Eye Dictionary

Eye of Siva The third eye; physically the pineal gland, which when awakened into activity becomes the organ of the inner spiritual vision of a seer.

The pineal gland was in former ages an active physical exterior organ before the present-day two eyes were developed, and was then the faculty both of physical vision and of interior illumination. As the ages passed, this third eye or pineal gland receded within the skull, finally being covered by hardened bone and the scalp. This eye may be described as the organ on this plane of spiritual intuition, through which direct and certain knowledge is obtainable at any time at the will of the seer.

"The 'eye of Siva' did not become entirely atrophied before the close of the Fourth Race. When spirituality and all the divine powers and attributes of the deva-man of the Third had been made the hand-maidens of the newly-awakened physiological and psychic passions of the physical man, instead of the reverse, the eye lost its powers" (SD 2:302).

(See also: Eye of Siva , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Eye of Horus or Osiris One of the names by which the Egyptian symbol of the eye is known, especially its hieroglyphic representation, designated Utchat in Egyptian. There were, in fact, two eyes: one the symbol of Thoth (Tehuti), representing the full moon; the other, the utchat of Ra (or Osiris), representing the midday sun. When referred to as the eyes of Horus they were designated as the white and the black: the white eye standing for the sun, the black for the moon. Or again they were called the right and the left, referring respectively to the sun and the moon.

"The Sun was always called by the Egyptians 'the eye of Osiris,' and was himself the Logos, the first-begotten, or light made manifest to the world, 'which is the Mind and divine intellect of the Concealed' " (SD 2:25). This symbol connects Horus with the characteristic nature and functions of the manifest Logos which spiritually surveys all, guides all, and watches over all; and as the Logos contains in itself all that is, both of spirit and matter when they are manifested, the reason is seen for the more detailed ascription to sun or moon of this or that function or activity of the Logos.

(See also: Eye of Horus, Osiris , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Surya (Sanskrit) The sun, its regent or informing divinity; in the Vedas, the sun god, the most concrete of the solar gods, generally distinguished, at least in name, from Savitri and Aditya. He was regarded as one of the original Vedic triad: Indra or Vayu presiding over the atmosphere; Agni, over the earth; and Surya, over the space of the solar system.

In Vedic literature, Surya is also called Loka-chakshuh (eye of the world). He is considered the son of Dyaus, the cosmic spirit -- pictured as the spatial extent of cosmic mind -- and of Aditi (space). He is represented as moving through the celestial sphere in a chariot drawn by seven ruddy horses or by one horse with seven heads, referring to the seven principles or elements of the solar system, or to his own seven principles as a unit with their seven different logoi or heads; or the former refers to the seven logoi as manifested in the regents of the seven sacred planets, the latter to their common origin from the one cosmic element, often figuratively called fire (SD 1:101).

In later mythology Surya is particularly identified with Savitri as one of the twelve adityas of the sun in the twelve months of the year, and his seven-horsed chariot is described as driven by Aruna (dawn). Surya was represented also as the husband of Sanjna (spiritual consciousness, cosmic or human), and the offspring of Aditi (space), mother of all the gods. One legend represents Surya as crucified on a lathe by Visvakarman -- his father-in-law, the creator of gods and men, and their carpenter -- and having an eighth part of his rays cut off, which deprives his head of its effulgency, creating round it a dark aureole -- "a mystery of the last initiation, and an allegorical representation of it" (TG 313).

Sanjna is the sakti of Surya, just as a human spiritual consciousness or buddhi is the sakti of atman, at once its vehicle, its manifestation, and itself in action. This is the reason the sun is considered the patron, parent, and governor of all the manasaputras, and therefore in a generalized sense the source of mind -- sanjna, spiritual intellect or consciousness.

