A Theosophical definition of Samadhi :

Samadhi

(Sanskrit) A compound word formed of sam, meaning "with" or "together"; a, meaning "towards"; and the verbal root dha, signifying "to place," or "to bring"; hence samadhi, meaning "to direct towards," generally signifies to combine the faculties of the mind with a direction towards an object. Hence, intense contemplation or profound meditation, with the consciousness directed to the spiritual. It is the highest form of self-possession, in the sense of collecting all the faculties of the constitution towards reaching union or quasi-union, long or short in time as the case may be, with the divine-spiritual. One who possesses and is accustomed to use this power has complete, absolute control over all his faculties, and is, therefore, said to be "completely self- possessed." It is the highest state of yoga or "union."

Samadhi, therefore, is a word of exceedingly mystical and profound significance implying the complete abstraction of the percipient consciousness from all worldly or exterior or even mental concerns or attributes, and its absorption into or, perhaps better, its becoming the pure unadulterate, undilute superconsciousness of the god within. In other words, samadhi is self-conscious union with the spiritual monad of the human constitution. Samadhi is the eighth or final stage of genuine occult yoga, and can be attained at any time by the initiate without conscious recourse to the other phases or practices of yoga enumerated in Oriental works, and which other and inferior practices are often misleading, in some cases distinctly injurious, and at the best mere props or aids in the attaining of complete mental abstraction from worldly concerns.

The eight stages of yoga usually enumerated are the following:

(1)  yama, signifying "restraint" or "forbearance";

(2)  niyama, religious observances of various kinds, such as watchings or fastings, prayings, penances, etc.;

(3)  asana (q.v.), postures of various kinds;

(4)  pranayama, various methods of regulating the breath; (5) pratyahara, a word signifying "withdrawal," but technically and esoterically the "withdrawal" of the consciousness from sensual or sensuous concerns, or from external objects;

(5)  dharana (q.v.), firmness or steadiness or resolution in holding the mind set or concentrated on a topic or object of thought, mental concentration;

(6)  dhyana (q.v.), abstract contemplation or meditation when freed from exterior distractions; and finally,

(7)  samadhi, complete collection of the consciousness and of its faculties into oneness or union with the monadic essence.

It may be observed, and should be carefully taken note of by the student, that when the initiate has attained samadhi he becomes practically omniscient for the solar universe in which he dwells, because his consciousness is functioning at the time in the spiritual-causal worlds. All knowledge is then to him like an open page because he is self-consciously conscious, to use a rather awkward phrase, of nature's inner and spiritual realms, the reason being that his consciousness has become kosmic in its reaches.

See also: Samadhi , Mysticism, Body Mind and Soul

House : Dream Interpretation Dictionary - House represent the dreamer's mind

House represent the dreamer's mind.

The mind is comprised of three major divisions; conscious, subconscious and superconscious. Within these divisions are a total of seven levels of consciousness. A house symbolizes the mind. The floors of the house represent different parts of the mind, the activity signifies how the dreamer is using this structure for thinking.

Source: The Dreamer's Dictionary

(See also: Dream Interpretation, Dream Dictionary, Meaning of Dreams, Dream Interpretation House , Dream Dictionary House )

A Theosophical definition of Ring-Pass-Not :

Ring-Pass-Not

A profoundly mystical and suggestive term signifying the circle or bounds or frontiers within which is contained the consciousness of those who are still under the sway of the delusion of separateness  - and this applies whether the ring be large or small. It does not signify any one especial occasion or condition, but is a general term applicable to any state in which an entity, having reached a certain stage of evolutionary growth of the unfolding of consciousness, finds itself unable to pass into a still higher state because of some delusion under which the consciousness is laboring, be that delusion mental or spiritual. There is consciously a ring-pass-not for every globe of the planetary chain, a ring-pass-not for the planetary chain itself, a ring-pass-not for the solar system, and so forth. It is the entities who labor under the delusion who therefore actually create their own rings-pass-not, for these are not actual entitative material frontiers, but boundaries of consciousness.

A ring-pass-not furthermore may perhaps be said with great truth to be somewhat of the nature of a spiritual laya-center or point of transmission between plane and plane of consciousness.

