Emotional Intelligence

Emotional Intelligence: Encyclopedia II - Fuchikoma - Description

They possess a simple artificial intelligence and can act independently to support their user in combat. When not in use, they exhibit a childlike personality and provide much of the humor in the series, while also being used to elaborate on Shirow's philosophy and ideas. Their AI does not include typical safeguards as they are military hardware, but because they possess emotions, they are closely monitored for signs of instability. The Fuchikomas within Section 9 are synchronized nightly or after missions to share their experiences and a ...

Emotional Intelligence: Hindu - Hinduism Dictionary on Soul

soul: The real being of man, as distinguished from body, mind and emotions. The soul - known as atman or purusha - is the sum of its two aspects, the form or body of the soul and the essence of the soul (though many texts use the word soul to refer to the essence only). -

- essence or nucleus of the soul: Man's innermost and unchanging being - Pure Consciousness (Parashakti or Satchidananda) and Absolute Reality (Parasiva). This essence was never created, does not change or evolve and is eternally identical with God Siva's perfections of Parashakti and Parasiva.

- soul body: anandamaya kosha ("sheath of bliss"), also referred to as the "causal body" (karana sharira), "innermost sheath" and "body of light." Body of the soul, or soul body, names the soul's manifest nature as an individual being - an effulgent, human-like form composed of light (quantums).

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It is the emanational creation of God Siva, destined to one day merge back into Him. During its evolution, the soul functions through four types of outer sheaths that envelope the soul form - mental, instinctive-intellectual, vital and physical - and employs the mental faculties of manas, buddhi and ahamkara, as well as the five agents of perception (jnanendriyas), and five agents of action (karmendriyas).

The "soul body" is not a body in sense of a case, a vessel, vehicle or enclosure for something else. The soul body is the soul itself - a radiant, self-effulgent, human-like, super-intelligent being. Its very composition is Satchidananda in various subtle levels of manifestation. It is the finest of subatomic forms, on the quantum level.

The soul form evolves as its consciousness evolves, becoming more and more refined until finally it is the same intensity or refinement as the Primal Soul, Parameshvara. The experiences of life, in all the various planes of consciousness, are "food for the soul," reaping lessons that actually raise the level of intelligence and divine love. Thus, very refined souls, whether embodied or in the disembodied, ajiva, state, are like walking intelligences with inventive creativeness and powers of preservation, beaming with love and luminosity in their self-effulgent bodies of quantum light particles.

See: atman, evolution of the soul, indriya, kosha, Parashakti, Parasiva, purusha, quantum, Satchidananda, spiritual unfoldment.

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

Emotional Intelligence: Encyclopedia II - List of powers in superhero fiction - Mental

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Emotional Intelligence: Spiritual - Theosophy Dictionary on Man

Man [from Sanskrit the verbal root man to think; cf Latin mens mind, Sanskrit manas, manu]

The human kingdom, which is the midpoint of evolution, reaching relative consciousness in the fourth round, but attaining full human or manasic consciousness only the fifth round. On the last three rounds of the evolutionary journey man tends to become a god, and then divinity itself, and like every other original life-atom to reassume its primeval form as a member of the dhyani-chohanic host. Spiritual primeval intelligences, in order to become fully self-conscious gods, must pass through the human stage -- not necessarily that of terrestrial man but including all intelligences which have achieved their evolutionary unfolding from within the appropriate equilibrium between spirit and matter.

Man may be considered as having three main bases or upadhis: 1) the monadic or divine-spiritual, emanating from the supreme or cosmic monad of our universe; 2) the mental-intuitional, supplied by the manasa-dhyanis and manifesting from the sun in their evolutionary passage; and 3) the vital-astral-physical, as well as the emotional-psychic, from the moon-chain.

In the widest sense, the term is used for the Heavenly Man or Third Logos, or even the unified Triad of the first three cosmic Logoi, called the Crown of the Sephirothal Tree in the Qabbalah, the originant and not the copy of the universe, and therefore being the latter's source as well as the ultimate pattern toward which all in the universe tends.

