Samvit - this refers to svarupa-sakti which is predominated by samvit (see svarupa-sakti). Samvit is the potency which relates to the cit, or cognizant, aspect of Sri Bhagavan. Although Bhagavan is the embodiment of knowledge, samvit is the potency by which He knows Himself and causes others to know Him. When the samvit potency is prominent in visuddha-sattva, it is known as atma-vidya, knowledge of the individual self and Bhagavan.

This atma-vidya has two faculties:

(1) jnana, knowledge itself; and

(2) jnana-pravartaka, one who or that which promotes knowledge. The worshiper’s knowledge is manifest by these two faculties. Knowledge of absolute reality is possible only with the help of atma-vidya.

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

Jnana (Jnanam) (Sanskrit) (from the verbal root jna to know, have knowledge, understand)

Intelligence, understanding, knowledge; the old philosophers said that parabrahman is not jnata (known), not jnana (knowledge), and not jneya (that which may be known), nevertheless parabrahman is the one source of which these three modes of understanding are manifestations.

Jnana and vidya are closely similar, with perhaps the suggestion of intuitive intellectual cognizance expressed in jnana, and a more active and individualized activity expressed by vidya. Either word can stand for knowledge or wisdom; in theosophy jnana is often translated as innate or intuitive knowledge, and vidya as reflective or stored-up cognizance of intellectual and other values, or wisdom, though these distinctions are somewhat arbitrary.

See also JHANA

(See also: Jnana, Jnanam , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

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

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

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

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

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

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

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

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

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

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

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

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

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

The shuddha tattvas: Actinic or spiritual energy. This is the superconscious realm, also known as shuddha (pure) maya or mahamaya. Bindu, transcendent light, is the "material" cause of this pure sphere. This is the Sivaloka, the region of the 330 million Gods, the myriad rishis and other beings who have attained freedom from the triple bondage.

1.    Siva tattva: "auspiciousness," of two parts: the higher is Parashakti, "Supreme Energy," from which emerges primal sound, nada (more precisely Paranada, soundless sound). Though most often referred to as sound, nada is more mystically known as movement, the first impulse arising from perfect quiescence, the first "thing" out of the motionless Self. This is Siva's second perfection, Parashakti, superconsciousness, the mind of God. The Siva tattva pervades all other 35 categories and possesses the powers of will, knowledge and action (ic�ha, jnana, kriya).

2. Shakti tattva: energy, corresponds to bindu, light, the cause of form (more precisely Parabindu, primal nucleus). This is the tattva of Parameshvara, the Primal Soul, father-mother God, Siva's third perfection, who after mahapralaya remains transfixed in deep samadhi, until He again emanates the universe through His Cosmic Dance.
3. Sadasiva tattva: the power of revealing grace. In this realm the energies of knowledge and action are in perfect equilibrium. This is the realm of the anandamaya kosha.
4. Ishvara tattva: the energy of concealment, concealing grace. The energy of action prevails over that of knowledge in order to arouse cosmic activity in its subtle form.
5. shuddhavidya tattva: pure knowledge, dharma. This is a level of manifestation in which the energy of action is in abeyance and the energy of knowledge prevails. Shuddhavidya tattva includes Siva's other three powers or aspects: Rudra (destruction), Vishnu (preservation) and Brahma (creation).

See:tattvas, tattva, atattva, antahkarana, guna, kosha, Siva

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

Science [from Latin scientia from scire to know]

In its widest sense formulated knowledge, a knowledge of structure, laws, and operations. The unity of human knowledge may be artificially divided into religion, philosophy, and science. Science and philosophy, as presently understood, have in common the quality of being speculative, as opposed to religion, which in the West is supposed to be founded merely on faith and moral sentiments.

The present distinction between science and philosophy lies largely in their respective fields of speculation. What is known as modern science investigates the phenomena of physical nature and by inferential reasoning formulates general laws therefrom. Its method is called inductive and its data are so-called facts -- i.e., sensory observations; whereas deductive philosophy starts from axioms. Yet a scientist, in order to reason from his data at all, must necessarily use both induction and deduction.

Modern science has limited its field of study to the laws of physical nature; but in the 20th century the illusive and entirely phenomenal nature of matter and energy, formerly assumed to be eternal and indestructible, is better realized by scientists who have traced the chain of physical causation to a point beyond physical limits altogether and admit that the physical world consists of phenomena occurring in an ultraphysical substance.

