Humanity. Occultly and Kabbalistically, the whole of mankind is symbolised, by Manu in India; by Vajrasattva or Dorjesempa, the head of the Seven Dhyani, in Northern Buddhism; and by Adam Kadmon in the Kabbala.

All these represent the totality of mankind whose beginning is in this androgynic protoplast, and whose end is in the Absolute, beyond all these symbols and myths of human origin.

Humanity is a great Brotherhood by virtue of the sameness of the material from which it is formed physically and morally. Unless, however, it becomes a Brotherhood also intellectually, it is no better than a superior genus of animals.

(See also: Humanity , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Dead-end

A project, a dream, or plans for the future will come to a dead stop. Other symbols in the dream should reveal whether you need to scrap these plans entirely or go back to the beginning and start over.

Source: Astrocenter, http://astrocenter.astrology.msn.com/msn/DreamDictionary.aspx

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Dead-end , Meaning of Dreams about Dead-end , Dream Interpretation Dead-end )

Kurukshetra

“The holy field of the Kurus,” where in ancient times the members of that dynasty performed sacrifices. Lord Krishna spoke the Bhagavad-gita to Arjuna just prior to beginning the battle fought there that decided the fate of the dynasty and ushered in the beginning of the Kali-yuga.

(See also: Kurukshetra , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Ayurveda is the oldest surviving complete medical system in the world. Derived from its ancient Sanskrit roots - ‘ayus' (life) and ‘ved' (knowledge) – and offering a rich, comprehensive outlook to a healthy life, its origins go back nearly 5000 years. To when it was expounded and practiced by the same spiritual rishis, who laid the foundations of the Vedic civilisation in India, by organising the fundamentals of life into proper systems.

The main source of knowledge in this field therefore remain the Vedas, the divine books of knowledge they propounded, and more specifically the fourth of the series, namely Atharvaveda that dates back to around 1000 BC. Of the few other treatises on Ayurveda that have survived from around the same time, the most famous are Charaka Samhita and the Sushruta Samhita which concentrate on internal medicine and surgery respectively. The Astanga Hridayam is a more concise compilation of earlier texts that was created about a thousand years ago. These between them forming a greater part of the knowledge base on Ayurveda as it is practiced today.

The art of Ayurveda had spread around in the 6th century BC to Tibet, China, Mongolia, Korea and Sri Lanka, carried over by the Buddhist monks travelling to those lands. Although not much of it survives in original form, its effects can be seen in the various new age concepts that have originated from there.

No philosophy has had greater influence on Ayurveda than Sankhaya’s philosophy of creation and manifestation. Which professes that behind all creation there is a state of pure existence or awareness, which is beyond time and space, has no beginning or end, and no qualities. Within pure existence, there arises a desire to experience itself, which results in disequilibrium and causes the manifestation of the primordial physical energy. And the two unite to make the "dance of creation" come alive.

Imponderable, indescribable and extremely subtle, this primordial energy – which and all that flows from it existing only in pure existence – is the creative force of all action, a source of form that has qualities. Matter and energy are so closely related that when energy takes form, we tend to think of it in terms of matter only. And much modified, it ultimately leads to the manifestation of our familiar mental and physical worlds.

It also gives rise to cosmic consciousness, which is the universal order that prevades all life. Individual intelligence, as distinct from the everyday intellectual mind, is derived from and is part of this consciousness. It is the inner wisdom, the part of individuality that remains unswayed by the demands of daily life, or by Ahamkara, the sense of `I-ness’.

A Sanskrit word with no exact translation, Ahamkara, is a concept not quite understood by everyone as it is often misleadingly equated to `ego’. Embracing much more than just that, it is in essence that part of ‘me’ which knows which parts of the universal creation are ‘me’. Since ‘I’ am not separate from the universal consciousness, but ‘I’ has an identity that differentiates and defines the boundaries of `me’. All creations therefore have Ahamkara, not just human beings.

There arises from Ahamkara a two-fold creation. The first is Satwa, the subjective world, which is able to perceive and manipulate matter. It comprises the subtle body (the mind), the capacity of the five sense organs to hear, feel, see, taste and smell, and for the five organs of action to speak, grasp, move, procreate and excrete. The mind and the subtle organs providing the bridge between the body, the Ahamkara and the inner wisdom, which three together is considered the essential nature of humans.