The rings-pass-not as above said, however, have to do with phases or states of consciousness only. For instance, the ring-pass-not for the beasts is self-consciousness, i.e., the beasts have not yet been enabled to develop forth their consciousness to the point of self-consciousness or reflective consciousness except in minor degree. A dog, for example, located in a room which it desires to leave, will run to a door out of which it is accustomed to go and will sit there whining for the door to be opened. Its consciousness recognizes the point of egress, but it has not developed the self-conscious mental activity to open the door.

A general ring-pass-not for humanity is their inability to self-consciously participate in spiritual self-consciousness.

See also: Ring-Pass-Not , Mysticism, Body Mind and Soul

Church

Dreaming about being in a church is more common than most people realize. Each week I get several requests to add church to the dictionary. This may be so due to the fact that most of us went to church as children. From a very early age we had to go to church and were taught that there was a God. This was important in our life and to our families. Dreaming about churches, cathedrals, synagogues, or any other place of worship may represent our childhood associations with religion. At times, the dream may be a muddled childhood memory. The church could represent a need for greater spirituality in the dreamer's life. It may express religious beliefs, everyday occurrences, issues of safety, security and strength through community and religious expression. None of us can escape the age-old questions, "Who am I?" and, "What is the meaning of life?". Coping with our own physical mortality is a very big deal. Both our conscious, and unconscious minds are continually working and bringing issues of relevance and concern into our awareness. Think about the details of your dream and make an attempt to honestly understand its meaning.

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

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

Anesthesia (from Greek anaisthesia no feeling)

Want of feeling; a condition of total or partial insensibility, particularly to touch. The many classical references to anesthetics indicate that the ancients knew much about the subject that has not been rediscovered. Blavatsky refers to the sacred beverage used by the hierophants in ceremonies to free the astral soul from the bonds of matter, so that the inner man might rise to the level of spirit (IU 2:117, 1:540).

Surgical patients suffering from fright and fear before or during the induction of an anesthetic take it with more difficulty, and feel more aftereffects, than those who meet it without anxiety. The first stage of general anesthesia, usually not unpleasant, ends with the loss of physical consciousness. Then begins the second, or stage of struggling more or less vigorously, evidently due to the automatic reaction of the physical body, from which its conscious astral soul is being dissociated. In the third stage, the muscles relax and the disturbed heart and lungs settle down to regular rhythm, controlled by the sympathetic nervous system, as in a deep, dreamless sleep. The self-conscious ego, thus withdrawing from its ordinary state of being, enters more or less deeply into the subjective realm of its inner life. It is in a state of what has been called, paradoxically, conscious unconsciousness. The danger here is that the soul may become so far separated from its body that it does not come back again, and then death results.

However insensible the person is of externals, he is conscious in some part of his composite nature, just as each principle of his being has its own range of awareness after death. Some people have brought back a more or less clear memory of a state of being transcending anything they had ever imagined on earth. Their first feeling is one of a delicious peace and liberation; then comes a mental clearness with majestic visions of perfect truth, and a realization of a self-existent "I" as a part of a universal whole. The spiritually-minded person may attain to an instant and complete buddhi-manasic vision of "things as they are." Such a one, at the moment of recovery, is often vividly sensible of being aroused from a state of superior existence, but is unable to recall what it was. Again, any gleams of knowledge that do survive the transit may be misinterpreted by the brain-mind from its preconceived philosophical or religious ideas. The average person, however, brings back little if any remembrance of his experience.

The anesthetized person may also be conscious of standing aside or looking down upon his own body under operation, and retains a vague memory of the out-of-body experience.

See also SOMA

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

Buddhi (Sanskrit) (from the verbal root budh to awaken, enlighten, know)

The spiritual soul, the faculty of discriminating, the channel through which streams divine inspiration from the atman to the ego, and therefore that faculty which enables us to discern between good and evil -- spiritual conscience. The qualities of the buddhic principle when awakened are higher judgment, instant understanding, discrimination, intuition, love that has no bounds, and consequent universal forgiveness.