The names of the seven principal rays of the sun are: Sushumna, Harikesa, Visvakarman, Visvatryarchas, Sannaddha, Sarvavsu, and Svaraj. "These seven rays are the entire gamut of the seven occult forces (or gods) of nature, as their respective names well prove. . . . As each stands for one of the creative gods or Forces, it is easy to see how important were the functions of the sun in the eyes of antiquity, and why it was deified by the profane" (TG 315). These principal rays of Surya are from another standpoint the seven solar logoi, each one of the seven having its respective home in the seven sacred planets; equally, there may be said to be twelve rays of the sun, and twelve sacred planets, each one a home or mansion of one of the solar logoi.

Surya is only the appearance on this cosmic plane of the solar heart or central spiritual sun; although in a more mystical sense, Surya, our sun, is one of the reflections of a galactic center, which astronomically is the prototype, albeit far more advanced in cosmic evolution than is the sun itself. The visible reflection of the sun is composed of highly ethereal matter belonging to the fifth, sixth, and seventh substrates of the lowest cosmic plane or prithivi. Within and above all these rise in ever more sublime steps six other cosmic planes, on and in which are the other globes of the solar chain. The sun's primary essence belongs to the highest division of the seventh state of mother-substance (adi-tattva). This primary sun, of which our visible sun is the reflection, is concealed from the gaze of all but the very highest dhyani-chohans.

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

Meditation

According to Swami Vishnu Devananda, meditation is "….a continuous flow of perception or thought, just like the flow of water in a river." A practice wherein there is constant observation of the mind, meditation brings awareness, harmony and natural order into life. It helps you dig deep into your inner self to discover the wisdom and tranquility that lie within.

Principles of Meditation

The basic points to be kept in mind in practicing meditation are:

·      Have a special place and specific time for meditation. Try doing it daily.

·      Choose a time when your mind is not clouded with worries.

·      Sit up straight with your back, neck and head in one line. Facing north or east.

·      Condition your mind such so as to remain quiet for the duration of your meditation session.

·      Regulate your breathing. Start with 5 minutes of deep breathing. Then gradually slow it down.

·      Follow a rhythmic breathing pattern - inhale and exhale.

·      Initially let your mind wander. It grows more restless if you force to concentrate.

·      Then slowly bring it to rest on the focal point of your choice.

·      Hold your object of concentration at this focal point throughout your session.

·      Meditation happens when you reach a state of pure thought. Even while retaining an awareness of duel self.

Followed diligently you will soon be able to attain a super-conscious state.

Tips on Concentration

·      At the outset, it is hard to keep your attention to keep focussed on one object.

·      So it is better to start off by limiting your field of concentration to a category of objects.

·      Choose your objects with care e.g. any four flowers, fruits, trees...etc. You must feel at ease with what you choose.

·      After concentrating on one, you can move on to the next, if & when your mind starts wandering.

This style of meditative exercise will help you control your mind down to a finer focus, teaching you the principle of single point concentration.

Meditative Postures

Yoni Mudra

·  Close your ears with thumbs.

·  Cover your eyes with your index finger.

·  Close your nostrils with your middle fingers.

·  Press your lips together with your remaining fingers.

·  Release the middle fingers gently to inhale and exhale while you meditate.

Frontal & Nasal Gazing

·  Gaze at a point between your eyebrows, seat of the 'Third Eye' or at the tip or your nose.

·  This would improve your level of concentration. At the same time, strengthening your eye muscles. Nasal gazing has a positive effect on the central nervous system.

·  Remember not to strain your eyes. Start with one minute of gazing and then slowly build it up to ten minutes.

Candle Gazing

• Place a candle at eye-level in a darkened, draught-free room.
• Close your eyes and hold an after-image of the bright flame.
• The practice steadies the wandering mind, leading you to focus with pin-point accuracy.

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

ACUPRESSURE

Acupressure is an ancient healing art that uses the fingers to press key points on the surface of the skin to stimulate the body’s natural self-curative abilities. When these points are pressed, they release muscular tension and promote the circulation of blood and the body’s life force (sometimes known as qi or chi) to aid healing.

Acupuncture and acupressure use the same points, but acupuncture employs needles, while acupressure uses the gentle, but firm pressure of hands (and even feet). There is a large amount of scientific data demonstrating why and how acupuncture is effective. But acupressure, the older of the two traditions, was neglected after the Chinese developed more technical methods for stimulating points with needles and electricity.