The second is Tamas, the objective world of the five elements of sound, touch, vision, taste and smell – the five subtle elements that give rise to the dense elements of ether or space, air, fire, water and the earth – from which all matter of the physical world is derived. And it is Rajas, the force or the energy of movement, which brings together parts of these two worlds.

It is worth noting that even at the stage of the dense elements the philosophy of creation –which according to Sankaya is now and in the present, without any past and any future – is still dealing with aspects of existence beyond our simple physical realms. The point of contention being that we are the first and foremost spirit experiencing existence. To use Ayurveda in daily life, one has neither to accept nor even understand this philosophy. But it does provide a deeper insight into how Ayurveda works towards betterment of your health.

Ayurveda therefore is not simply a health care system but a form of lifestyle adopted to maintain perfect balance and harmony within the human existence, from the most abstract transcendental values to the most concrete physiological expressions. Based on the premise that life represents an intelligent co-ordination of the Atma (Soul), Mana (Mind), Indriya (Senses) and Sharira (Body). That revolves around the five dense elements that go into the making of the constitution of each individual, called Prakriti. Which in turn is determined by the vital balance of the three physical energies - Vata, Pitta, Kapha and the three mental energies - Satwa, Rajas,

Ayurveda thus offers a unique blend of science and philosophy that balances the physical, mental, emotional and spiritual components necessary for holistic health.

(See also: Ayurveda , Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

Abred, Cylch yr Abred (Welsh) Inchoation; the cycle of inchoation. The lowest of the three cycles of existence in Druidism, including the human kingdom and probably the animal and vegetable: "the Cycle of Abred, in which are all embodied and dead existences" (Bard p. ?). Abred has four stages: Annwn, Obryn, Cydfil, and Dyndeb. Hawl yr ail (the second examination) reads:

Q. Whence didst thou proceed? and what is thy beginning?

A. I came from the Great World, having my beginning in Annwn.

Q. Where art thou now? and how camest thou to where thou art?

A. I am in the Little World, whither I came, having traversed the circle of Abred, and now I am a man at its termination and extreme limits.

Q. What wert thou before thou didst become a man in the circle of Abred?

A. I was in Annwn the least possible that was capable of life, and the nearest possible to absolute death, and I came in every form, and through every form capable of a body and life, to the state of man along the circle of Abred, where my condition was severe and grievous during the age of ages, ever since I was parted in Annwn from the dead, . . .

Q. Through how many forms didst thou come? . . .

A. Through every form capable of life, in water, in earth, and in air. (Bard 227).

(See also: Abred, Cylch yr Abred , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Rabbi (Hebrew) [from rab great, a chief, leader]

My master, my teacher; the master was addressed by his pupils with the word rabbi or rabbenu (our teacher), Moses being customarily called Mosheh rabbenu (our teacher Moses). Equivalent to the Sanskrit guru, but during the closing decades of the Second Temple, the term became commonly associated with the scribes as merely an honorary title. Then during the time of the Mishnah period, all scholars were termed Rabs (or Chaldean plural Rabbin). Later the sect of the Qaraites, who rejected the Talmud, designated all believers in its by this term. Rabbi is likewise now applied to the modern Jewish clergy.

Rabbinical literature is generally understood to mean writings concerning the Jewish traditions since the beginning of the Talmudic period.

(See also: Rabbi , Mysticism, Mysticism Dictionary)

NINE - a Celtic sacred number which represents the beginning tendency of all things. The square root of nine is three, the basic sacred number of Celts. (CMM)

(See also: NINE , Wiccan Pagan, Paganism, Pagan Dictionary)

samskara: (Sanskrit) "Impression, activator; sanctification, preparation."

1)    The imprints left on the subconscious mind by experience (from this or previous lives), which then color all of life, one's nature, responses, states of mind, etc.

2)    A sacrament or rite done to mark a significant transition of life.

These make deep and positive impressions on the mind of the recipient, inform the family and community of changes in the lives of its members and secure inner-world blessings. The numerous samskaras are outlined in the Grihya Shastras. Most are accompanied by specific mantras from the Vedas.

-       samskaras of birth

-       samskaras of childhood

-       samskaras of adulthood

-       samskaras of later life

See: mind (five states of mind), sacrament, samskaras.