In the theosophical scheme, it is the sixth principle counting upwards in the human constitution: the vehicle of pure, universal spirit, hence an inseparable garment or vehicle of atman. In its essence of the highest plane of akasa or alaya, buddhi stands in the same relation to atman as, on the cosmic scale, mulaprakriti does to parabrahman.

Buddhi uses manas as its garment, and in the former are likewise stored the fruitages of the many incarnations on earth; hence buddhi is often called both the seed and flower of manas. Buddhi is truly the center of spiritual consciousness and therefore its qualities are enduring. The purer and higher part of manas must awaken, by rising to it, this essential energy that inherently resides in buddhi so that the latter may become active in a person's life. Buddha and Christ are examples of sages who had become human imbodiments of the usually latent qualities of buddhi. Buddhi becomes more or less conscious on this plane by the flowerings it draws from manas after every incarnation of the ego. "Buddhi would remain only an impersonal spirit without this element which it borrows from the human soul, which conditions and makes of it, in this illusive Universe, as it were something separate from the universal soul for the whole period of the cycle of incarnation" (Key 159-60).

"No purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle, -- or the over-soul, -- has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha)" (SD 1:17).

In the human constitution buddhi is a ray from the cosmic principle mahabuddhi or adi-buddhi, a synonym for alaya, pradhana, or the Second Logos, while akasa in its higher reaches is identic with alaya.

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

Neptune (Poseidon)

The Roman god Neptune and the Greek god Poseidon is the god of the waters of the earth. He is also known as the god of the earthquakes, as the movements of the oceans create disturbances on the earth. Poseidon is not a kind god, but a terrifying one that creates stormy seas and puts fears into mortals; his offspring are monsters. Poseidon is the son of Crones and the brother of Zeus and Pluto. He has a strong sexual appetite and has affairs with countless goddesses and mortal woman. He represents the primeval earth before civilization and spiritualization. Poseidon may resist the evolution of man (consciousness) and possibly this is why he appears so angry and inaccessible. He symbolizes a powerful part of the unconscious.

In astrology, the planet Neptune represents the unconscious forces and powers of the human psyche. It is believed to influence paranormal faculties, psychic abilities, irrational fears and insanity. The unconscious shows itself in dreams. However, we do not understand the language of dreams. It takes a very long time to develop the ability to interpret dreams with accuracy and satisfaction. Thus, the forces that come up from the unconscious are often frightening and disturbing. The unconscious holds different information than the conscious mind: It may be the dwelling place of intuition and the sixth sense. Dreaming of Neptune is symbolic of the unconscious, which holds positive and negative attributes, just like the conscious mind does. The information that is coming up in your dream may be interpreted based on what is occurring in daily life. Are you experiencing moments of "madness" or are you developing intuitive abilities and using them to guide your decisions?

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

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

Achaitanya Acaitanya (Sanskrit) (from a not + the verbal root cit to be conscious of, understand)

Void of intelligence and consciousness, lack of spirituality. An ancient Sanskrit verse runs: Achaitanyan noa vidyate, Sarvan sarvatra sarvada ("A thing without intelligence or consciousness is not known. All is everywhere at all times").

(See also: Achaitanya, Acaitanya , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Waking State The state of human consciousness when perceiving the physical world, conscious of other people and things. Termed the jagrat state in Hindu philosophy, it is the lowest of the four states into which human consciousness is divided: jagrat, svapna, sushupti, and turiya.

The reason we cannot remain continuously in the waking state, but must seek another aspect of consciousness during sleep, is that "our senses are all dual, and act according to the plane of consciousness on which the thinking entity energizes. Physical sleep affords the greatest facility for its action on the various planes; at the same time it is a necessity, in order that the senses may recuperate and obtain a new lease of life for the Jagrata, or waking state, from the Svapna and Sushupti. . . . As a man exhausted by one state of the life fluid seeks another; as, for example, when exhausted by the hot air he refreshes himself with cool water; so sleep is the shady nook in the sunlit valley of life. Sleep is a sign that waking life has become too strong for the physical organism, and that the force of the life current must be broken by changing the waking for the sleeping state. Ask a good clairvoyant to describe the aura of a person just refreshed by sleep, and that of another just before going to sleep. The former will be seen bathed in rhythmical vibrations of life currents -- golden, blue, and rosy; these are the electrical waves of Life. The latter is, as it were, in a mist of intense golden-orange hue, composed of atoms whirling with an almost incredible spasmodic rapidity, showing that the person begins to be too strongly saturated with Life; the life essence is too strong for his physical organs, and he must seek relief in the shadowy side of that essence, which side is the dream element, or physical sleep, one of the states of consciousness" (TBL 58).

