Years'

The term "Years'" as presented here is not a distinct esoteric term with a specific etymological root. It appears to be a placeholder or a misinterpretation within the original text, referencing the immense numerical durations found in concepts like the Hindu "Yuga" (Sanskrit: युग, meaning 'age' or 'era').

K<iuals 311,040.000.000.000 years. (See "Yuga".) Yeheedah {Ilih.}. Lit.. "Individuality"; esoterically, the highest individuality or Atma-Bnddhi-lManas when united in one. This doctrine is in the Chaldean Book of Numh(rs, which teaches a septenary division of human "princi])les", so-called, as does the Kahidah in the Zohar, acconlinp to the Book of Solomon (iii., 104a, as tran.slated in I. Myer's Qdhlxdah). At the time of the conception, the Holy "sends a d'yooknah, or the phantom of a shadow imape "like the face of a tnan. It is designed and sculptured in the divine tzelem, i.e., the shadow image of the Elohim. "Elohim created man in his (their) tzelem" or image, says Genesis (i. 27). It is the tzelew that awaits the child and receives it at the moment of its conception, and this tzelem is our linga sharira. "The Rva'h forms with tlie N( phrsh the actual personality of the man", and also his individuality, or, as expressed hy the Kahhalist, the combination of the two is called, if he (man) deserves it. Yeheedah. This combination is that which the Theosophist calls the dual Manas, the Higher and the Lower Ego, united to Atma-Buddhi and become one. For as explained in the Zohar (i., 20r)&, 206a, Brody Ed.) : "Neshamah. soul (Buddhi), comprises three degrees, and therefore she has three names, like the mystery above: that is, Nephesh, Rua'h, Neshamah", or the Lower IVIanas, the Higher Ego, and Buddhi, the Divine Soul. "It is also to be noted that the Neshamah has three divisions;" says Myer's Qahhalah, "the highest is the Ye-hee-dah" — or Atma-Buddhi-Manas, the latter once more as a unit; "the middle principle is Hay-yah" — or Buddhi and the dual Manas; "and the last and third the Neshamah, properly speaking" — or Soul in general. "They manifest themselves in Ma'hshahah, thought, Tzelem, phantom of the image, Zurath, prototypes (mayavic forms, or rupas), and the D'yooknah, shadow of the phantom image. The D'mooth, likeness or similitude (physical body), is a lower manifestation" (p. 392). Here then, we find the faithful echo of Esoteric science in the Zohar and other Kabbalistic works, a perfect Esoteric septenary division. Every Theosophist who has studied the doctrine sketched out first in Mr. Sinnett's Occult World and Esoteric Buddhism, and later in the Theosophut, Lucifer, and other writings, will recogni.se them in the Zohar. Compare for instance what is taught in Theosophical works about the pre- and post-mortem states of the tliree higher and the fou

The concept, as hinted at by Blavatsky's reference to "Yuga" and the astronomical numbers, serves as a profound meditation on temporality. It is not merely about counting days or years, but about grasping the cyclical nature of existence on a scale that dwarfs human experience. Mircea Eliade, in his studies of myth and reality, often pointed to how archaic cosmologies articulate a sense of sacred time that transcends linear progression, allowing for a cyclical renewal of the world. This vastness of "Years'" invites a spiritual discipline of detachment from the ephemeral concerns of the present moment, fostering an understanding of cosmic rhythms. It echoes the Buddhist notion of kalpas, eons of time that mark the unfolding and dissolution of universes, encouraging a perspective that sees individual existence as part of a grand, unfolding cosmic drama. The sheer magnitude of these cycles, often described in astronomical figures, serves to humble the ego and awaken a sense of awe, a necessary precursor to any profound spiritual inquiry. It is a reminder that our individual consciousness, while precious, is a temporary manifestation within a far grander, eternal process. To contemplate such durations is to begin to unmoor oneself from the tyranny of the immediate and to glimpse the possibility of a timeless awareness. This perspective challenges the modern obsession with progress and linearity, suggesting instead a wisdom found in understanding the ebb and flow of cosmic tides.

RELATED_TERMS: Yuga, Kalpa, Eon, Cosmic Cycle, Samsara, Aeon, Chronos, Eternity