(See also: Samskara , Hinduism, Body Mind and Soul)

Pagan, Paganism:

Originally from the Latin “paganus,” meaning “villager,” “country dweller,” or “hick.” The Roman army used it to refer to civilians. Early Roman Christians used “pagan” to refer to everyone who preferred to worship pre-Christian divinities and who were unwilling to enroll in “the Army of the Lord.” Eventually, “pagan” became simply an insult, with the connotation of “a false religion and its followers.”

By the beginning of the twentieth century, the word’s primary meanings became a blend of “atheist,” “agnostic,” “hedonist,” “religionless,” etc., (when referring to an educated, white, male, heterosexual, non-Celtic European) and “ignorant savage and/or pervert” (when referring to everyone else on the planet).

“Paganism” is now a general term for polytheistic, nature-centered religions, old and new, with “Pagan” used as the adjective as well as the membership term. It should always be capitalized just as other religious noun/adjective combinations are, such as “Buddhist,” “Hindu,” “Christian,” etc.

See Paleopaganism, Mesopaganism, Neopaganism.

(See also: Pagan, Paganism , Pagan, Paganism, Pagan Dictionary)

Elemental (Elementals) Used by medieval European mystics, such as the Fire-philosophers, Rosicrucians, and Qabbalists, to signify those classes of ethereal beings evolved in and born of the four elements or kingdoms of nature. Ordinarily they are spoken of as existing in four classes corresponding to the four popular elements air, fire, water, and earth; but theosophy describes these kingdoms of nature as seven or even ten in number: four of the material or quasi-material range, and three (or six) of highly ethereal and even quasi-spiritual substance. They are often described as nature spirits or sprites.

More strictly, the word is confined to those beings who are beginning their evolutionary growth, who have developed in their constitution but one of the four elements -- that one from which they were born -- and who are therefore in the elemental state of growth. It is a generalizing term for all beings evolutionally below the minerals. Nevertheless, by extension of meaning, the mineral, vegetable, and animal kingdoms are often referred to as families of elemental beings, though in more advanced stages. An elemental, therefore, is a being who has entered our, or any other, universe on its lowest plane or world.

There are three kingdoms of the elementals below the mineral kingdom, each of which has seven (or ten) subdivisions, and every entity high or low has passed through this stage at some time in its career.

There are four commonly recognized great classes of these unevolved beings, called by the medieval European mystics gnomes, undines, sylphs, and salamanders -- elementals respectively of earth, water, air, and fire. These elementals are not only the inhabitants of and born from the respective elements, but really are the elements themselves. They are from one viewpoint simply nature forces, tools of the higher intelligences, and actually perform all the physical work of the world.

From another point of view they may be looked upon as life-atoms in different stages of evolutionary growth; and being in various degrees of evolution they are variously spiritual, ethereal, astral, or material, running through vast ranges on all these planes. Thus they exist everywhere: in the air we breathe, the food we eat, and all the tissues of physical nature. Through their agency we perform all our bodily or mental activities.

The three kingdoms of elementals actually build and form every new planet or world, beginning in serial order with the lowest of the three kingdoms, preparing the globe for the advent of the mineral kingdom, to be followed in turn by the vegetable and higher kingdoms in regular succession. The elementals are not only the matters of nature, but when acting together and used by higher intelligences become the forces or energies of nature, such as electricity, magnetism, light, vitality, etc. Unconsciously, human and other beings use them in the carrying on of all their bodily functions. For example, our bodies cohere through the automatic aid of the elementals of earth; and the elementals of fire give us our bodily heat.

The four kingdoms of elementals, existing in the four elements, are also known under the general designation of fairies and fays in the myths, fables, traditions, and poetry of all nations, ancient and modern. Their names are legion: peris, devs, jinn, sylvans, satyrs, fauns, elves, dwarfs, trolls, nixies, kobolds, brownies, banshees, leprechauns, pixies, moss-people, good people, good neighbors, wild women, men of peace, white ladies, and many more. They have been seen, feared, blessed, banned, and invoked in every quarter of the globe in every age.