Human beings, animals, and plants die not because of a lack of life, but because their vehicles become finally worn out, precisely because the life-currents within have become too strong, and the building power of the vehicles less able to repair the damages of the life-force. Paradoxically, it is the life-force which itself brings about both sleep and death, and thus life repairs its own damage, both building and destroying.

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

Roof

At times, a roof represents the crown choker. It may represent a barrier between states of consciousness or be symbolic of your ideology and philosophy. If you are dreaming about a leaky roof, new information may be trying to get into your conscious awareness. On a more pragmatic note, the roof in your dreams could be bringing up issues of protection and materialistic comfort (a roof over your head).

See also: Meaning of Dreams about House

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

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

Ahu (Avestan) (from the verbal root ah consciousness of life; cf Sanskrit asu)

Sometimes Ahum, Akhum. The most aware and therefore best prepared to rule in the physical world. Fravashi, on the other hand, is least aware of the material world and yet is the source of awareness and closest to the source of absolute Being. According to later Pahlavi writings Ahu's task is to establish order in the human physical body; therefore it can be considered the ruler in the physical world.

Rumi, 13th century Iranian mystic poet, considers ahu (jan) conscious life, in which the immutable divine knowledge is reflected. Molavi attributes three qualities to jan: consciousness; ability to distinguish between good and evil; and an inclination towards good and resentment towards evil (Massnavi bk 6). Ferdowsi, 10th century Iranian poet, considers kherad (intellect) the preserver of ahu, the first creation and the integral part of jan.

In Mazdean literature ahu corresponds to the first of the five life-giving forces or fires namely: ahu, daena, baudha, urvan, and fravashi in the order of awareness; James Darmesteter translates them respectively as: spirit, conscience, intelligence, soul, and fravashi (Yasna 26, 4).

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

Svarupa-sakti - Sri Bhagavan’s divine potency. It is called svarupasakti because it is situated in His form. This potency is cinmaya, fully conscious, and thus it is the counterpart and antithesis of matter. Consequently it is also known as cit-sakti, potency which embodies the principle of consciousness.

Because this potency is intimately connected with the Lord, being situated in His form, it is further known as antaranga-sakti, the internal potency. Because it is superior to His marginal and external potencies both in form and glory, it is known as para-sakti, the superior potency. Thus, by its qualities, this potency is known by different names - svarupa-sakti, citsakti, antaranga-sakti, and para-sakti.

The svarupa-sakti has three divisions:

(1) sandhini, the potency which accommodates the spiritual existence of Krsna and all of His associates;

(2) samvit, the potency which bestows transcendental knowledge of Him; and

(3) hladini, the potency by which Krsna enjoys transcendental bliss and bestows such bliss upon His bhaktas (see sandhini, samvit, and hladini). The supreme entity known as Parabrahma is composed of saccid- ananda. These features (eternal existence, full-cognizance, and supreme bliss) can never be separated from each other. Similarly sandhini, samvit, and hladini are always found together. No one of these potencies can ever be separated from the other two. However, they are not always manifest in the same proportion. When sandhini is prominent in visuddha-sattva, it is known as svarupa-sakti predominated by sandhini. When samvit is prominent, it is known as svarupa-sakti predominated by samvit. And when hladini is prominent, it is known as svarupa-sakti predominated by hladini.

(See also: Svarupa-sakti , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Mediumship Usually, a peculiarly passive state or condition of a person, due to "disease or to the exuberance of nervous fluid," either of which disturbs the normal balance of forces in his or her constitution. Thereby, the man or woman, becoming unconscious at times of his natural senses, is then made the automatic agent of various psycho-astral forces and entities, and these last are of several kinds: elementaries, astral shells or spooks, nature sprites, and astral and even physical elementals.