Acupressure, however, continues to be the most effective method for self-treatment of tension-related ailments by using the power and sensitivity of the human hand. Foremost among the advantages of acupressure’s healing touch is that it is safe to do on yourself and others - even if you’ve never done it before - so long as you follow the instructions and pay attention to the cautions. The only pieces of equipment needed are your own two hands. You can practice acupressure therapy anytime, anywhere.

Acupressure can be effective in helping relieve headaches, eye strain, sinus problems, neck pain, backaches, arthritis, muscle aches, tension due to stress, ulcer pain, menstrual cramps, lower backaches, constipation, and indigestion. Self-acupressure can also be used to relieve anxiety and get better sleep at night. There are also great advantages to using acupressure as a way to balance the body and maintain good health.

The healing touch of acupressure reduces tension, increases circulation, and enables the body to relax deeply. By relieving stress, acupressure strengthens resistance to disease and promotes wellness. In acupressure, local symptoms are considered an expression of the condition of the body as a whole. A tension headache, for instance, may be rooted in the shoulder and neck area. Thus, acupressure focuses on relieving pain and discomfort, as well as responding to tension, before it develops into a disease - before the constrictions and imbalances can do further damage.

The origins of acupressure are as ancient as the instinctive impulse to hold your forehead or temples when you have a headache. Everyone at one time or another has used their hands spontaneously to hold tense or painful places on the body. More than 5,000 years ago, the Chinese discovered that pressing certain points on the body relieved pain where it occurred and also benefited other parts of the body more remote from the pain and the pressure point. Gradually, they found other locations that not only alleviated pain, but also influenced the functioning of certain internal organs. (Definition in part from the book Acupressure’s Potent Points, by Michael Reed Gach, director of the Acupressure Institute.)

(See also: ACUPRESSURE , Alternative Health, Massage, Bodywork, Body Mind and Soul)

Meditative Postures

Yoni Mudra

·  Close your ears with thumbs.

·  Cover your eyes with your index finger.

·  Close your nostrils with your middle fingers.

·  Press your lips together with your remaining fingers.

·  Release the middle fingers gently to inhale and exhale while you meditate.

Frontal & Nasal Gazing

·  Gaze at a point between your eyebrows, seat of the 'Third Eye' or at the tip or your nose.

·  This would improve your level of concentration. At the same time, strengthening your eye muscles. Nasal gazing has a positive effect on the central nervous system.

·  Remember not to strain your eyes. Start with one minute of gazing and then slowly build it up to ten minutes.

Candle Gazing

• Place a candle at eye-level in a darkened, draught-free room.
• Close your eyes and hold an after-image of the bright flame.

The practice steadies the wandering mind, leading you to focus with pin-point accuracy.

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

2005-04-23

Sight Among the elements, correlated with fire or light. Like the other senses it has its spiritual originant which expresses itself through its several forms, corresponding to the different planes.

The organ of spiritual vision in the human body is the third eye. Some of the Atlantean magicians and initiates had this inner sight, which was even in their material race highly developed, so that their vision could pass any distance and penetrate opaque bodies.

In the order of evolution of the physical senses and their organs, sight comes third, and was evolved as a physical sense towards the end of the third root-race, though existing in rudimentary form in the preceding root-race. The third eye was once external and an organ of physical vision, but retreated inwards when it was replaced by the two eyes as at present functioning; the third eye has now become the pineal gland.

(See also: Sight , Mysticism, Mysticism Dictionary)

bindu: (Sanskrit) "A drop, small particle, dot."

1)    The seed or source of creation. In the 36 tattvas, the nucleus or first particle of transcendent light, technically called Parabindu, corresponding to the Shakti tattva. Scientists say the whole universe just before the big bang could fit on the head of a pin- a tremendous point of energy- that is Parabindu.

