi," though perhaps a conflation or unique interpretation, points towards a profound cross-cultural resonance concerning the ineffable source of existence. The term, linked to the Vedic "Dyaus," evokes the ancient Indo-European sky father, a deity whose presence is felt in the vastness and brilliance of the heavens. This is not a god of thunder or wrath, but of the pervasive, life-giving light of day. Mircea Eliade, in his exploration of the sacred, often highlighted how early cosmologies understood the divine through fundamental cosmic phenomena—the sky, the sun, the dawn. The "unrevealed Deity" that "reveals Itself only as light and the bright day" speaks to a non-dualistic apprehension of the absolute, a realization that the ultimate ground of being is not an external entity but an immanent, radiant presence. This resonates with Meister Eckhart's concept of the "Godhead" beyond the personal God, or with the Buddhist understanding of Shunyata (emptiness) as the ground from which all phenomena arise, a void pregnant with potential and luminous awareness. The "kiss of death" mentioned in relation to Kabbalah, while seemingly disparate, can be seen metaphorically as the soul’s ultimate dissolution into this primal light, a return to the source that transcends the fear of annihilation. It suggests that what we perceive as an ending is, in fact, a profound merging with the radiant, unrevealed essence of existence. This perspective invites us to see the ordinary day, the simple act of light appearing, not just as a physical event but as a daily, cosmic affirmation of the divine.

RELATED_TERMS: Dyaus, Brahman, Shunyata, Godhead, Absolute, Primordial Light, Cosmic Radiance, Ineffable ---