This entranced state is cultivated in modern spiritualism as a means of inviting spirit-control and of gaining special knowledge. However, the very relation of the seven human principles infallibly and necessarily prevents pure spirit from directly contacting physical matter. In the complete living man on earth, his spiritual nature -- buddhi -- is above, within, or beyond his higher mind (higher manas) yet can only act downwards through it. The spiritual does not directly contact or act through the lower mind and emotions (kama-manas). After death, the higher triad (atma-buddhi-manas) separates from the lower quaternary and ascends to its own realms, entirely beyond the reach of the personal man that was.

Mediumship, moreover, is a negation of conscious selfhood and a reversal of natural evolutionary growth, whereby the reincarnating ego involved in material existence comes forth, step by step, taking positive, conscious control of its body, mind, and emotions. Our racial evolution reached the depths of materiality in Atlantean times, and therefrom made the turn onto the ascending arc. Hence, our future progress consists, not in trying further to materialize spirit, but in progressively spiritualizing matter.

Human mediumship is a voluntary, or more often involuntary, subjection to the lower planes of astral substance which, while more ethereal than ordinary matter, yet are of a quality more gross, more powerful, and usually more malefic. Entrance into these astral realms produces a species of astral intoxication, from the delusion of strange because unknown and often unequilibrated forces, deceptive astral pictures; and the astral intoxication is increased because of considering these experiences as wonder-phenomena. In other words, the conditions and experiences sensed are as genuine, and as unreliable and utterly useless, as are the hallucinations of the delirious or insane.

Only an occultist of masterful will and great purity of life can rise consciously to the spiritual plane and, looking down on the astral levels below, understand, control, and remember what he sees. In untrained mediumship the atoms and molecules of the astrally "controlled" body which the alien astral entity uses to mold into a form and to move with its own desire-impulses, retain this astral psychomagnetic imprint.

With repeated trances, the medium grows continuously and progressively less than his individual self, because of his thoughts and feelings becoming mixed with, overlaid, or blurred by ideas and emotions which per se are abnormal and misleading. He therefore becomes irresponsible as a source of genuine spiritual knowledge and prevision, and still less responsible as a guardian of sacred truths. Because of this, untrained mediumship precludes initiation into the Mysteries as the person's faith in his astral "control" would dominate him instead of the rules of the sanctuary.

(See also: Mediumship , Mysticism, Mysticism Dictionary)

A dictionary Of Siddha Yoga Terminology. From Abhanga to Yogini.

Please note that all words in grey, like "enlightenment" or "kundalini" are hyperlinked to archives further explaining the term. At the corresponding archive you will also find articles related to the term.

Paramartha (Sanskrit) [from parama highest, sublime + artha comprehension, aim]

True or supreme self-consciousness; also a great mystic work, which according to legend is said to have been delivered to Nagarjuna by ancient initiates.

Paramartha, in the view of Buddhist initiates, is that final or ultimate goal possible of attainment in the present sevenfold planetary manvantara by the striving and advancing adept. When he has overcome, subdued, and transformed the characteristics of the lower quaternary of his sevenfold constitution so that he lives in the highest part of the upper triad -- when he has attained self-conscious living in his own monadic essence -- he thereupon attains paramartha or that absolute consciousness which, because of its freedom from all human qualifications or characteristics, can equally be called absolute unconsciousness.

Expressed in another way, it is conscious existence as a nirvani. It is the state into which the upper triad of the buddha passes, once the buddha state has been reached. This entrance of the buddha's higher triad into nirvana by no means inhibits his lower quaternary from active service in the world, for his lower quaternary, being washed of all the characteristics of ordinary personality and overshadowed by the buddha's higher triad, is a nirmanakaya of high degree.

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

Agni Dhatu Therapy (Agni Dhatu, Samadhi Yoga): Hands-on form of spiritual healing that enables the conscious to experience the Super-Conscious by healing the subconscious. Its theory posits energies of bliss, energies of joy, and Psychic Energy Channels. Agni Dhatu Therapy includes OMEGA Pattern Clearing work. Practitioner Cherry N. Manning has defined agni dhatu as experiencing the limitlessness of your inner fires.