2)    Small dot worn on the forehead between the eyebrows, or in the middle of the forehead, made of red powder (kunkuma), sandalpaste, clay, cosmetics or other substance. It is a sign that one is a Hindu. Mystically, it represents the "third eye," or the "mind's eye," which sees things that the physical eyes cannot see. The forehead dot is a reminder to use and cultivate one's spiritual vision, to perceive and understand life's inner workings, as well as to look into the past to see the future. The bindu is also a beauty mark worn by Hindu women, the color red generally a sign of marriage, black often worn before marriage to ward off the evil eye, kudrishti or papadrishti.

3)    The bindu is known as pottu in Tamil.

4)    Bindu is also a term for semen.

See: tattva, tilaka.

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

Yggdrasil (Scandinavian, Icelandic) [from ygr fierce, awesome, brooding + drasill steed, gallows]

The Norse Tree of Life, on which Odin, Allfather of the universe, is mounted or hanged during a period of manifestation. From the tree drops the honeydew which feeds all creatures. The squirrel Ratatosk (intelligence) runs up and down its trunk, while on its topmost bough perches an eagle with a hawk seated between its eyes.

The tree has three roots watered by three wells. One is in Asgard, home of the gods, where it is watered by the three norns: the past (Urd, origin), the present (Verdandi, becoming), and the future which is created by them -- owing (Skuld, debt). A second root penetrates the world of matter, where it is watered from the well of the giant Mimer whose waters are experience of life. Odin gave one eye as forfeit in order to receive a draft of that well, while Mimer has the use of Odin's eye which is sunk in the bottom of the well. The third root is watered by Hvergelmir, source of all the rivers of lives (kingdoms of nature) which rises in Niflheim, the world of mists (nebulae) where worlds are born.

Yggdrasil is not immortal. Its lifetime is coeval with the hierarchy the tree is used to represent. Its leaves are constantly being eaten by four stags, its bark is nibbled by two goats, and its roots are gnawed by the serpent Nidhogg which, in due course, will topple the "noble ash tree." During the first half of its life, the tree is named Mjotvidr (measure increasing); during the latter half Mjotudr (measure diminishing). When in due course the tree dies, its indwelling consciousnesses (Life and Lifthrasir), the human race, will be secreted in the "memory hoard of the sun" until their next emergence into a new existence.

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

Purana (Sanskrit) Ancient, old, an ancient tale or legend. The 18 Hindu scriptures known today as the Puranas are ancient legends of olden times, written in verse, partly in symbolical and allegorical and partly in quasi-historical language.

They are supposed originally to have been composed by Vyasa, the author of the Mahabharata. A Purana is a work which has five distinguishing topics (pancha-lakshanas): 1) the creation of the universe; 2) its destruction and renovation; 3) the genealogy of gods and patriarchs; 4) the reigns of the manus, forming the periods called manvantaras; and 5) the history of the solar and lunar races of kings.

The invariable form of the Puranas is of a dialogue between an exponent or teacher and an inquirer or disciple, interspersed with the dialogues and observations of other individuals. In addition to the Puranas there are 18 subordinate Upa-puranas. The Puranas are popularly classified in India under three categories corresponding to the gunas sattva, rajas, and tamas. Those in which the quality of sattva (purity) prevails are: the Vishnu, Naradiya, Bhagavata, Garuda, Padma, and Varaha Puranas, also called the Vaishnava-Puranas. Those in which rajas (passion) are said to prevail, relating chiefly to the god Brahma, are the Brahma, Brahmanda, Brahma-vaivarta, Markandeya, Bhavishya, and Vamana Puranas. Those in which tamas (inertia) is said to prevail, relating chiefly to the god Siva, are the Matsya, Kurma, Linga, Siva, Skanda, and Agni Puranas.

The Puranas ingeniously interweave allegory with cosmic facts and far later human events. "Puranic astronomy, with all its deliberate concealment and confusion for the purpose of leading the profane off the real track, was shown even by Bentley to be a real science; and those who are versed in the mysteries of Hindu astronomical treatises, will prove that the modern theories of the progressive condensation of nebulae, nebulous stars and sun, with the most minute details about the cyclic progress of asterisms -- far more correct than Europeans have even now -- for chronological and other purposes, were known in India to perfection.