These elementals are the principal nature forces used by the disimbodied human dead, very real but never visible "shells" mistaken for spirits at seances, and are the producers of all the phenomena except the purely subjective. They may be described as centers of force having instinctive desires but no consciousness as we understand it. Hence their acts may be what we humans call good or bad, indifferently. They have astral forms which partake, to a distinguishing degree, of the element to which they belong and also of the universally encompassing ether. They are a combination of sublimated matter and a purely rudimental mind. Some remain throughout several cycles relatively unchanging, so far as radical change goes, but still have no separate individuality, and usually acting collectively, so to speak. Others, of certain elements and species, change under a fixed law which Qabbalists explain. The most solid of their bodies are ordinarily just immaterial enough to escape perception by our physical eyesight, but not so unsubstantial that they cannot be perfectly recognized by the inner or clairvoyant vision. They not only exist and can all live in ether, but can handle and direct it for the production of physical effects, as readily as we can compress air or water for the same purpose by pneumatic and hydraulic apparatus; in which occupation they are readily helped by the human elementaries or astral shells.

More than this, they can so condense the ether as to make for themselves tangible bodies which, by their Protean powers, they can cause to assume such likeness as the elementals themselves are at the time impressed to assume, this being caused by their taking automatically as their models the portraits they find stamped in the memory of a person or persons present at a seance. It is not necessary that the sitter should be thinking at the moment of the one represented: the image may have faded many years before. The mind receives indelible impressions even from chance acquaintances. As a few seconds' exposure of the sensitized photographic plate is all that is requisite to preserve indefinitely the image of the sitter, so is it in incomparably greater degree with the mind. Unable to invent anything or to produce anything of itself, the elemental automatically reflects stamped impressions in the memory of human beings to its very depths; hence the nervous exhaustion and mental oppression of certain sensitive natures at spiritualistic circles. The elemental will bring to light long-forgotten remembrances of the past: forms, images, even familiar sentences, long since faded from memory, but vividly preserved on the astral tablets of the imperishable book of life. The elementals are very imitative, having neither developed will nor intelligence of their own which they self-consciously use, and hence tend automatically to copy forms in all the higher kingdoms. They have therefore many shapes or bodies, some of the more advanced taking even a quasi-human form.

Some of the elementals are said to be friendly, others unfriendly, to humanity not because of any deliberate intent on their part, but simply because mankind happens to be in such evolutionary position that it is affected one way or the other by them. Also, as different people contain in their constitution a preponderance of one of the elements over the other, they are more sensitive to the elementals of their predominating element.

(See also: Elemental, Elementals , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Mars Next to Jupiter, probably the chief Roman divinity, the oldest form among the Italians being Maurs, which became Mars. Identified in later times with the very similar Greek Ares, both being gods of war and strength.

This divinity signifies creative energy, the initial act of generation; so Mars is not merely a martial deity but likewise a patron of tilth, sometimes identified with earth as a source of being (SD 2:143-4). Mars is in one sense identified with Brahma and Adam-Jehovah (Adam meaning red earth) as symbol for primitive and initial generative powers for human procreation (SD 2:43), corresponding to the Egyptian Artes or Ertosus, the Biblical Cain and Hindu Karittikeya and the Egyptian Gnostic Sabaos.

Also Mars is the fourth from the sun of the visible planets in our solar system and nearest to the orbit of the earth; enumerated as one of the seven sacred planets of the ancients. The celestial body we see, as indeed is the case with all the other visible planets including earth, is but the lowest globe of a septenary chain. Mars has an important connection with the earth, because the rector or genius of the Martian planetary chain has a characteristic influence over globe F of the earth-chain, and by correspondence in earthly matters will have especial influence over the coming sixth root-race. In astrology, its zodiacal houses are Aries and Scorpio; its day of the week is Tuesday.

Mars is at present in obscuration -- its life-waves are functioning on other globes of its planetary chain than the lowest sphere or globe D, which is the orb we see; nevertheless sishtas are present awaiting the proper time period for resuming their waking and intense evolutionary activities. Mars has ended its third round and is preparing now for the beginning of its fourth round.

(See also: Mars , Mysticism, Mysticism Dictionary)

Gospels Usually, the four accepted or canonical gospels of the New Testament, being the three synoptic gospels -- Matthew, Mark, Luke -- and the Gospel according to John. They are an authorized and approved selection from a far larger number of Gospels, extant, partially extant, and lost, attributed to various disciples and apostles, claiming to give accounts of the life and teachings of Jesus Christ and his apostles.