(See also: Agni Dhatu Therapy , Alternative Health, Body Mind and Soul)

chitta: (Sanskrit) "Mind; consciousness." Mind-stuff.

On the personal level, it is that in which mental impressions and experiences are recorded. Seat of the conscious, subconscious and superconscious states, and of the three-fold mental faculty, called antahkarana, consisting of buddhi, manas and ahamkara. See: awareness, consciousness, mind (individual), mind (universal), sakshin.

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

Space Usually the universe as perceived by our physical senses. It is disputed whether space exists apart from objects or is a property of objects, and also whether it is objective or subjective. Such difficulties arise from our attempt to abstract extension from the reality of which it is an aspect, just as we attempt to abstract matter and energy. The physical basis of our universe appears under these three aspects, and the attempt to conceive each of the three as separate existences and to construct the universe out of them is to court contradiction and to proceed in the inverse order.

In most arguments about the nature of space, space is unconsciously assumed at the outset of the inquiry, so that the reasoning becomes viciously circular. Is space the ultimate residue left after we have removed everything conceivable? In that case how can we define it in terms of anything which is supposed to be derived from it? We must either leave it undefined, as a primary postulate, or else define it in terms of something which lies beyond the physical plane altogether.

Again, the question whether the dimensions belong to space or to material objects arises from a false separation between these two, so that we speak of objects being in space, just as we speak of life as being in matter. We think of space as an absence of matter, as we think of darkness as an absence of light, and silence as absence of sound; and having thus created vacuums we proceed to fill them. In the view of occultism it would be nearer the truth to say that light is the absence of darkness, sound the absence of silence, and matter a form of the presence of space; and this is true in the sense that those things which appear to us most real are derived from those which seem to us most unreal, because not immediately physically perceivable. In theosophy, space is the infinite, eternal background of Being, Being itself, the ever-lasting substratum of, as well as the presence of, the universe; its apparent vacuity is due only to its lack of physical qualities to which our senses respond, and also to its perfect unity and uniformity. Space is living, incomprehensibly conscious, and hence a divinity; it is the only real world, while our manifested world born from and in it is a mayavi (illusory) one.

Theosophy, regarding the physical universe as merely one of many planes of kosmos, applies the term space to a much larger range. Yet it has the same characteristic meaning in all its applications: it figures, for instance, as one aspect of the trinity of space, energy, matter which is equivalent to the primordial unity. The fundamental hypostases are all derivative from ever-enduring, frontierless space, and Be-ness is symbolized by space, which no mind can either exclude nor conceive, and motion. In this conception are combined abstract space, motion, and duration.

Space is symbolized by the circle; a central point denotes spiritual monadic activity arising within abstract space. It is equivalent to akasa or aether, water or the waters; Chaos as the spatial deeps. Sometimes space in its manifestation is represented as a serpent with seven heads or as the great sea or deep. Occasionally called aupapaduka (parentless), because it is primary and the source of all, it is spoken of both as mulaprakriti and as parabrahman. In its manifested aspect it is bright space, son of dark space, the former being the ray dropped into cosmic depths. Parent space is the eternal ever-present cause of all -- the incomprehensible divinity, whose invisible robes are the mystic root of all matter and of the universe. Space is called Mother before its cosmic activity, and Father-Mother at the first stage of reawakening of manifestation.

In this connection a very clear distinction is drawn between abstract space, the limitless, frontierless, beginningless, and endless encompasser, container of all the various manifested spaces, which as individuals appear from and in its fathomless womb; and these latter spaces which are its offspring and which are collectively and individually the spatial ranges comprised within the boundaries of any manifested universe, such as a galaxy or solar system. Thus, we have the boundless spatial All or abstract space, and the innumerable universe or limited spaces arising within it. The former is absolute infinity and eternity; the later are the innumerable, relative spaces or universe scattered over the fields of the Boundless, called the spawn of the Great Mother.

