Love - Impersonal love

In the past few years we have heard much about Indigo Children, Star Children, Psychic Children, and more recently, the Crystal Children. Whether people accept these categories or not, most will agree that the current generation of children is very different to their predecessors.

These children seem somehow smarter, brighter and wiser. They are attracted to and easily master difficult and complex technologies. They are passionate, focussed and honest about their feelings. Relationships are important to them.

(See also: Indigo Children, What is Indigo Children, Parenting Indigo Children, Adult Indigo, Indigo Children Channeling)

Read more here: » Indigo Children: Indigo and Crystal Children - Pioneers of Conscious Evolution  

Introduction to Hinduism

Statistically, there are over 700 million Hindus, mainly in Bharat (India), and Nepal. Hinduism is referred to as Sanatana Dharma, the eternal faith. Hinduism is not strictly a religion. It is based on the practice of Dharma, the code of life. Since Hinduism has no founder, anyone who practices Dharma can call himself a Hindu. He can question the authority of any scripture, or even the existence of the Divine.

Read more here: » Hinduism: Introduction to Hinduism

God and Gods of Hinduism

The most prevalent expression of worship for the Hindu comes as devotion to God and the Gods. In the Hindu pantheon there are said to be three hundred and thirty-three million Gods. Hindus believe in one Supreme Being. The plurality of Gods are perceived as divine creations of that one Being. So, Hinduism has one supreme God, but it has an extensive hierarchy of Gods. Many people look at the Gods as mere symbols, representations of forces or mind strata, or as various Personifications generated as a projection o of man's mind onto an impersonal pure Beingness.

Read more here: » Hinduism: God and Gods of Hinduism

ego

Self; feeling of I, me, mine. The consciousness in man, as in being aware of himself. Esoteric philosophy teaches the existence of two Egos in man, the mortal or personal, and the higher, the divine or impersonal, calling the former "personality," and the latter "individuality."

(See also: Ego , Body Mind and Soul)

Karma or "Karm"(Sanskrit: कर्म from the root kri, "to do", meaning deed) or Kamma (Pali: meaning action, effect, destiny) is a term in several eastern religions that comprises the entire cycle of cause and effect. Karma is a sum of all that an individual has done and is currently doing. The effects of those deeds actively create present and future experiences, thus making one responsible for one's own life. In religions that incorporate reincarnation, karma extends through one's present ...

Including:

• Karma - Karma in the Dharma-based religions
• Karma - Hinduism
• Karma - Buddhism
• Karma - Analogs of Karma - God the judge
• Karma - Western interpretation
• Karma - New Age and Theosophy
• Karma - Psychology

Read more here: » Karma: Encyclopedia - Karma

Samkhya Nyaya Vaisheshika Yoga Purva Mimamsa Advaita Vedanta Vishishtadvaita Dvaita Carvaka Jain Buddhist Logic Advaita Vedanta - Three levels of Truth. The transcendental or the Pāramārthika level in which Brahman is the only reality and nothing else; The pragmatic or the Vyāva ...

See also:

Advaita Vedanta, Advaita Vedanta - Adi Sankara: The Pillar of Advaita, Advaita Vedanta - Salient Features of Advaitism, Advaita Vedanta - Three levels of Truth, Advaita Vedanta - Brahman, Advaita Vedanta - Māyā, Advaita Vedanta - God, Advaita Vedanta - Atman, Advaita Vedanta - Salvation, Advaita Vedanta - Other points, Advaita Vedanta - Are the world and God wholly false?, Advaita Vedanta - Status of the world, Advaita Vedanta - Status of God, Advaita Vedanta - Status of ethics, Advaita Vedanta - Shankara's theory of creation, Advaita Vedanta - Comparison with the Buddhist school of Shunyavada, Advaita Vedanta - Adi Sankara's thoughts in a summary, Advaita Vedanta - The Impact of Advaita, Advaita Vedanta - Advaita and Science, Advaita Vedanta - Important Books and Figures of Advaita Vedanta, Advaita Vedanta - Mahavakya, Advaita Vedanta - Founders & key texts, Advaita Vedanta - Demigods Sages and Saints of Advaitins, Advaita Vedanta - Later teachers and proponents, Advaita Vedanta - Other References

Read more here: » Advaita Vedanta: Encyclopedia II - Advaita Vedanta - Salient Features of Advaitism

A clear understanding of mans relation to God is a matter of momentous importance to students of philosophy and to all aspirants. Philosophers, prophets, saints, sages, thinkers, Acharyas and great religious leaders of the world have tried to explain the relation of man to God and the universe. Various schools of philosophy and different kinds of religious beliefs have come into existence, on account of various explanations given by different philosophers.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Hindu Philosophy: Hindu Philosophy and its Various Schools and Systems