"If we turn to geology and zoology we find the same. What are all the myths and endless genealogies of the seven Prajapati and their sons, the seven Rishis or Manus, and of their wives, sons and progeny, but a vast detailed account of the progressive development and evolution of animal creation, one species after the other? . . ."

". . . the Puranic histories of all those men are those of our Monads, in their various and numberless incarnations on this and other spheres, events perceived by the 'Siva eye' of the ancient Seers, (the 'third eye' of our Stanzas and described allegorically. Later on, they were disfigured for Sectarian purposes; mutilated, but still left with a considerable ground-work of truth in them. Nor is the philosophy less profound in such allegories for being so thickly veiled by the overgrowth of fancy" (SD 2:253, 284).

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

Cyclops Kyklops (Greek) (from kyklos circle, round + ops eye)

Plural cyclopes. Round-eyed giants; Homer locates them in Sicily as a lawless race of giants with one central eye, devouring men and caring naught for Zeus; their chief is Polyphemus. For Hesiod, they are three sons of Heaven and Earth, named Arges, Brontes, and Steropes, titan of flame, thunder, and lightning respectively. Later they were considered assistants of Hephaestus in his workshops under volcanoes and their number was no longer confined to three.

The history of human evolution has passed down to us transfigured by the progressive accretion of myths, so that the name cyclopes was handed down to various owners until it meant merely giants who built vast walls. Hesiod's original three were the last three subraces of the Lemurians, the one eye was the wisdom eye, the other eyes not being fully developed as physical organs until the beginning of the fourth root-race.

Odysseus, a fourth-race hero, though he destroys a barbarous race in the interests of culture, nevertheless puts out the third eye. It is an allegory of the passage from a simpler Cyclopean civilization of huge stone buildings to the more sensual civilization of the Atlanteans (SD 2:769). Disciples of the initiates of the fourth root-race were said to hand over divine knowledge to their cyclopes, sons of cycles or of the infinite (SD 1:208), while the cyclopes supposed to have built walls were masons in the sense of initiators (SD 2:345).

The legend of the cyclops with the third eye is also found in ancient Ireland. De Jubainville parallels the three cyclopes of Hesiod with the three famous Irish smiths, Goibniu (Gavida) and his brothers. Goibniu slew the wicked Fomorian Balor -- also a cyclops with one eye in the middle of his forehead -- to give victory to the Tuatha De Danaan (gods of day and life) (Irish Mythological Cycle 122).

(See also: Cyclops, Kyklops , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Examination Process

Eight (Asht) fold (Bidha) Examination (Pariksha)

Provides a clear picture of nature of ailment and patient's general condition.

Involves the examination of pulse, tongue, voice, skin, eye, general appearance, urine & stool.

1  Examination of the pulse (nadi pariksha):

The foremost clinical art in ayurvedic diagnosis it can provide deep insights into the history of the patient. The ideal time for pulse examination is early morning in empty stomach. But in case of emergency, it can be examined at any time of the day or night. An experienced ayurvedic physician can assess your body’s nature (prakriti), pathological state (vikruti), imbalances of body type, very subtle observations & even prognosis of disease through the pulse.

2 Examination of the tongue (jivha pariksha):

Assessed through its doshic state, a vata aggravated tongue is dry, rough & cracked, pitta suffered tongue is red with a burning sensation and kapha influenced it is wet, slimy and coated. Suggesting the state of the digestive system.

3 Examination of the voice (sabda pariksha):

Healthy and natural when the doshas are in balance, the voice will become heavy when aggravated by kapha, cracked under pitta effect and hoarse & rough when afflicted by vata.

4 Examination of skin (sparsha pariksha):

Also used for assessing the state of organs and tissue, palpation is an important clinical method for examination of skin. Noted for doshic influences, a vata aggravated skin is course & rough with below normal temperature, a pitta influenced one has quite high temperature and kapha effected it becomes cold & wet.