Physical space is said to have six directions, the four cardinal points plus the zenith and nadir; or eight directions given by the axes joining the opposite corners of a cube. The six and the eight combine in the cube and octahedron. Nothing in the definition of geometrical space excludes the possibility of other spatial constructions, coexistent with our space and interblended with it and with each other. This helps in understanding such matters as chains of globes -- which, when we attempt to represent them by drawn diagrams, seem so confusing and contradictory -- and the manner in which other planes of consciousness and of objectivity may be related to the physical.

(See also: Space , Mysticism, Mysticism Dictionary)

GOD

Anything from a psychic projection to a full macrocosmic individual. Einstein, shunning Judeo-Xtian pleadings, defined God as the ultimate natural order. Deus est homo. Man is God. Indeed all beings are Gods or immortal entities. The Gods, as such, however, inhabit various levels of substantiality and, as superior entities, exist independently in their own right. And this is not just because strong personalities (as well as human society in general) create and batten projections and archetypes, but because semi-being actually wills itself to be born into that state between Matter and the Void. the Gods are being itself, rather than any particular substance. That is, they are pure substance or the conscious potentiality behind substance. Every mortal, Theosophy has pointed out, has his divine counterpart, his celestial doppelganger or heavenly prototype. It is this personal archetype that we call The Father (or Guardian Angel). Theophany is the rare union (in adepts) of the heavenly counterpart with its earth shadow-self. The divine archetypes are not confined to ordinary human beings, moreover, but ascend to ever more infinite celestial monads themselves. When we speak of The Gods or the God beyond the Gods, such as Allfather Odin or Zeus, Father of the Gods we refer to just these higher monads.

It is difficult to remember that all seemingly separate things -- all individuals -- created themselves out of the Original Void and go on forever creating themselves. Thus, spirit manifests itself through matter; we never cease to embody and demonstrate divinity -- sometimes wisely, more often not. It is the gravest error to reproduce and propagate life indiscriminately. Such attempts to reincarnate oneself on the merely material plane, to maintain the same identity perptually through the generation of progeny -- this form of lust vitiates the Spirit and greedily confines matter disproportionately to a single, inferior and separationist aim. That in turn results in premature entropy and the abortion of Cosmic Purpose.

We should distinguish between various divine synonyms. Daimon, for instance, did not, amongst the Greeks, have our sense of demon, but was rather a spirit or higher self. Socrates spoke often of his daimon who conversed with him. The Sanskrit deva, although translated god, amongst the Hindus means any God, but in the Zend Avesta it is always a malevolent spirit. In Buddhism deva refers to almost anything from a legendary hero to a hobgoblin, but pure Buddhism attaches no importance to Gods of any kind. It considers them to be illusions, like everything else.

Whether reflective of reality or not, it is easy enough to plot an origin for God in the singular, but whence the proliferation of multi-deities? In Egypt they were seen simply as the natures of things (neteru). Iamblichus asks of the Egyptians, however, what the cause of the distinction between them is and whether it is from their energies, or their passive motions, or from things that are consequent, or from their different arrangement with respect to bodies. By the latter, he goes on to say that he means, for example, that Gods inhabit the ethereal, that demons inhabit the air and that souls inhabit terrestrial bodies.

Of course, it is differentiation that being comes to be in the first place. Before differentiation there is nothing but tohu-bohu -- indeed between the Void and confusion (or chaos), there is little difference. With the utterance of the command Be! the zero is annihilated.

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

Dream Interpretation Page, servant

Dreaming about a servant means that you are much too subservient and humble towards others. The dream stands for your unconscious and conscious feelings of inferiority. The servant is also a warning to watch out for false friends who can take advantage of you.