Brahman (Sanskrit) (from brih to expand)

Sometimes Brahma or Brahm. The one reality, "the impersonal, supreme and uncognizable Principle of the Universe from the essence of which all emanates, and into which all returns, which is incorporeal, immaterial, unborn, eternal, beginningless and endless. It is all-pervading, animating the highest god as well as the smallest mineral atom" (TG 62). It involves both essential consciousness and substance, and is the spiritual background of the kosmos, the Cause of all Causes, what is commonly called the Unmanifest Logos: "Brahma, the Noumenon, never rests, as IT never changes and ever IS, though IT cannot be said to be anywhere" (SD 1:374). As the fundamental cosmic fountain of consciousness and spiritual substance, Brahman is the fundamental or cosmic self which, in the case of an individual being, becomes the kshetrajna, the spiritual sun within the individual. Thus the essential self of every being or entity from cosmos to physical atom is this Brahman itself, which is the cause of the familiar saying "tat tvam asi" (you are that).

Through and from Brahman derive the various cosmic Brahmas, the expansion of the One into the many. Brahman does not put forth evolution itself nor create, but exhibits various aspects of itself by means of emanative evolution. The Hindu Puranas say that Brahma, Vishnu, and Siva are the primordial energies of Brahman, the divine neuter. There is a clear distinction between the impersonal, supreme, all-pervading, immanent, beginningless, and endless cosmic principle, whose essence is consciousness-life-substance, and the various Brahmas; for these latter are the periodic manifestations of the highest energies flowing forth at the beginning of each manvantara from the neuter Brahman, and into which these various Brahmas are ingathered again when the cosmic cycle reaches its close and pralaya ensues.

Philosophically, as the supreme cosmic principle of any universe, Brahman is enclosed within its veil or sakti, called pradhana; just as Brahma is similarly infolded within its inseparable sakti called prakriti, and on a still vaster plane mulaprakriti enfolds parabrahman. We have thus: parabrahman-mulaprakriti, Brahman-pradhana, and Brahma- or Purusha-prakriti.

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

Brahman (ब्रह्मन् in devanagari script) in the Vedantic (and subsequently Yogic) schools of Hinduism, is the signifying name given to the concept of the unchanging, infinite, immanent and transcendent reality that is the Divine Ground of all being in this universe. This Supreme Cosmic Spirit is regarded to be eternal, genderless, omnipotent, omniscient and yet indescribable. It can be at best described as infinite Truth, infinite Consciousness and infinite Bliss. It is regarded as the source and sum of the cosmo ...

Including:

• Brahman - Etymology
• Brahman - Semantics and pronunciation
• Brahman - Brahman and Atman
• Brahman - Enlightenment and Brahman
• Brahman - Advaita concept
• Brahman - Dvaita Vaishnava concept
• Brahman - External links
• Brahman - Notes

Read more here: » Brahman: Encyclopedia - Brahman

shruti: (Sanskrit) "That which is heard."

Hinduism's revealed scriptures, of supreme theological authority and spiritual value. They are timeless teachings transmitted to rishis, or seers, directly by God thousands of years ago. Shruti is thus said to be apaurusheya, "impersonal," or rather "suprahuman."

Shruti consists essentially of the Vedas and the Agamas, preserved initially through oral tradition and eventually written down in Sanskrit. Among the many sacred books of the Hindus, these two bodies of knowledge are held in the highest esteem. For countless centuries shruti has been the basis of philosophical discussion, study and commentary, and this attention has given rise to countless schools of thought. It is also the subject of deep study and meditation, to realize the wisdom of the ancients within oneself.

Most mantras are drawn from shruti, used for rites of worship, both public and domestic, as well as personal prayer and japa. It is a remarkable tribute to Hindu culture that so much of shruti was preserved for thousands of years without alteration by means of oral instruction from guru to shishya, generation after generation. In the Veda tradition this was accomplished by requiring the student to learn each verse in eleven different ways, including backwards. Traditionally shruti is not read, but chanted according to extremely precise rules of grammar, pitch, intonation and rhythm. This brings forth its greatest power. In the sacred language of shruti, word and meaning are so closely aligned that hearing these holy scriptures properly chanted is magical in its effect upon the soul of the listener.

See: Agamas, smriti, Vedas.

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

Parashakti: (Sanskrit) "Supreme power; primal energy."

God Siva's second perfection, which is impersonal, immanent, and with form - the all-pervasive, Pure Consciousness and Primal Substance of all that exists. There are many other descriptive names for Parashakti - Satchidananda ("existence-consciousness-bliss"), light, silence, divine mind, superconsciousness and more. Parashakti can be experienced by the diligent yogi or meditator as a merging in, or identification with, the underlying oneness flowing through all form. The experience is called savikalpa samadhi.