The key to an understanding of the nature of the four Gospels lies in a consideration of the process which the functions and teachings of some of the Mystery schools of Asia Minor became gradually transformed into the formal religious system known as Christianity. The Gospels must have originated as extracts from the Mystery-dramas enacted in those schools. The mystical-human birth of Jesus, his trials or tests, his teachings, crucifixion, resurrection, etc., are clearly a form of the world-old and universal Mystery-drama of initiation of a human neophyte re-enacted in those ceremonies.

The Gospels' present form is the result of many copyings, recensions, omissions, additions, and alterations. They are, in fact, symbolic narratives made around the personality and individuality of a real character which thus has become a Mystery-figure; and contain also many teachings properly to be attributed to him, belonging to the general class of logia, or wise sayings of teachers, paralleled in the other world sacred scriptures. Jesus, as represented, is not historical; but there was an actual teacher, doubtless bearing the name Yeshua`, Latinized as Jesus, who lived about a century earlier than the commonly accepted beginning of the Christian era.

(See also: Gosain , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Leviathan. In biblical esotericism, Deity in its double manifestation of good and evil. The meaning may be found in the Zohar (II. 34b.) "Rabbi Shimeon said: The work of the beginning (of ‘creation’) the companions (candidates) study and understand it; but the little ones (the full or perfect Initiates) are those who understand the allusion to the work of the beginning by the Mystery of the Serpent of the Great Sea (to wit) Thanneen, Leviathan." (See also Qabbalah, by I. Myer.)

(See also: Leviathan , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Adi (Sanskrit) First, beginning; used in compound words to signify original, prime, e.g., adi-buddhi, adi-sanat.

(See also: Adi , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

ELEMENTS

The four principles of reality. They derive their nature from the phases of the Moon (Waxing, Full, Waning, Disappearing) and can be associated with the four points of the compass (see TETRAMORPH), but we should be wary of trying to assign a logical progression to them. For instance, science tends to see them merely as matter, energy, space and time. But contemporary scientific rationalism does not apply to ancient intuitional philosophy.

The ancients were correct to advise us not to try to separate the elements from one another (the "unified field" theory, however, doesn't apply to this aspect either). They take their being from the context of one another acting in unison. Thus Earth is the materialized, magnetic form which seeks contraction (coagula) and Air is the medium of space, freedom and dispersion (solve). Water is the dual flow of involution and evolution, the End and the Beginning, quicksilver-like Creation and Dissolution, Surface and Depth. The waters are divided into the upper waters of the potential and the lower waters of the actual. Water is the element of transition between the other elements. Fire, the plasmic state of transmutation, is the energy behind all things.

Each element is unique in its relationship to the others and in fully exercising that uniqueness, disappears. Water confluences the elements into a duality, Earth contains them all and is their united totality. Air is the separation in which they individuate themselves and vanish, while Fire is the uniqueness itself that extracts anything from its context, particularly the separation of "something" from Nothing, or vice-versa.

The quartering of the elements takes innumerable forms. Eliphas Levi, for instance, even gives a tetramorphic quaternity to Alchemy (Salt, Sulphur, Mercury and Azoth) and to the Qabalah (Macroposopus, Microposopus and the 2 "Mothers").

In Facing the Sphinx, Marie Farrington gives the number of elements as seven: earth, water, fire, air, ether or vapor, blossom (the seminal principle) and the Wind of Purpose (or Ghost). Amongst the Hindus the sixth was Bala-Rama, "the representation of masculine virility, the semen virile. The 7th was the summit and soul of the rest." In Ancient China, we observe earth, water, fire, wind and space (wood is only a physical element). The seven Latin verbs are Velle, Audere, Scire, Tacere, Revelare, Resurgere, Renunciare.

(See also: ELEMENTS , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

evolution of the soul: Adhyatma prasara.

In Saiva Siddhanta, the soul's evolution is a progressive unfoldment, growth and maturing toward its inherent, divine destiny, which is complete merger with Siva. In its essence, each soul is ever perfect. But as an individual soul body emanated by God Siva, it is like a small seed yet to develop. As an acorn needs to be planted in the dark underground to grow into a mighty oak tree, so must the soul unfold out of the darkness of the malas to full maturity and realization of its innate oneness with God.