Source: Dream-Land, http://www.dream-land.info

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

A Theosophical definition of Immortality :

Immortality

A term signifying continuous existence or being; but this understanding of the term is profoundly illogical and contrary to nature, for there is nothing throughout nature's endless and multifarious realms of being and existence which remains for two consecutive instants of time exactly the same. Consequently, immortality is a mere figment of the imagination, an illusory phantom of reality. When the student of the esoteric wisdom once realizes that continuous progress, i.e., continuous change in advancement, is nature's fundamental procedure, he recognizes instantly that continuous remaining in an unchanging or immutable state of consciousness or being is not only impossible, but in the last analysis is the last thing that is either desi

rable or comforting. Fancy continuing immortal in a state of imperfection such as we human beings exemplify  - which is exactly what the usual acceptance of this term immortality means. The highest god in highest heaven, although seemingly immortal to us imperfect human beings, is nevertheless an evolving, growing, progressing entity in its own sublime realms or spheres, and therefore as the ages pass leaves one condition or state to assume a succeeding condition or state of a nobler and higher type; precisely as the preceding condition or state had been the successor of another state before it.

Continuous or unending immutability of any condition or state of an evolving entity is obviously an impossibility in nature; and when once pondered over it becomes clear that the ordinary acceptance of immortality involves an impossibility. All nature is an unending series of changes, which means all the hosts or multitudes of beings composing nature, for every individual unit of these hosts is growing, evolving, i.e., continuously changing, therefore never immortal. Immortality and evolution are contradictions in terms. An evolving entity means a changing entity, signifying a continuous progress towards better things; and evolution therefore is a succession of state of consciousness and being after another state of consciousness and being, and thus throughout duration. The Occidental idea of static immortality or even mutable immortality is thus seen to be both repellent and impossible.

This doctrine is so difficult for the average Occidental easily to understand that it may be advisable once and for all to point out without mincing of words that just as complete death, that is to say, entire annihilation of consciousness, is an impossibility in nature, just so is continuous and unchanging consciousness in any one stage or phase of evolution likewise an impossibility, because progress or movement or growth is continuous throughout eternity. There are, however, periods more or less long of continuance in any stage or phase of consciousness that may be attained by an evolving entity; and the higher the being is in evolution, the more its spiritual and intellectual faculties have been evolved or evoked, the longer do these periods of continuous individual, or perhaps personal, quasi-immortality continue. There is, therefore, what may be called relative immortality, although this phrase is confessedly a misnomer.

Master KH in The Mahatma Letters, on pages 128-30, uses the phrase ``panaeonic immortality" to signify this same thing that I have just called relative immortality, an immortality  - falsely so called, however  - which lasts in the cases of certain highly evolved monadic egos for the entire period of a manvantara, but which of necessity ends with the succeeding pralaya of the solar system. Such a period of time of continuous self-consciousness of so highly evolved a monadic entity is to us humans actually a relative immortality; but strictly and logically speaking it is no more immortality than is the ephemeral existence of a butterfly. When the solar manvantara comes to an end and the solar pralaya begins, even such highly evolved monadic entities, full-blown gods, are swept out of manifested self-conscious existence like the sere and dried leaves at the end of the autumn; and the divine entities thus passing out enter into still higher realms of superdivine activity, to reappear at the end of the pralaya and at the dawn of the next or succeeding solar manvantara.

The entire matter is, therefore, a highly relative one. What seems immortal to us humans would seem to be but as a wink of the eye to the vision of super-kosmic entities; while, on the other hand, the span of the average human life would seem to be immortal to a self-conscious entity inhabiting one of the electrons of an atom of the human physical body.

The thing to remember in this series of observations is the wondrous fact that consciousness from eternity to eternity is uninterrupted, although by the very nature of things undergoing continuous and unceasing change of phases in realization throughout endless duration. What men call unconsciousness is merely a form of consciousness which is too subtle for our gross brain-minds to perceive or to sense or to grasp; and, secondly, strictly speaking, what men call death, whether of a universe or of their own physical bodies, is but the breaking up of worn-out vehicles and the transference of consciousness to a higher plane. It is important to seize the spirit of this marvelous teaching, and not allow the imperfect brain-mind to quibble over words, or to pause or hesitate at difficult terms.

See also: Immortality , Mysticism, Body Mind and Soul

HypsoConsciousness: ancient Hermetic tradition. It involves:

(a)           breathing techniques that enable the extraction of energy from the air in tremendous amounts;

(b)           conscious movement;

(c)           conscious vocalization; and

(d)           Power Hunting,a means of achieving a heightened state of awareness.

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