Acervulus Cerebri

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Acervulus Cerebri: Theosophy Dictionary on Acervulus Cerebri

Acervulus Cerebri Brain-sand; minute particles of a yellowish, semi-transparent, hard, brilliant substance found in the pineal gland in the human brain. Its exceptional absence occurs in congenital idiots, in young children, and in the senile aged. The physiologists report that this "sand" is composed of alkaline phosphates and carbonates and some animal matter, but they fail to account for its presence or purpose.

The fact that this brain-sand is of mineral rather than of osseous character is in keeping with the occult history of the once external, active third eye of early humanity. The ancients knew that, with the racial evolutionary descent into gross matter, this spiritual eye, gradually becoming atrophied and petrified, retreated deeply within the developing brain when its course was run (SD 2:294&n). The pineal gland being the chief organ of spirituality in the human brain at present, this mysterious sand is the result of the work of mental electricity upon the surrounding matter. This is based on the ancient idea that every atom of matter is only a concretion of crystallized spirit or akasa, the universal soul.

See also PINEAL GLAND.

Acervulus Cerebri: Spiritual - Theosophy Dictionary on Pineal Gland, Conarium, Epiphysis Cerebri

Pineal Gland, Conarium, or Epiphysis Cerebri A small organ in the brain with a fancied resemblance to a pine cone; technically called the epiphysis, as being an "upgrowth" from the embryonic tissues which later form part of the ventricular or hollow center of the brain, which space is continuous with the central canal of the spinal cord.

The pineal gland is described as a rounded, oblong body, about one-third of an inch long, of a deep reddish color, connected with the posterior part of the third ventricle, and intimately related to the optic thalami which physiologists find to be the organs of reception and condensation of the most sensitive and sensorial incitations from the periphery of the body.

Thus this organ is in central relation to the coordinating organs of all the senses and sensations, and to the thinking brain which perfects and coordinates ideas. Its purpose, however, remains a mystery to the medical profession. A standard anatomy says: "The ancients had a grotesque theory that the epiphysis is the favorite and peculiar abiding-place of the human soul. Modern morphologists have shown it to be the homologue of the third eye which some reptiles possess."

Blavatsky, repeating the ancient belief, says that this concealed third eye is the "seat of the highest and divinest consciousness in man -- his omniscient spiritual and all-embracing mind" (Key 121). She sketches the evolutionary history of this Deva Eye (SD 2:294 et seq) which was the only seeing organ in the beginning of the present human race, when the spiritual element in the then humanity reigned supreme over the as yet unawakened intellectual and psychic elements in the nature. Later on, as the ethereal and psychospiritual early races became self-conscious and physicalized, they used their spiritual and intellectual powers and faculties for selfish and sensual purposes. Meantime, the third eye withdrew, pari passu, into the central cavity of the developing brain. There it has remained until the present -- a symbol of that past spiritual vision which we will regain as we progress consciously along the upward arc of the evolutionary cycle. As to scientific evidence of a once active third eye of objective vision in animals, the Hatteria punctata, a lizard type found in New Zealand, is pointed out. This land, being a part well above the waters of the ancient continent Lemuria, the home of the third root-race, would be likely to retain some remnants of early types of the creatures which once existed when "the third eye was primarily, as in man, the only seeing organ" (SD 2:299).

An ancient commentary says that by the middle of the fourth root-race, the "inner vision had to be awakened and acquired by artificial stimuli, the process of which was known to the old sages" (SD 2:294). Even now, the adept, with trained will, can arouse this ordinarily quiescent organ into activity, so that he becomes illuminated throughout and by it with a vision of infinitude. It was this sublime vision which overwhelmed Arjuna when Krishna, acting as the Logos within, gave the aspiring human monad the divine eye (BG ch 11). The analogy of enlarged vision holds good, in degree, when the spiritual teacher arouses the chela's latent ability to see for himself hidden truth.

Descartes reasoned that the seat of the soul was the pineal gland which, he said, though it was tied to the brain, was yet capable of being put into a kind of swinging motion by the animal spirits that cross the cavities of the skull. He was right about the cavities being open during life, and about the organ's response in oscillations; and what the ancients called animal spirits, is otherwise expressed in theosophical literature as circulating currents of the nerve-aura of occultism.

In the adept, the third eye is aroused by aspiration and concentration of his human will upon the attainment of union of his mental with his spiritual faculties. By this conscious effort, he rises to the higher powers of will which, in its ordinary automatic and emotional phases, is usually diffused throughout the activities of the animal body and brain, by way of the main organ of will, the pituitary gland, the psychic associate of the pineal center. The x-ray may yet reveal ethereal emanations of nerve-aura in the human brain, as living evidence of the interrelation of mind and matter. Meantime, concrete examples of such interaction are found in the pineal gland, in the form of "brain sand," or (acervulus cerebri).

See also EYE OF SIVA; THIRD EYE; CYCLOPES; DEVAKSHA; TRI-LOCHANA