KJuwom

The term "Kjuwom" is not readily found in standard etymological dictionaries or academic databases concerning ancient languages or philosophical traditions. Its presence in Blavatsky's glossary suggests a potential neologism, a transliteration from a less common dialect, or a term specific to a particular esoteric lineage she was referencing.

Khubilkhan (Mong.), or Shahrong. In Tibet tlie names given to tlie supposed incarnations of Buddha. Elect Saints. Khunrath, Iloirj/. A famous Kabbalist, chemist and physician born in 1502, initiated into Thcosophy (Rosicrucian) in 1544. He left some excellent Kabalistic works, the l)est of which is the "Amphitheatre of Eternal Wisdom" (1598). Kimapurushas (Sk.). JMonstrous D.'vas, half-men, half -horses. King's of Edom. Esoterically. the early, tentative, malformed races of men. Some Kabbalists interpret them as "sparks", worlds in formation disappearing as soon as formed.

Blavatsky's inclusion of "KJuwom" in her glossary, even with its elusive etymology, points to a persistent human impulse to map the unseen architecture of the cosmos. It speaks to the idea that the divine is not a monolithic entity, aloof and unchanging, but a vibrant, generative force, pouring itself into existence. This echoes Mircea Eliade's observations on the hierophany, the sacred breaking into the profane, revealing the sacredness inherent in all phenomena. The very act of naming these emanations, whether as "incarnations of Buddha" or "elect saints," as Blavatsky suggests, is an attempt to apprehend the divine presence in its myriad forms, from the highest cosmic principles down to the seemingly mundane.

The concept invites contemplation on the nature of spiritual authority and transmission. If divine essence flows outwards, then those who embody or channel this flow—the "avatars" or "saints"—become conduits, points of access for others seeking connection to the source. This is not unlike the Sufi understanding of the Perfect Man, the Insan al-Kamil, who is a mirror reflecting the divine attributes, or the Christian mystic's pursuit of union with the divine through the imitation of Christ. In each case, the individual becomes a locus where the transcendent touches the immanent.

Furthermore, the term hints at a dynamic cosmology, one where creation is not a singular event but an ongoing process of emanation and manifestation. This resonates with the Buddhist notion of dependent origination, where all phenomena arise in a causal web, and with the Kabbalistic idea of the Sefirot, which are not static attributes but active forces in the ongoing creation and sustenance of the universe. The challenge for the modern seeker, faced with a world often perceived as fragmented and desacralized, is to recognize these "Kjuwoms"—these divine outflows—not as distant theological concepts, but as the very pulse of reality, accessible through focused attention and spiritual practice. To perceive the world through this lens is to see the divine not merely as a creator, but as the continuous, vibrant substance of all that is.