(See also: Man, Mysticism, Mysticism Dictionary)

Emotional Intelligence: Spiritual - Theosophy Dictionary on Noetic

Noetic [from Greek noetikos from nous mind]

Pertaining to intelligence and spiritual reason, apart from mere mental ratiocination based upon appearances or the senses. The psychic part of our mind, the kama-manas, is intimately blended with the physical organism, and the interaction between the two seems to justify the conclusion that we move in a vicious circle under the sway of forces difficult to control when we center our consciousness in the psychic part of our constitution.

However, by taking into account the noetic part of the human constitution, the buddhi-manas, which is independent of the sensual and emotional influences from the psychic nature, and by centering our consciousness in this noetic part of our being, we are at all times an in all places able fully to control, master, and therefore direct, the vigorous and erratic movements of the psychic nature.

The noetic mind, because it is of a spiritual character, has no direct action on the physical brain or nervous system, but acts through the psychic part of the mind, and even then only through the finer elements of the cerebral and nervous texture.

(See also: Noetic, Mysticism, Mysticism Dictionary)

Emotional Intelligence: Hindu - Hinduism Dictionary on Chaturdharma

There are four principal kinds of dharma, as follows. They are known collectively as - chaturdharma: "four religious laws."

rita: "Universal law." The inherent order of the cosmos. The laws of being and nature that contain and govern all forms, functions and processes, from galaxy clusters to the power of mental thought and perception.
varna dharma: (Sanskrit) "Law of one's kind." Social duty. Varna can mean "race, tribe, appearance, character, color, social standing, etc." Varna dharma defines the individual's obligations and responsibilities within the nation, society, community, class, occupational subgroup and family. An important part of this dharma is religious and moral law. See: jati, varna dharma.
ashrama dharma: "Duties of life's stages." Human or developmental dharma. The natural process of maturing from childhood to old age through fulfillment of the duties of each of the four stages of life- brahmachari (student), grihastha (householder), vanaprastha (elder advisor) and sannyasa (religious solitaire)- in pursuit of the four human goals: dharma (righteousness), artha (wealth), kama (pleasure) and moksha (liberation). See: ashrama dharma.
svadharma: "Personal path, pattern or obligation." One's perfect individual pattern through life, according to one's own particular physical, mental and emotional nature. Svadharma is determined by the sum of past karmas and the cumulative effect of the other three dharmas. It is the individualized application of dharma, dependent on personal karma, reflected on one's race, community, physical characteristics, health, intelligence, skills and aptitudes, desires and tendencies, religion, sampradaya, family and guru.

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

Emotional Intelligence: Spiritual - Theosophy Dictionary on Cancer, Carcinoma

Cancer, Carcinoma A malignant opithelial tumor composed of a connective tissue-stroma surrounding groups or nests of multiplying epithelial cells. In general, carcinomas have capacity for unlimited growth, for invading adjacent tissues, and for producing similar typical growths in distant tissues in the same body or, as in experimental research, by grafts which take in another animal's body. These multiplying cells, drawing freely upon the nutritive materials of the living matter, pile up an unorganized, functionless, purposeless, uncontrolled local mass of its own cells running riot at the expense of the body.

The search for causes has held as suspect everything tangible in the human body and in the human milieu. Yet it is the different degree of development of the complex inner elements and urges of conscious quality which, giving personal play to the circulating life-forces, make the modern industrialized type just what it is as a human phenomenon of interacting spirit and matter. The searching analyses have yet to stress the reaction of modern people's combined mental, emotional, and ethical consciousness and vital forces upon the highly organized matter in their own bodies.

In each person the cosmic forces of vitality and intelligence manifest, perforce, according to individual karma. These combined factors are the noumena of all structural, chemical, functional, and biological phenomena. But these universal forces, in manifesting, are stepped down through the successive laya-centers of the inner person's spiritual, mental, emotional, and psychic nature. This series of conscious conditions provides and sets the stage, and directs the personal play of the manifesting impersonal forces. Every physical change as well as pathological phenomenon is "produced by certain conditions and changes in the tissues of the body which allow and force life to act in that body; . . . all this is due to those unseen creators and destroyers that are called in such a loose and general way, microbes" (SD 1:262).