5 Examination of eyes (drka pariksha):

Vata domination makes the eyes sunken, dry and reddish brown in colour. On aggravation of pitta, they turn red or yellow and the patient suffers from photophobia and burning sensations. High kapha makes them wet & watery with heaviness in the eyelids.

6 Examination of general appearance (akriti pariksha):

The doshic influences that reflect on the face of the patient enables physicians to gauge the basic constitution and the nature of the disease.

7 Examination of urine (mutra pariksha):

Both examination of urine sample and questioning of patient are important for assessing doshic influence. A modification of this is the oil (taila) drop (bindu) test (pariksha) in which the effect of an oil drop on urine sample suggests the curability of disease.

8 Examination of stool (mala pariksha):

If digestion & absorption of food are poor, the stool carries a foul odour and sinks in water. Vata aggravated, the stool is hard, dry and grey / ash in colour. Excess pitta makes it green / yellow in colour and liquid in form. And high kapha lines it with mucus.

(See also: Eight Fold Examination Process , Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

Dangma (Senzar-Tibetan) {BCW Index has Tibetan Dwans-ma} Purified soul; used north of the Himalayas for one in whom the spiritual eye is active and who therefore is a jivanmukta or high mahatma. "The opened eye of the dangma" is used in the Stanzas of Dzyan for the awakened, active faculty of spiritual vision and intuition, through which direct, certain knowledge is obtainable of whatever thing or subject the initiate directs his attention to. It is called in India the Eye of Siva and by theosophists, the spiritual third eye.

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

Prajapatis (Sanskrit) [from praja that which is brought forth from pra forth + the verbal root jan to be born + pati lord]

The producers, evolvers, or givers of life to all on the earth's planetary chain, and hence lords of offspring in the hierarchical sense. Prajapatis is likewise applicable mutatis mutandis to larger hierarchical divisions, such as a solar system or galaxy.

The prajapatis "are, like the Sephiroth, only seven, including the synthetic Sephira of the triad from which they spring. Thus from Hiranyagarbha or Prajapati, the triune (primeval Vedic Trimurti, Agni, Vayu, and Surya), emanate the other seven, or again ten, if we separate the first three which exist in one . . . In the Mahabharata the Prajapati are 21 in number, or ten, six, and five (1065), thrice seven" (SD 1:89-90).

These seven, ten, or more prajapatis correspond likewise to the Mazdean Amesha-Spentas or Amshaspends and the Hindu Saptarshis. The name prajapati is most commonly given to ten rishis or sages known as the mind-born sons of Brahma: Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, Vasishtha, Prachetas or Daksha, Bhrigu, and Narada. These are really collective names for the various classes of monads, each single prajapati representing also the spiritual-intellectual hierarch of his own particular hierarchy or class of monads. Hence the meaning of prajapati as lord or parent of offspring -- the ten classes of monads corresponding each to its own proper prajapati. Further the prajapatis are the parents of the seven or ten manus. The Puranic myths with their genealogies of the seven prajapatis, rishis, or manus are "but a vast detailed account of the progressive development and evolution of animal creation, one species after the other" (SD 2:253).

"The whole personnel of the Brahmanas and Puranas -- the Rishis, Prajapatis, Manus, their wives and progeny -- belong to that pre-human period. All these are the Seed of Humanity, so to speak. It is around these 'Sons of God,' the 'Mind born' astral children of Brahma, that our physical frames have grown and developed to what they are now. For, the Puranic histories of all those men are those of our Monads, in their various and numberless incarnations on this and other spheres, events perceived by the 'Siva eye' of the ancient Seers, (the 'third eye' of our Stanzas) and described allegorically. Later on, they were disfigured for Sectarian purposes; mutilated, but still left with a considerable ground-work of truth in them. Nor is the philosophy less profound in such allegories for being so thickly veiled by the overgrowth of fancy" (SD 2:284).

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

APOTROPAIC

Lit. "turning away", descriptive of any protective device (such as garlic worn around the neck to fend off vampires). It applies to the "Eye of Horus", which is a wooden phallus used to ward off the "evil eye". All apotropaics, however, are defenses against some sort of "eye" and the purpose of such an object is to engage the attention of said eye and thereby detour its malevolence. Hence, the more startling or original the device, the better.