The soul is not created at the moment of conception of a physical body. Rather, it is created in the Sivaloka. It evolves by taking on denser and denser sheaths-cognitive, instinctive-intellectual and pranic-until finally it takes birth in physical form in the Bhuloka. Then it experiences many lives, maturing through the reincarnation process. Thus, from birth to birth, souls learn and mature. Evolution is the result of experience and the lessons derived from it. There are young souls just beginning to evolve, and old souls nearing the end of their earthly sojourn. In Saiva Siddhanta, evolution is understood as the removal of fetters which comes as a natural unfoldment, realization and expression of one's true, self-effulgent nature. This ripening or dropping away of the soul's bonds (mala) is called malaparipaka.

The realization of the soul nature is termed svanubhuti (experience of the Self). Self Realization leads to moksha, liberation from the three malas and the reincarnation cycles. Then evolution continues in the celestial worlds until the soul finally merges fully and indistinguishably into Supreme God Siva, the Primal Soul, Parameshvara. In his Tirumantiram, Rishi Tirumular calls this merger vishvagrasa, "total absorption. The evolution of the soul is not a linear progression, but an intricate, circular, many-faceted mystery. Nor is it at all encompassed in the Darwinian theory of evolution, which explains the origins of the human form as descended from earlier primates.

See: Darwin's theory, mala, moksha, reincarnation, samsara, vishvagrasa.

(See also: Evolution of the soul , Hinduism, Body Mind and Soul)

Purva-mimamsa - the philosophy established by Maharsi Jaimini, also known as jaimini-darsana. To thoroughly examine a topic and arrive at a conclusion is known as mimamsa. Mimamsa comes from the verbal root man, to think, reflect, or consider. Because in his book, Maharsi Jaimini has established the correct interpretation of the Vedic statements and how they may be decided through logical analysis, this book is known as mimamsa-grantha. The Vedas have two divisions: purva-kansa (the first part) , dealing with Vedic karma; and uttara-kansa (the latter part) , dealing with the Upanisads or Vedanta. Since Jaimini’s book deals with an analysis of the first part of the Vedas, it is called purva-mimamsa. As Jaimini’s philosophy deals exclusively with an analysis of Vedic karma, it is also known as karma-mimamsa.

Jaimini has minutely examined how Vedic ritualistic karma is to be performed and what its results are. He has accepted the Vedas as apauruseya (not created by any man) , beginningless, and eternal. His philosophy is established on the basis of the Vedas. However, he has given prominence only to Vedic karma. He states that the jivas are meant to performVedic karma only. By proper performance of Vedic karma, one can obtain parama-purusartha, the supreme goal, which in his opinion refers to the attainment of the celestial planets.

In Jaimini’s view, the visible world is anadi, without beginning, and it does not undergo destruction. Consequently, there is no need for an omniscient and omnipotent Isvara to carry out the creation, maintenance, and destruction of the world. Jaimini accepts the existence of pious and sinful karma. According to his doctrine, karma automatically yields the results of its own actions. Therefore, there is no need for an Isvara to award the results of karma.

(See also: Purva-mimamsa , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Trimurti (Sanskrit) [from tri three + murti imbodiment, form]

The Hindu triad, consisting of Brahma, the emanator or evolver; Vishnu, the sustainer or preserver; and Siva, the beneficent, the destroyer, and the regenerator. These three entities as individualized divinities form the apex or crown of the spirit of the solar system. In the human being, Brahma, Vishnu, and Siva represent the three divine-spiritual principles of the seven -- directly following forth from the highly recondite superspiritual triangle which, with the seven principles, make the full ten human principles.

In the world of matter, Brahma, Vishnu, and Siva are each personified by earth, water, and fire, i.e., each of these divinities combines in itself these three elements, one predominating when the divinity manifests one of its three fundamental gunas. "In Indian Puranas it is Vishnu, the first, and Brahma, the second logos, or the ideal and practical creators, who are respectively represented, one as manifesting the lotus, the other as issuing from it" (SD 1:381n). But Brahma, for instance, because of the significance of expansion inherent in the name, could equally well be looked upon as the source of Vishnu, manifesting as the cosmic waters or Second Logos. This perhaps is the reason why in this Trimurti, Brahma is called the emanator or evolver, and Vishnu the sustainer or preserver.

