Panchabhutas pancabhutas (Sanskrit) [from pancha five + bhuta element]

The five elements -- prithivi (earth), apas (water), vayu (air), tejas or taijasa (fire), akasa (aether) -- in the exoteric classification, there being seven elements or mahabhutas in the esoteric reckoning. In the above sense, more properly called the panchamahabhutas (the five great elements).

(See also: Panchabhutas, pancabhutas, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Aoai (Gnostic) Among the Peratae Gnostics, one of the ministers of Chozzar, equivalent to the Greek Poseidon; the other three ministers being Aou, Ouo, and Ouoab. The name of the fifth was kept secret and was in reality triple, thus making seven. These ministers in one sense correspond to the Hindu kumaras, whose number was variously four, five, or seven according to the meaning to be conveyed. Also comparable to the prachetasas (ministers of Varuna, the Hindu water deity), the five words of Brahma, and other groups of five (cf SD 2:578).

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

Jala (Sanskrit) Water; one of the five elements or states of prakriti. It comes forth from tejas (fire), and its specific quality or sense is gandha (smell).

See also APAS; BHUTA; ELEMENT (BCW 13:67)

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

Pancha-krishtayas panca-krishtayas (Sanskrit) [from pancha five + krishti race of men]

The five races; referring to the five root-races of humanity which have thus far appeared during this fourth round on earth, our own being the fifth root-race. As krishti originally signified cultivated ground, then an inhabited land, and by extension its inhabitants, the term could likewise apply to continents; and in this sense the pancha-krishtayas would signify the five continental systems on which each of the five root-races found its respective home.

See also PANCHA-PRADISAH

(See also: Pancha-krishtayas, panca-krishtayas, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Senses In general, gateways of communication between the perceiving function of the ego and the corresponding elements of the plane where it is functioning. The physical senses appeared in serial evolution in the order of hearing, touch, sight, taste, and smell. These senses were not developed out of nothing but are expressions or reflection on the physical plane of previous latent, inner causal functions residing in the structure of the inner person.

The five physiological senses are modifications or specializations of a general perceptiveness which has different modifications in different animal species where the organs are different, especially in the insects. Sensitives and clairvoyants may be able to receive visual, auditory, or other impressions without the use of the physical organ, or the usual functions of a sense organ may be transferred to another part of the body.

The human senses are actually seven including, besides the usual five already developed, the organ or function of manas (mind) and of buddhi (understanding). These latter two are not senses in the physical significance pertaining to the bodily senses, but the emphasis is laid on organic and functional activities, both being inner and spiritual-intellectual. At the present stage of evolution man has not developed the power of manifesting the sixth and seventh sense functions and organs, but in the fifth round the development of ether will bring forth into relatively full evolution the manasic sense organ with the beginnings of the buddhic.

In exoteric mythologies the bodily senses and functions are said to have their presiding deities, so that there are two septenary sets: the causal spiritual, and their material reflections as effects. The cycles of septenary evolution bring forth the spiritual or divine; intellectual and higher psychological; the lower psychological, including the passional, and the instinctual; and the semi-corporeal and purely physical natures. The senses belong to the last two groups. The astral-vital-physical nature furnishes sensory organs, through which the inner senses can act, thus causing the functioning of the physical senses. These physiological senses develop pari passu with the physicalization of humanity.

In the first human protoplasts, the senses were nonexistent in the sense of being non-functional although latent; as evolution unfolded innate capacity and attribute, the functions and organs followed suit, and appeared in the evolving physical vehicle.

The senses belong to the third of seven creations mentioned in the Puranas, the first three constituting a group known as the prakrita creations:

1)    mahat-tattva creation;

2)    bhuta or bhutasarga; and

3)    indriya or aindriyaka.

These three are not so much senses as the three first or elemental prakrita creations of the cosmos, representing the first three stages of the development of manifestation after a solar pralaya. Nevertheless, as analogy is nature's rule throughout, these creations are equally applicable to the human senses, applying to the generalized development of sense function and sense apparatus more than to the sense organs themselves. The last of the three is, in its human application, a modified form of ahankara, the conception of the egoistic and mayavi "I" in man, the reflection of the spiritual ego or monad; and this third creation is also termed the organic creation or creation of the senses.

(See also: Senses, Mysticism, Mysticism Dictionary)

Indriya (Sanskrit) Power, force, especially with reference to the faculty of sense; sense itself, including the inner or astral organ of sense; also occasionally the number five as symbolic of the five senses.