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

Chenresi spyan ras gzigs (chen-re-zi, or chen-re-si) (Tibetan) (short for spyan ras gzigs dbang phyug (chen-re-zi-wang-chung) from spyan ras penetrating vision (cf Sanskrit avalokita) + gzigs forms (cf Sanskrit rupa) + dbang phyug lord (cf Sanskrit isvara))

The Lord who sees forms with his penetrating vision; translation of Sanskrit Avalokitesvara. Exoterically Chenresi is the greatest protector of Asia in general and Tibet in particular, mystically considered to have eleven heads and a thousand arms, each with an eye in the palm of the hand, these arms radiating from his body like a forest of rays: the thousand eyes representing him as on the outlook to discover distress and to succor the troubled. In this form his name is Chantong (he of the thousand eyes) and Jigtengonpo (protector and savior against evil).

"Even the exoteric appearance of Dhyani Chenresi is suggestive of the esoteric teaching. He is evidently, like Daksha, the synthesis of all the preceding Races and the progenitor of all the human Races after the Third, the first complete one, and thus is represented as the culmination of the four primeval races in his eleven-faced form. It is a column built in four rows, each series having three faces or heads of different complexions: the three faces for each race being typical of its three fundamental physiological transformations. The first is white (moon-coloured); the second is yellow, the third, red-brown; the fourth, in which are only two faces -- the third face being left a blank -- (a reference to the untimely end of the Atlanteans) is brown-black. Padmapani (Daksha) is seated on the column, and forms the apex" (SD 2:178).

Exoterically the Dalai Lama is often regarded as an incarnation of Chenresi, as a popular legend says that whenever faith begins to die out in the world, Padmapani-Chenresi emits a brilliant ray of light, and forthwith incarnates himself in one of the two great Lamas -- the Dalai and Tashi Lamas. Esoterically he is called Bodhisattva Chenresi Vanchug (the powerful and all-seeing). Chenresi or Avalokitesvara "is the great Logos in its higher aspect and in the divine regions. But in the manifested planes, he is, like Daksha, the progenitor (in a spiritual sense) of men" (ibid.). In China, Chenresi becomes the great goddess of mercy, Kwan-yin, represented by a female figure bearing a child in her arms.

The true significance of Chenresi is the Third Logos of our solar system and the buddhi-manas of the individual human being, the active aspect of the human spiritual monad. The efflux or influence emanating from Chenresi and permeating the lower parts of the human constitution is Padmapani (the lotus-handed); Padmapani therefore is the bodhisattva of Avalokitesvara or Chenresi, and whether cosmically or psychologically the equivalent of the manifested potency of Brahma.

(See also: Chenresi , Mysticism, Mysticism Dictionary, Occultism, Occultism 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.

Thalamus, Optic [from Greek optikos visual from op to see + thalamos chamber]

The optic thalami are the two great posterior ganglia at the base of the brain, forming part of the wall of the third ventricle. They are the bed from which the optic fibers arise, as well as a special center for the correlation and transmission of sensory, motor, and ideational impressions which, consciously and subconsciously, interact between the body and the brain. The thalami are a central station for the reception, condensation, and transmission of all the intercommunicating lines between the conscious, thinking person and the external world.

Embryology shows the optic thalami playing an early and leading part in connection with the pineal gland, then at the apex of the developing head, a biological review of early racial conditions when the pineal gland functioned as the only eye of vision. At that stage of evolution, the human was as unselfconscious in personality and as gelatinous in physical structure as the embryo now is at first. Nevertheless, he was a spiritual being, as he now is, being the reincarnating ego which directs the evolution of its marvelous body from the unit of a fertilized cell.

The embryo repeats the gradual growth and dominating position of the cerebral hemispheres which, in the history of the third root-race, gave play to intellectual faculties at the expense of spiritual vision. Then the pineal "eye," no longer active, retired to the hollow of the brain where the optic thalami became concerned with the development of the two eyes of physical vision. "It is a curious fact that it is especially in human beings that the cerebral hemispheres and the lateral ventricles have been developed, and that the optic thalami, corpora quadrigemina, and corpora striata are the principal parts which are developed in the mammalian brain" (SD 2:301).