In modern sciences dealing with biology, evolution, and anthropology, legitimate inference from facts has been much interfered with by preconceived ideas. Modern science suffers from its failure to see the necessity of postulating an astral or formative world behind the physical, this astral world being in itself but one stage in a rising scale or ladder of invisible worlds. To ascertain the facts upon which to build a true inductive system, we must admit the existence in man of means of direct perception other than those afforded by the physical senses.

(See also: Science , Mysticism, Mysticism Dictionary)

Tree A variant of the cross or tau, to be considered in connection with the serpent which is wound round it. The two together symbolize the world tree with the spiritual, intellectual, psychic, and psychological aggregate of forces encircling the world tree and working in and through it -- these forces often grouped in the Orient under the name of kundalini. In minor significance, the two together symbolize the life-waves, or any life-wave, passing through the planes, spirit circling through matter, fohat working in the kosmos. Thus the tree symbol stands for the universe, and correspondentially for man, in whom the monadic ray kindles activity on the several planes; while the physiological key of interpretation applies to the analogies in the human body with its various structures through which play the pranic currents.

The tree, by its form, represents evolution, for it begins with a root and spreads out into branches and twigs; only as applied to the kosmos the root is conceived to be on high and the branches to extend downwards. Thus there is the Asvattha tree of India or bodhi tree, the Norse Yggdrasil, the tree Ababel in the Koran, the Sephirothal Tree which is 'Adam Qadmon. In the Garden of Eden it is stated that there were two trees, the Tree of Life and the Tree of the Knowledge of Good and Evil, which signifies the two knowledges. It is said in Gnosticism that Ennoia (divine thought) and Ophis (serpent), as a unity, are the Logos; as separated they are the Tree of Life and the Tree of Knowledge, the former spiritual, the latter manasic. Adam eats the fruit of the Tree of Knowledge which means in one important allegory of human evolution that mankind after the separation of the sexes became endowed with manas, or that when humanity began to be endowed with dual manas, the rays then separated into the opposite sexes; and lest he should partake of the Tree of Life and become immortal, in the then imperfect state of evolution, he is turned out of Eden.

 It is stated that buddhi becomes transformed into the tree whose fruit is emancipation and which finally destroys the roots of the Asvattha, which here is the symbol of the mayavi life. This latter tree is also the emblem of secret and sacred knowledge, guarded by serpents or dragons; it may also refer to a sacred scripture. Dragons guarded the tree with the golden apples of the Hesperides; the trees of Meru were guarded by a serpent; Juno, on her wedding with Jupiter, gave him a tree with golden fruit, as Eve gave the fruit to Adam. Blavatsky says of Eve: "She it was who first led man to the Tree of Knowledge and made known to him Good and Evil; and if she had been left in peace to do quietly that which she wished to do, she would have conducted him to the Tree of Life and would thus have rendered him immortal" (La Revue Theosophique 2:10).

See also ASVATTHA, YGGDRASIL

Both adepts and sorcerers were called trees. Tree worship in decadent times degenerated into a variety of phallicism.

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

Food : Dream Interpretation Dictionary - Food

Food - Food represents knowledge. Physically food nourishes the body. Mentally knowledge nourishes the mind, thus the old adage of "food for thought".

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

A Theosophical definition of Vidya :

Vidya

(Sanskrit) The word (derived from the same verbal root vid from which comes the noun Veda) for "knowledge," "philosophy," "science." This is a term very generally used in theosophical philosophy, having in a general way the three meanings just stated. It is frequently compounded with other words, such as: atma-vidya  - "knowledge of atman" or the essential Self; Brahma-vidya  - "knowledge of Brahman," knowledge of the universe, a term virtually equivalent to theosophy; or, again, guhya-vidya  - signifying the "secret knowledge" or the esoteric wisdom. Using the word in a collective but nevertheless specific sense, vidya is a general term for occult science.

See also: Vidya , Mysticism, Body Mind and Soul

Agnosticism

The claim that no one has knowledge of God or the origin of the universe. Some agnostics make the claim on a personal level, while allowing that such knowledge may exist but has never been known by themselves.

Others assert that such knowledge cannot be had by anyone. Agnostics avoid the charge of dogmatic atheism by acknowledging the theoretical possibility of God�s existence. Yet virtually all live as if the non-existence of God was an established fact, and are thus practical atheists.