The buddhi-indriyani or jnanendriyani are the five inner organs or faculties of perception: eye, ear, nose, tongue, and skin. To these are added the karmendriyani (organs of action): larynx, hand, foot, anus, and generative parts; between these ten organs and atman stands manas, which thus with the atman and the ten faculties and organs of sense, make twelve divisions of the human constitution. In Vedantic philosophy the four inner organic faculties (antar-indriyani) are manas, buddhi, ahamkara, and chitta.

Each of these fourteen faculties and organs is presided over by its own respective inyantri (ruler): the eye by the sun; the ear by the quarters of the world; the nose by the two Asvins; the tongue by Prachetas; the skin by the wind; the voice by fire; the hand by Indra; the foot by Vishnu; the anus by Mitra; the generative organs by Prajapati; manas by the moon; buddhi by Brahman; ahamkara by Siva; chitta by Vishnu as Achyuta. The differences in enumeration are to be accounted for by the different manners in which the various Indian philosophic schools enumerated and divided the different parts of the human constitution.

In the Puranas seven creations are enumerated, the third being called indriya, or organic evolution.

See also AINDRIYAKA

In yoga training restraint of the senses is termed indriya-samyama, while indriyasanga is nonattachment to objects of sense or of the material world.

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

SCRYING: A method of divination. To gaze at or into an object (a quartz crystal sphere, a pool of water, reflections, a candle flame) to still the conscious mind in order to contact the psychic mind. Scrying allows the scryer to become aware of events prior to their actual occurrence, as well as to perceive past or present events through other than the five senses.

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

Ayatana (Sanskrit) (from a towards + the verbal root yat to rest in or on, make effort in or on)

A resting place, seat, or abode; an altar, place of the sacred fire; a sanctuary, inner or outer. In Buddhism, the six ayatanas (shadayatanas), enumerated as the five senses plus manas, are regarded as the inner seats or foci of the lower consciousness, functioning through the ordinary five sense organs plus the manasic organ in the body, the brain. They are therefore classed as one of the twelve nidanas (bonds, halters, links) composing the chain of causation or lower causes of existence.

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

Asraya-alambana - the receptacle of love for Krsna, the bhaktas. This is an aspect of vibhava, one of the five essential ingredients of rasa (see vibhava). Although the word asraya also conveys the same meaning as asraya-alambana, it may often be used in the general sense of shelter or support. The word asraya-alambana, however, is specifically used to indicate the receptacle of prema as one of the necessary ingredients of rasa. It is not used in any other sense.

(See also: Asraya-alambana, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Raga (Sanskrit). One of the five Kleshas (afflictions) in Patanjali’s Yoga philosophy. In Sankhya Karika, it is the "obstruction" called love and desire in the physical or terrestrial sense. The five Kleshas are: Avidya, or ignorance; Asmita, selfishness, or "I-am-ness" ; Raga, love; Dwesha, hatred; and Abhinivesa, dread of suffering.

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

Dream FAQ Dictionary: Do the blind dream?

Do the blind dream?

Blind people dream, but not necessarily with visual imagery. If someone is born blind or sight is lost before age five, visual imagery is absent. Instead dream content includes the other senses, primarily hearing, as well as emotional tones. If sight is lost between ages five and seven, there may be some visual imagery. Visual imagery is retained in dreams if sight is lost after age seven, but gradually decreases with age.

Source:Rosemary Ellen Guiley, Dreamspeak: How To Understand the Messages in Your Dreams

(See also: Dreaming when blind, Dream Interpretation FAQ, Dream Interpretation, Dream Dictionary, Meaning of Dreams)

Ignorance five types - Lord Brahma first creates these five types of ignorance (Srimad-Bhagavatam 3.12.2.).

Because of the desire to enjoy maya, the jiva develops the false ego that he can enjoy material sense gratification, and then the five types of ignorance -

1.    tamah (not knowing anything about the spirit soul) ,

2.    moha (the illusion of the bodily concept of life) ,

3.    maha-moha (madness for material enjoyment) ,

4.    tamisra (forgetfulness of one’s constitutional position due to anger or envy) and

5.    andha-tamisra (considering death to be the ultimate end)

- cover his pure, atomic nature.

(See also: Five types of Ignorance, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Tanmatras (Sanskrit) The subtle essences of the five elements, popularly given as earth, water, fire, air, and ether; and in one sense they are referred to as sabda (sound), sparsa (touch), rupa (sight), rasa (taste), and gandha (smell). They are equivalent to the five mahabhutas (foundation-substances of the world).

The tanmatras are the abstract sources or originants, devoid of properties and qualities from our point of view, but when the tanmatras emanate what becomes the pertinent qualities and properties of nature, then they become the mahabhutas. In the order of cosmic emanation, each of the seven logoi produces its vehicular expression which is the tanmatra, from which again is emanated the respective propertied and qualified mahabhuta or cosmic element.