See: raja yoga, Shakti, Satchidananda, tattva.

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

The !Xũ, or !Kung as it is also spelled in English, are a people living in the Kalahari Desert in Namibia. They speak the !Kung language, generally classified as part of the Khoisan language family. !Kung people - Mythology. The !Xũ people of southern Africa were both animistic and animatistic; they believed in both personifications and impersonal forces. They believed in a god named Prishiboro, whose wife was an elephant. His older brother tricked him into killing her and, later, into ...

Including:

• !Kung people - Mythology

Read more here: » !Kung people: Encyclopedia - !Kung people

Parabrahm (Sanskrit). "Beyond Brahma", literally. The Supreme Infinite Brahma, "Absolute" - the attributeless, the secondless reality. The impersonal and nameless universal Principle.

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

Max Weber has probably been one of the most influential users of the word in its social science sense. He is well-known for his study of bureaucratization of society; many aspects of modern public administration go back to him; a classic, hierarchically organized civil service of the continental type is—if basically mistakenly—called "Weberian civil service". However, contrary to popular belief, "bureaucracy" was an English word before Weber; the Oxford English Dictionary cites usage in several different years between 1818 ...

See also:

Bureaucracy, Bureaucracy - Origin of the concept, Bureaucracy - Karl Marx and bureaucracy, Bureaucracy - Max Weber on bureaucracy, Bureaucracy - Criticism

Read more here: » Bureaucracy: Encyclopedia II - Bureaucracy - Max Weber on bureaucracy

Triratna, or Ratnatraya (Sanskrit) The Three Jewels, the technical term for the well-known formula "Buddha, Dharma and Sangha" (or Samgha), the two latter terms meaning, in modern interpretation, "religious law" (Dharma), and the "priesthood" (Sangha).

Esoteric Philosophy, however, would regard this as a very loose rendering. The words "Buddha, Dharma and Sangha", ought to be pronounced as in the days of Gautama, the Lord Buddha, namely "Bodhi, Dharma and Sangha and interpreted to mean "Wisdom, its laws and priests ", the latter in the sense of " spiritual exponents ", or adepts. Buddha, however, being regarded as personified " Bodhi" on earth, a true avatar of Adi-Buddha, Dharma gradually came to be regarded as his own particular law, and Sangha as his own special priesthood. Nevertheless, it is the profane of the later (now modern) teachings who have shown a greater degree of natural intuition than the actual interpreters of Dharma, the Buddhist priests.

The people see the Triratna in the three statues of Amitabha, Avalokiteshvara and Maitreya Buddha; i.e., in Boundless Light" or Universal Wisdom, an impersonal principle which is the correct meaning of Adi-Buddha; in the "Supreme Lord" of the Bodhisattvas, or Avalokiteshvara; and in Maitreya Buddha, the symbol of the terrestrial and human Buddha, the "Manushi Buddha ". Thus, even though the uninitiated do call these three statues "the Buddhas of the Past, the Present and the Future ", still every follower of true philosophical Buddhism - called "atheistical" by Mr. Eitel -  would explain the term Triratna correctly. The philosopher of the Yogacharya School would say - as well he could - "Dharma is not a person but an unconditioned and underived entity, combining in itself the spiritual and material principles of the universe, whilst from Dharma proceeded, by emanation, Buddha [ Bodhi rather], as the creative energy which produced, in conjunction with Dharma, the third factor in the trinity, viz., ‘Samgha’, which is the comprehensive sum total of all real life." Samgha, then, is not and cannot be that which it is now understood to be, namely, the actual " priesthood"; for the latter is not the sum total of all real life, but only of religious life.

The real primitive significance of the word Samgha or "Sangha" applies to the Arhats or Bhikshus, or the "initiates", alone, that is to say to the real exponents of Dharma - the divine law and wisdom, coming to them as a reflex light from the one "boundless light ". Such is its philosophical meaning. And yet, far from satisfying the scholars of the Western races, this seems only to irritate them; for E. J. Eitel, of Hongkong, remarks, as to the above: " Thus the dogma of a Triratna, originating from three primitive articles of faith, and at one time culminating in the conception of three persons, a trinity in unity, has degenerated into a metaphysical theory of the evolution of three abstract principles "! And if one of the ablest European scholars will sacrifice every philosophical ideal to gross anthropomorphism, then what can Buddhism with its subtle metaphysics expect at the hands of ignorant missionaries?

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

Lipika (Sanskrit) (from the verbal root lip to write)

A scribe; divine beings connected with karma, recorders who impress on the astral light a record of every act and thought, great or small, in the phenomenal universe. The lipika are active cosmic karmic intelligences, the highest class of architects, which lay down from manvantara to manvantara the tracks of karmic evolution to be followed by all evolving entities within the manvantara about to begin; and these tracks are rigidly begun, and their direction controlled, by the endpoint of the paths of karmic achievement in the preceding manvantara.