(See also: Agnosticism , New Age Spirituality, Body Mind and Soul)

Medicine As the healing art, medicine is as old as thinking man. Before the latent fires of mind were lighted in the third root-race, disease and death were unknown. However, with the physicalization of protoplastic humanity, and the separation of the sexes, the unnatural linking with the animals in the third and fourth root-races disordered the harmonious relations between man and nature. In addition, self-conscious man's continued evolution into matter, with the involution of his spiritual nature, brought about forms of disorder, disease, and physical death. Then, beings from higher spheres descended, and dynasties of divine kings and spiritual guides taught men, leading them to the invention of all the arts and sciences, including the medical use of plants (cf SD 2:364).

Medicine was originally a divine science, providing for the well-being of the spiritual, mental, psychic, astral, and physical man. Archaic medicine included a profound knowledge of genuine astrology, of true alchemy, of occult physiology, of the finer forces vibrating as sound, color, form, thought, and feeling, and whatever related man to his home universe of natural law and order. This was the basis of the natural "magic" which tradition has linked with the medical art. This knowledge was dual in its power to work for life or death, for good or evil ends. Its full comprehension required not only a trained intellect, but the intuitive understanding of a pure spiritual nature. Nevertheless, the Atlanteans acquired enough knowledge of the use of dangerous powers that they became -- albeit with numerous and noteworthy exceptions -- a nation of sorcerers. Then, the white magicians established the Mystery schools in which to safeguard the sacred teachings from evildoers and to protect humanity from their influence. Thus, the deeper truths of the healing art have ever since been entrusted only to pledged disciples and initiates. Such fragments of it as have been rediscovered by intuitive physicians from time to time have usually been in keeping with the general cultural level of their civilization. The exceptions have been men who have frequently been too far ahead of their times to be understood. Such a man was Paracelsus in medieval Europe, persecuted for heretical teachings such as the psychoelectric and magnetic play of sidereal forces which linked man with the stars -- the spiritus vitae in man came from the spiritus mundi.

Of the archaic history of medicine -- as of the race -- little is to be found. However, echoes of the primitive wisdom have survived, and every country having a literature of its ancient periods has some account of the healing art. The Hindu sacred scriptures -- the oldest literature extant -- have treatises upon medicine and surgery, showing a profound and intimate knowledge of the subject. This high standard was not maintained when the Vedic writings became misunderstood and mutilated by later commentators. The exclusive Brahmins' assumption of the right to all knowledge also prevented original thought and research. What writings are available today are of little practical value without the lost key. Even our typically matter-of-fact interpretation of legendary and classical beliefs and customs, and of archaeological findings, overlooks that what is known of ancient medical practice is largely exoteric, symbolic of a deeper teaching than we possess.

Records of ancient medicine in Babylonia, Egypt, Greece, etc., tell of the temples being used as hospitals, with priest-physicians supported by the state giving every care to the sick who came, both rich and poor. In addition to material means of treatment -- many of which we have rediscovered -- these devotees of the gods of healing used special incense, prayers, the "temple sleep," invocations, music, astrology, etc., which we regard as harmless superstition of an earlier day. However, such conditions, intelligently adapted to each case, in making a pure, serene, uplifting atmosphere around the sick person, would invoke the influences of wholeness within and without him. By putting the inner man in tune with his body, his disordered nature-forces manifesting as disease would tend to flow freely in the currents of health. Natural magic is as practical as the unknown alchemy which transmutes our digested daily bread into molecules of our living body.

There is a mystic science attached to the caduceus, the classical emblem of medicine. To the priest-physicians in the temples, this symbol was sacred not only to the god of wisdom and healing, but stood for profound cosmic truths, knowledge of which was held in common by all initiates. It symbolized the tree of life and being. Cosmically this symbol stood for the concealed root or origin of universal duality which manifests as positive and negative, good and evil, subjective and objective, light and darkness, male and female, health and sickness, life and death.

(See also: Medicine , Mysticism, Mysticism Dictionary)

Guru:

Refers to the 'Spiritual Master'. One who has attained perfection in yoga. Also refers to the name for Jupiter as well as the general title for a 'teacher'. Guru literally means 'heavy' and refers to 'heavy with knowledge'. Jupiter is also the largest planet.