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

AYURVEDIC MEDICINE

Ayurvedic (pronounced eye yur VEH dik) medicine stresses a holistic approach to health. It means “science of life.” It places equal emphasis on body, mind and spirit and its main goal is to restore the innate harmony of the individual.

Ayurvedic medicine defines disease as the result of climatic extremes, bacterial attack, nutritional deviance, and stress, as well as other forms of emotional imbalance. Optimal health is achieved by cultivating mental and physical habits that are conducive to physical and spiritual well-being. Treatment often includes yoga, diet, and the development of positive attitude

Ayurvedic medicine evolved among the Brahmin sages of ancient India some 3000-5000 years ago. There are specific aspects of this system of medicine that distinguish it from other approaches to health care. It focuses on establishing and maintaining balance of the life energies within us, rather than focusing on individual symptoms.

"Constitution” is the keystone of Auruvedic medicine. Constitution refers to the overall health profile of the individual, including strength and susceptibilities. Ayurvedic doctors determine each metabolic body type and then specify a treatment plan to guide one back into harmony with the environment. 

Underlying Ayurveda is the view that everything is composed of five basic elements: ether/space, air, fire, water and earth. These are similar to the elements in traditional Chinese medicine. These elements combine to form the metabolic body types, or doshas (pronounced DOE shas). Ayurveda describes three body types. Even though each person’s metabolic type is determined by a predominant dosha, all three doshas are present in varying degrees in every cell, tissue and organ of the body.

The three doshas are vata, pitta and kapha. Vata is motion that activates the physical system, physical activity, and nerve force. It allows the body to breathe and circulate blood. The seats of the vata are the large intestine, pelvic cavity, bones , skin, ears and thighs. Pitta processes food, air and water and is responsible for charging the endocrine and enzymatic activities throughout the body. The seats of the pitta are the small intestines, stomach, sweat glands, blood, skin and eyes. Kapha involves the structure of bones, tendons, muscles and the fat that holds the body together. It offers nourishment and protection. The chest, lungs, and fluid surrounding the spinal cord are the seats of kapha.

When the doshas are balanced in accordance with the individual’s constitution, the result is vibrant heath and energy. When the balance is disturbed the body becomes susceptible to disease. Imbalance in the doshas is the first sign that the mind and body are not perfectly coordinated.

Ayurvedic medicine believes that once people understand the characteristics and qualities of their body type they can make changes in their lifestyle and environment to restore dosha balance. Ayurveda seeks to heal the fragmentation and disorder of the mind-body complex and restore wholeness and harmony to all people of all ages, from young children to the elderly.

(See also: AYURVEDIC MEDICINE , Alternative Health, Holistic Health, Body Mind and Soul)

A Theosophical definition of Clairvoyance :

Clairvoyance

In its largest sense Clairvoyance simply means "clear-seeing," insight behind the veils, inner visioning. Genuine clairvoyance is a spiritual faculty and is the ability to see and to see aright; and in seeing to know that your seeing is truth. This is no psychical faculty.

The clairvoyance commonly called the psychical clairvoyance is very deceptive, because it is a mere moonlight reflection so to speak, and this moonlight reflection is uncertain, deceiving, and illusory. Genuine spiritual clairvoyance, of which the psychical clairvoyance so called is but a feeble ray, will enable one to see what passes at immense distances.

You can sit in your armchair and see, with eyes closed, all that you care to see, however far away. This can be done not only in this exterior world, but one can penetrate into the interior and invisible worlds with this spiritual vision, and thus know what is going on in the worlds spiritual and ethereal.

This vision is not physical vision, nor that which, on the astral plane, manifests itself as psychical clairvoyance; but true vision is spiritual clairvoyance  - seeing through the inner spiritual eye.

See also: Clairvoyance , Mysticism, Body Mind and Soul