During life the entire human constitution is suffused or permeated by the organic vital fluid of the reimbodying ego, which acts as a cohering factor for all the life-atoms of all the planes of the constitution to form an organic electrical field in which these life-atoms may inhere and work both collectively and individually, under the impulses and urges originating in the substance of the reimbodying ego. At times, the intense and unceasing vital activities of the life-atoms overcome the cohering, dominating influence of the organic psychoelectrical field. This is what brings about "many if perhaps not all of the various forms of disease of a lasting character. Cases of malignant disease are due to the same general cause but on account of specific and unusual circumstances are localized in some portion of the body where the power or control of the organic vitality becomes greatly weakened" (ET 813).

Lingering diseases are often preceded by a gradual withdrawal on inner lines of the higher parts of the human constitution which, being denied timely expression here, are drawn toward their native spiritual levels of existence. Thus the waning influence of the cohering, harmonizing, and balancing spiritual life-atoms and forces leaves the uncontrolled pranic forces to be expended upon the vital-astral-physical nature which manifests along the various materialistic mental, emotional, and sensuous levels and lines of life. An overdeveloped materialism is usurping the natural place and preventing the functional play of the duly awakening higher mind and spirit -- the essentials, at this stage, alike for our civilization's present safety and for its further progress.

This dangerous collective lack of balanced evolution is repeated in the play of the life-forces upon the cells of the cancerous individual. He is karmically responsible, as a self-conscious being with free will, for staging his own play of these impelling forces. His functionless cancer cell with its one primitive activity of self-division, localized out-of-time, is a biological throwback in type to the huge ethereal ovoid cell-forms of the first root-race. These primitive cells were then the normal encasement of the nascent, unself-conscious humans-to-be whose mode of reproduction was simple division. Now the normal body cell does not go off on its own, but adds its function to the complex organism in whose development it also has acquired its minor place to work and to evolve.

Nature, working always and everywhere to evolve suitable forms for the progressive imbodiments of the manifesting one life, leaves civilized man free to do his part by spiritually balancing his own human growth. Otherwise, he becomes an unnatural unit in the universal plan which makes ethics the natural cohering, harmonizing factor in the universe itself which actually is imbodied consciousness. Highly evolved culture without spiritual leaven is only sublimated selfishness.

Long-continued selfish emotions cause a distorted and inharmonious flow of the pranic currents of the body and they cause disease according to the type of the emotions. This concerns the majority today, for few have a working philosophy of life which can take things as they come. Aside from the frankly criminal and vicious types, the inner life of the many is self-centered and disturbed by the emotional play of worry, grief, disappointment, unhappiness, or a sense of futility or frustration -- for all of whom there seems to be no way of escape. Even the exceptional cases who have no articulate troubles, and who outwardly seem free from the prevailing restlessness, suffer from a muted unrest and an inward tension, a haunting feeling of self-reproach for somehow being unworthy of themselves, while a more satisfying reality of life is waiting to be attained. Evidently, the emotional effect of all these conditions -- to which the generally uncivilized are immune as yet -- react in disorder of the psychomagneto-electric forces flowing along the highly organized network of nerves. The retarded or short-circuited forces produce disease in one or another organ according to the type of the emotions. Back of all precancerous microscopical and chemical findings of changes in the blood, or in the polarity of the cells, or what not, are causative inharmonies or wrongs of the inner life.

No age or personal condition is wholly exempt from malignancy; and the karmic causes, in child or adult, may date back to a former life. Cancer, with its ability to grow in any living tissue, has been found in nearly all animals and in many plants, showing the closely knit natural relationships between all forms of life, each kingdom acting upon and reacting from harmonies or disturbances in other kingdoms. Experimental research has taken it over to the animal world countless times. Moreover, humanity's milieu is, in a real sense, an emanation of itself, because the vital human stream of incoming and outgoing material and of life-atoms on all planes is interchanged with and used by all other things and beings. Hence, humanity's unbalanced quality stamped upon this visible and invisible substance would predispose its impress to reappear, at times, in the physical forms of nature's less conscious entities.

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Emotional Intelligence

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