The blessings of the real guru are totally necessary for material and spiritual advancement. This stands for Jupiter as well as teacher or guru in life. Guru ninda, or guru aparadha, offenses to the guru for a follower of the pure vedic path are completely detrimental for all aspects of life. In the vedic tradition when approaching one's guru and requesting spiritual instructions, one should approach very humbly and bow down.

In the Bhagavad-Gita Lord Krishna recommends approaching a real guru, asking sincere meaningful questions ready to render menial services in return and thus receive from the tattva-darshini or seer of the truth the real meaning and essence of life.

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

Elephant

Elephants in dreams may represent knowledge, power, and strength. They are also associated with long memory and "thick skin." However, depending on the dream’s details, the elephant may be a symbol of a large burden. Additionally, in the dream you may be making efforts to remember something important and of great magnitude.

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

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

White hair

 White-haired characters are archetypal figures of wisdom in most cases. This includes most cultural imagery. It is one of the few dream symbols that seems universal.

 A 42-year-old woman reports dreaming: Three old women enter my room to tell me Methuselah [a legendary 969-year-old man of great wisdom] is coming to see me. I am interested, but fall asleep. They wake me later and scold me, telling me I missed him. I am crushed, because I?ve always been fascinated with Methuselah.

 In this dream, the old women have particular knowledge about an ancient, wise figure that they offer to share. However, the dreamer does not fulfil her obligation to the knowledge that was offered to her, and so it was not received. She felt responsible for missing the chance to gain wisdom by giving in to laziness.

Source: iVillage, http://www.ivillage.co.uk

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

Architecture (from Latin architectura from Greek architekton master-builder)

Signifies not building in itself, but the science or art of building in accordance with certain principles or rules which endure through the ages, because rooted in cosmic order and beauty. Architecture is reckoned as one of the five great arts, and the monuments of antiquity in whatever land show clearly that those who designed them had, besides a knowledge of materials and the technique of using them, some knowledge at least of the great cosmic laws of harmony and beauty, and their derivative, proportion.

Primeval self-conscious humanity -- not savage by any means, however much it may have needed spiritual guidance -- was watched over and protected by divine instructors, and among the arts taught by these great beings, architecture had a prominent place: "No man descended from a Palaeolithic cave-dweller could ever evolve such a science unaided, even in millenniums of thought and intellectual evolution.

It is the pupils of those incarnated Rishis and Devas of the third root race, who handed their knowledge from one generation to another, to Egypt and Greece with its now lost canon of proportion. . . . It is Vitruvius who gave to posterity the rules of construction of the Grecian temples erected to the immortal gods; and the ten books of Marcus Vitruvius Pollio on Architecture, of one, in short, who was an initiate, can only be studied esoterically.

The Druidical circles, the Dolmens, the Temples of India, Egypt and Greece, the Towers and the 127 towns in Europe which were found 'Cyclopean in origin' by the French Institute, are all the work of initiated Priest-Architects, the descendants of those primarily taught by the 'Sons of God,' justly called 'The Builders' " (SD 1:208-9n).

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

Mysticism

A word originally derived from the Greek and having a wide range of meaning in modern religion and philosophy. A mystic may be said to be someone who has intuitions or intimations of the existence of inner and superior worlds, and who attempts to achieve conscious communion with them and the beings inhabiting these inner and invisible worlds.

From the theosophical or occult point of view, a mystic is one who has inner convictions often based on inner vision and knowledge of the existence of spiritual and ethereal worlds of which our outer physical world is but a manifestation; and who has some inner knowledge that these worlds or planes or spheres, with their hosts of inhabitants, are intimately connected with the origin, destiny, and even present nature of the world which surrounds us.

The average mystic, however, is one who lacks the direct guidance derived from personal teaching received from a master or spiritual superior.

(See also: Mysticism , New Age Spirituality, Body Mind and Soul)

Atma-vidya (Sanskrit) (from atma self + vidya knowledge)

Knowledge of the self; the highest form of spiritual-divine wisdom, because the fundamental or essential self is a flame or spark of the kosmic self. "Of the four Vidyas -- out of the seven branches of Knowledge mentioned in the Puranas -- namely, 'Yajna-Vidya' (the performance of religious rites in order to produce certain results); 'Maha-Vidya,' the great (Magic) knowledge, now degenerated into Tantrika worship; 'Guhya-Vidya,' the science of Mantras and their true rhythm or chanting, of mystical incantations, etc. -- it is only the last one, 'Atma-Vidya,' or the true Spiritual and Divine wisdom, which can throw absolute and final light upon the teachings of the three first named. Without the help of Atma-Vidya, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness.