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

According to ayurvedic philosophy an individual bundle of `spirit’, desirious of expressing itself, uses subjective consciousness or Satwa to manifest sense organs and a mind. Spirit and mind then project themselves into a physical body, created from the five (Pancha) great (maha) eternal elements (bhutas) – together called the Panchamahabhutas – which arise from Tamas. The sense organs then using Rajas to project from the body into the external world to experience their objects. The body becoming the mind’s vehicle, its physical instrument for sense gratification.

The Bhutas combine into "tridoshas" or bioenergetic forces that govern and determine our health or physical condition. While the three gunas (Rajas or activity, Tamas or inertia and Satwa, which balances the first two) or psychic forces determine our mental and spiritual health. Ayurveda is thus a holistic system of health care that teaches us to balance these energies in order to achieve optimum health and well being.

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

Subtle Bodies In Vedantic philosophy, the five kosas or sheaths, whether of the cosmos, man, or any other being, through which the atman as sutratman (thread-self) passes. In a more restricted and biological sense, the chhayas (shadows) or astral bodies emanated by original humanity to become the vehicles of the future humanities. Those who projected or emanated these chhayas or subtle bodies were the pitris (fathers, progenitors).

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

AKASHA:

1) the omnipresent fifth occult element and omnipresent spiritual power that permeates the universe. It is the energy out of which the Elements formed and which embraces the other four- earth, air, fire, and water; and from which they stem. This is the realm of pattern" or causality, from which the realm the normally thought of "five senses manifests. Some define it is the "other" of the "two worlds" that the witch or magician walks between.- the spiritual ether (or Aether)  

(See also: AKASHA, Witchcraft, Wicca, Paganism, Pagan Dictionary)

AKASHA (Akasba): Which embraces the other four- earth, air, fire, and water; and from which they stem. This is the realm of pattern" or causality, from which the realm the normally thought of "five senses" manifests. Some define it is the "other" of the "two worlds" that the witch or magician walks between.- the spiritual ether (or Aether); the omnipresent fifth occult element.

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

Rupa-loka (Sanskrit) [from rupa form, body + loka world]

Form-world; planes of existence where the substance or vehicles are more material and definite, in contrast to the arupa-lokas (formless worlds) where the body-forms are less definite from our current perspective and sense faculties. In theosophical literature, the four lowest cosmic planes with the seven globes are usually called rupa worlds, while the three higher cosmic planes with their five globes are called arupa.

(See also: Rupa-loka, Mysticism, Mysticism Dictionary)

Keherpas; Karpas (Persian), Kalpadh (Pahlavi) A cloth made of cotton; In Persian literature, used in the sense of a white cotton gown. It might symbolically allude to the aerial form, as a Parsi FTS wrote in Five Years of Theosophy, designating it as the third of seven human principles:

"The word translated 'aerial form' (keherpas)

has come down to us without undergoing any change in the meaning. It is the modern Persian word kaleb, which means a mould, a shape into which a thing is cast, to take a certain form and features" (p. 148).

(See also: Keherpas; Karpas, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Daena (Avestan) (from da, day to look, see, know)

The personification of the Zoroastrian law or religion, presiding over the 24th day of the month, and giving to that day her name. Together with Khista (religious knowledge, the knowledge of what leads to bliss) she forms the subject of the 16th Yasht, Din Yasht, Din being Pahlavi for Daena. Christi (knowledge) was used in Mithraic circles in the same sense as Daena in Zoroastrianism.

It is the human principle of understanding paralleling manas (TG 94); also the fourth of the five inner faculties. On the Chinvat Bridge after death the soul meets its daena in the form of a maiden whose appearance varies according to the soul's deeds on earth.

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

Yoga:

Literally means 'link' or 'combination'. This word has broad implications and is used in many ways throughout the Vedas and within astrology. Literally means to 'yoke' - to bring together. A system of healing and self-transformation based in wholeness and unity. Primarily, the word yoga refers to the processes employed for reconnecting the soul with its divine origins.

For example, bhakti-yoga means to unite with God through devotion or bhakti. In astrology, yoga refers to various planetary combinations such as: saraswati-yoga - a yoga of planetary positions which indicate that one has the blessings of Goddess Saraswati, the goddess of learning. Yoga in this sense is also one of the five angas or divisions of the Panchanga (the five divisions included within the Indian calendar).

Unfortunately, no word has been profaned so much in modern times as yoga. Fire-walking, acid-swallowing, stopping the heartbeat, etc. pass for yoga when really speaking they have nothing to do with yoga as such. Even psychic powers are not yoga. Yoga is awareness, resulting in transformation of the human consciousness into divine consciousness.

(See also: Yoga, Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)