These three persons or aspects of the triad are really three sides of the same cosmic reality; and to gain an accurate understanding of their respective functions it should be born in mind that any one of the three may at any time, if the matter is considered from a different viewpoint, be said to contain the functioning elements of the other two in addition to its own. "Brahma, Vishnu, and Siva are a trinity in a unity, and, like the Christian trinity, they are mutually convertible. In the esoteric doctrine they are one and the same manifestation of him 'whose name is too sacred to be pronounced, and whose power is too majestic and infinite to be imagined' " (IU 2:277-8).

In the Vedas, where neither Brahma nor Siva is known under these names, the trinity usually consists of Agni (fire), Vayu (air), and Surya (sun), the originants of the terrestrial, atmospheric, and heavenly fire respectively. The Padma-Purana states that in the beginning the great Vishnu desiring to produce the whole world, became threefold, in himself the creator, preserver, and destroyer. In order to produce the world, the supreme spirit emanated from the right side of his body, himself, as Brahma; then, to preserve the universe, he produced from the left side of his body, Vishnu; and to destroy the world he produced from the middle of his body the eternal Siva.

The three persons of the Trimurti are the three qualificative gunas or attributes of the universe of differentiated spirit-matter, self-formative, self-preserving, and self-destroying for purposes of regeneration and perfectibility. Because Brahma is the considered the formative or emanative force, it is said to be personified imbodiment of rajas, the quality of activity, of desire for creation -- that desire owing to which the universe and everything in it is called forth into being. Vishnu because of its preservative and sustaining function is said to be the imbodied sattva, which characterizes the intermediate period between full growth and the beginning of decay; and Siva is said to be the imbodiment of tamas which, in one of its functions, is the attribute of stagnancy and final decay, and thus becomes the destroyer.

The Jewish Qabbalistic triad, Sephirah, Hokhmah, and Binah, is identical in certain philosophical respects with the Hindu Trimurti.

(See also: Trimurti , Mysticism, Mysticism Dictionary, Body mind and Soul)

Second Death Adopted from its use by the ancients, such as the Greeks and Romans who wrote and taught of the second death even publicly (cf Key 98-9).

When a person dies the three lower of his seven principles (sthula-sarira, linga-sarira, prana) are immediately cast off, and the four higher principles (kama, manas, buddhi, atman) enter kama-loka, there to await the second death. The length of time that this fourfold entity remains in kama-loka is determined by the general characteristics of the life just ended on earth: if there has been during life but small attachment in the intermediate nature (kama-manas) to things of earth, there will perforce by little or nothing to hold the entity in kama-loka, which it will traverse relatively rapidly; and the preparation for the entry into the next state of consciousness or devachan proceeds normally and smoothly.

The sojourn in kama-loka will be longer if the deceased has strong and active attractions earthward, for in such cases the defunct is earth-bound, and the time before the second death occurs, after which follows the entry into devachan, is in all cases proportionate to the strength of the attraction towards earth and its affairs.

The second death takes place when the two highest human principles, atman and buddhi, free themselves from the fourfold entity, but such separation of the monad takes place only after it has assimilated all the higher intellectual and truly spiritual attributes which the manas principle has stored up during the last life on earth. The ego then is freed from all low attractions and enters into devachanic bliss for a period according to its richness in human spiritual qualities.

After the monad in the second death has abandoned the lower part of manas joined to kama, there remains the shell or spook (kama-rupa) which under normal conditions immediately begins to disintegrate in kama-loka. Thus after the second death the immortal triad -- atman, buddhi, and all the spiritual and intellectual aroma of the manas -- is freed, and the reimbodying ego or higher manas enters the devachanic state, and sleeps blissfully there till beginning its new cycle of descent towards reincarnation.

(See also: Second Death , Mysticism, Mysticism Dictionary)

A Theosophical definition of Fohat :

Fohat

An extremely mystical term used in the occultism of Tibet for what in Sanskrit is called daiviprakriti, which means "divine nature" or "primordial nature," and which also can be called "primordial light." In one sense of the word fohat may be considered as almost identical with the old mystical Greek eros, but fohat as a technical term contains within itself a far wider range of ideas than does the Greek term.