They are like the soul, limbs, and mind of a sleeping man: capable of mechanical motions, of chaotic dreams and even sleep-walking, of producing visible effects, but stimulated by instinctual not intellectual causes, least of all by fully conscious spiritual impulses. A good deal can be given out and explained from the three first-named sciences. But unless the key to their teachings is furnished by Atma-Vidya, they will remain for ever like the fragments of a mangled text-book, like the adumbrations of great truths, dimly perceived by the most spiritual, but distorted out of all proportion by those who would nail every shadow to the wall" (SD 1:168-9).

Called by Purucker the last of the seven jewels, the keynote running all through this jewel of wisdom being how the One becomes the many.

(See also: Atma-vidya , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Vedas:

'Veda' means knowledge. 'Vedic' refers to things that come from the original knowledge of the Vedic scriptures of ancient India, revealed by God through sages.

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

Abhijna (Sanskrit) (from abhi towards + the verbal root jna to know, have special knowledge of, mastery over; cf Pali abhinna)

Inner perception; in Buddhism the five or six transcendental powers, faculties, or superknowledges attained on reaching buddhahood. Gautama Buddha is said to have acquired the six abhijnas the night he attained enlightenment. Generally enumerated as: 1) divyachakshus (divine eye) instantaneous perception of whatever one wills to see; 2) divyasrotra (divine ear) instantaneous comprehension of all sounds on every plane; 3) riddhisakshatkriya, power of becoming visibly manifest at will, intuitive perception; 4) purvanivasajnana (power to know former existences) also called purvanivasanu-smritijnana (recollection of former existences); and 5) parachittajnana (knowledge of others' thoughts) understanding of their minds and hearts.

In China a sixth is listed as asravakshaya (stream-mastery, pain destruction), destruction of all ignorance and the entering of the stream of supernal knowledge. While these aghijnas may be acquired in the process of achieving spiritual progress, the Buddha frowned upon any attempt to develop them; and if they should spontaneously become manifest, then one must avoid any display of such extranormal powers.

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

jnana: (Sanskrit) "Knowledge; wisdom."

The matured state of the soul. It is the wisdom that comes as an aftermath of the kundalini breaking through the door of Brahman into the realization of Parasiva, Absolute Reality. The repeated samadhis of Parasiva ever deepen this flow of divine knowing which establishes the knower in an extraordinary point of reference, totally different from those who have not attained this enlightenment.

Jnana is the awakened, superconscious state (karana chitta) working within the ordinary experience of the world, flowing into daily life situations. It is the fruition of the progressive stages of charya, kriya and yoga in the Saiva Siddhanta system of spiritual unfoldment.

Jnana is sometimes misunderstood as book knowledge, as a maturity or awakening that comes from simply understanding a complex philosophical system or systems. Those who define jnana in this way deny that the path is a progression of charya-kriya-yoga-jnana or of karmabhakti- raja-jnana. Rather, they say that one can choose his path, and that each leads to the ultimate goal.

See: God Realization, door of Brahman, Self Realization, samadhi, jnana yoga.

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

a-paroksha:

a-paroksha. Inner knowledge; direct spiritual knowledge.

(See also: a-paroksha , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Alaya-vijnana (Sanskrit) (from alaya abode, dwelling from a-li to settle upon, come close to + vijnana discernment, knowledge from vi-jna to distinguish, know, understand) Abode of discriminative knowledge; the cognizing or discerning faculty, the mental power of making distinctions, hence the higher reasoning. When used mystically as "a receptacle or treasury of knowledge or wisdom," it corresponds very closely to the Vedantic vijnanamaya-kosa, the "thought-made sheath" of the human constitution, the higher manas or reincarnating ego.

In Mahayana Buddhism, alaya-vijnana has acquired a somewhat larger and higher significance: alaya (an abode, in the sense of focus of activity), the prepositional prefix a (meaning position or limitation) with the verb li (to dissolve) signifies solution or coalescence in unity.

Used much as the term human monad is in theosophy, equivalent to the higher manas or even buddhi-manas, it therefore signifies the focus or interior organ of consciousness into which is collected at the end of each incarnation the aroma of the higher experiences during that lifetime, thus forming a kind of treasury.

(See also: Alaya-vijnana , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)