Fohat may be considered as the essence of kosmic electricity, provided, however, that in this definition we endow the term electricity with the attribute of consciousness; or, to put it more accurately, provided that we understand that the essence of electricity is indeed consciousness. It is ever-present and active from the primordial beginnings of a manvantara to its last end, nor does it then actually pass out of existence, but becomes quiescent or latent as it were, sleeping or dormant during the kosmic pralaya. In one sense of the word it may be called kosmic will, for the analogy with the conscious will in human beings is exceedingly close. It is the incessantly active, ever-moving, impelling or urging force in nature, from the beginning of the evolution of a universe or of a solar system to its end.

H. P. Blavatsky, quoting one of the ancient mystically occult works, says in substance: "Fohat is the steed and thought is the rider." If, however, we liken fohat to what the conscious will is in the human being, we must then think only of the lower or substantial parts  - the pranic activities  - of the human will, for behind the substantial parts stands always the directing and guiding consciousness. Fohat being incessantly active is therefore both formative and destructive, because it is through the ceaseless working of fohat that unending change continues  - the passing of one phase of manifested existence to another phase, whether this manifested existence be a solar system or a planetary chain or a globe or human being or, indeed, any entity.

Fohat is as active among the electrons of an atom and among the atoms themselves as it is among the suns. In one sense it may be called the vital force of the universe, corresponding from this viewpoint to the pranic activity on all the seven planes of the human constitution.

See also: Fohat , Mysticism, Body Mind and Soul

Baby

Many people from time to time will have babies or small children in their dreams. If these newborns are strangers to you, you can assume that they represent you. You are the baby and the dream is telling you something about your development in a particular area of your life. At times of great change and renewal, a baby may appear in a dream and represent your potential and a new beginning. Some of the meaning of the dream may be obtained by considering what the baby looked like and was doing. Generally, babies represent innocence and are symbols of the purest form of a human whose possibilities are endless. However, if the babies appearance is odd, and if your interactions with it are bizarre or unusual, you need to consider your own well-being (psychologically) and think about what personal experiences and psychological hang-ups have prevented you from growing.

Source: Dream Lover Incorporated, http://www.dreamloverinc.com

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Baby , Meaning of Dreams about Baby , Dream Interpretation Baby )

A Theosophical definition of Elemental (Elementals) :

Elemental (Elementals)

Nature-spirits or sprites. The theosophical usage, however, means beings who are beginning a course of evolutionary growth, and who thus are in the elemental states of their growth. It is a generalizing term for purposes of convenient expression for all beings evolutionally below the minerals. Nevertheless, the minerals themselves are expressions of one family or host or hierarchy of elemental beings of a more evolved type.

The vegetable kingdom likewise manifests merely one family or host of elemental beings happening to be in the vegetable phase of their evolution on this earth. Just so likewise is it as regards the beasts. The beasts are highly evolved elemental beings, relatively speaking. Men in far distant aeons of the kosmic past were elemental beings also. We have evolved from that elemental stage into becoming men, expressing with more or less ease, mostly very feebly, the innate divine powers and faculties locked up in the core of the core of each one of us.

An elemental is a being who has entered our universe on the lowest plane or in the lowest world, degree, or step on the rising stairway of life; and this stairway of life begins in any universe at its lowest stage, and ends for that universe in its highest stage  - the universal kosmic spirit. Thus the elemental passes from the elemental stage through all the realms of being as it rises along the stairway of life, passing through the human stage, becoming superhuman, quasi-divine  - a quasi-god  - then becoming a god. Thus did we humans first enter this present universe.

Every race of men on earth has believed in these hosts of elemental entities  - some visible, like men, like the beasts, like the animate plants; and others invisible. The invisible entities have been called by various names: fairies, sprites, hobgoblins, elves, brownies, pixies, nixies, leprechauns, trolls, kobolds, goblins, banshees, fawns, devs, jinn, satyrs, and so forth.

The medieval mystics taught that these elemental beings were of four general kinds:

1. those arising in and frequenting the element of fire  - salamanders;
2. those arising in and frequenting the element air  - sylphs;
3. those arising in and frequenting the element water  - undines;
4. those arising in and frequenting the element earth  - gnomes.

See also: Elemental (Elementals) , Mysticism, Body Mind and Soul