They "project into objectivity from the passive Universal Mind the ideal plan of the universe, upon which the 'Builders' reconstruct the Kosmos after every Pralaya, . . . it is they who are the direct amanuenses of the Eternal Ideation -- or, as called by Plato, the 'Divine Thought' " (SD 1:104). The lipika thus are in every sense the agents of karmic destiny, for they are both the vehicles of divine ideation in their work, and yet the expressions of karmic law arising in the past and projected on the background of the future. Their intelligence and vitality permeate their particular universe and all the beings in it, so that the lipikas are stamped with whatever takes place.

The lipikas are among the very highest classes of dhyani-chohans or cosmic spirits in the universe; as entities, they may be thought of as acting from the highest plane of our chain of globes. In a sense they connect, karmically, the planes of pure spirit with those of matter, the cosmically vast with the manifested. These recorders of and in the karmic ledger of the solar system mark the distinctive barrier between the personal ego and the impersonal self, which latter is the noumenon and parent-source of the former. Hence the allegory that they circumscribe the manifested world of matter within the Ring-pass-not -- a mystical way of saying that they karmically circumscribe the limits of manifestation of the worlds of matter within the limits of karmic achievement for the evolving beings, and these limits form the Ring-pass-not.

Because of their lofty position, they are identified with the universal intelligence, as its immediate vehicles or channels. Thus they are not only the channels but the imbodiments of karma, and therefore not only the interpreters or agents of karma, but the recorders or scribes upwards into cosmic ideation of whatever takes place on lower planes. Their function is thus dual: imbodiments, channels, or interpreters of karma to be worked out in the universe in which the lipikas function, and thus agents of cosmic ideation; and second, as the scribes or recorders of the innumerably multitudinous karmic records of the beings below themselves.

The lipikas correspond to the Egyptian forty Assessors of Amenti, to the four Recording Angels of the Qabbalah, the Hindu four Maharajas and chitra-gupta, the Christian seven Angels of the Presence, and to the Book of Life of Revelations. They are directly connected with karma, with the Day of Judgment, or the Day-Be-With-Us, when everything becomes one, all individualities becoming one, yet each knowing itself.

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

karma: (Sanskrit) "Action, deed."

One of the most important principles in Hindu thought, karma refers to

�      any act or deed;

�      the principle of cause and effect;

�      a consequence or "fruit of action" (karmaphala) or "after effect" (uttaraphala), which sooner or later returns upon the doer. What we sow, we shall reap in this or future lives. Selfish, hateful acts (papakarma or kukarma) will bring suffering. Benevolent actions (punyakarma or sukarma) will bring loving reactions.

Karma is a neutral, self-perpetuating law of the inner cosmos, much as gravity is an impersonal law of the outer cosmos. In fact, it has been said that gravity is a small, external expression of the greater law of karma. The impelling, unseen power of one's past actions is called adrishta.

The law of karma acts impersonally, yet we may meaningfully interpret its results as either positive (punya) or negative (papa)- terms describing actions leading the soul either toward or away from the spiritual goal. Karma is further graded as: white (shukla), black (krishna), mixed (shukla-krishna) or neither white nor black (ashukla-akrishna). The latter term describes the karma of the jnani, who, as Rishi Patanjali says, is established in kaivalya, freedom from prakriti through realization of the Self. Similarly, one's karma must be in a condition of ashukla-akrishna, quiescent balance, in order for liberation to be attained. This equivalence of karma is called karmasamya, and is a factor that brings malaparipaka, or maturity of anava mala. It is this state of resolution in preparation for samadhi at death that all Hindus seek through making amends and settling differences.

Karma is threefold: sanchita, prarabdha and kriyamana.

-       sanchita karma: "Accumulated actions." The sum of all karmas of this life and past lives.

-       prarabdha karma: "Actions begun; set in motion." That portion of sanchita karma that is bearing fruit and shaping the events and conditions of the current life, including the nature of one's bodies, personal tendencies and associations.

-       - kriyamana karma: "Being made." The karma being created and added to sanchita in this life by one's thoughts, words and actions, or in the inner worlds between lives. Kriyamana karma is also called agami, "coming, arriving," and vartamana, "living, set in motion." While some kriyamana karmas bear fruit in the current life, others are stored for future births.

-        

Each of these types can be divided into two categories: arabdha (literally, "begun, undertaken;" karma that is "sprouting"), and anarabdha ("not commenced; dormant"), or "seed karma."

In a famed analogy, karma is compared to rice in its various stages. Sanchita karma, the residue of one's total accumulated actions, is likened to rice that has been harvested and stored in a granary. From the stored rice, a small portion has been removed, husked and readied for cooking and eating. This is prarabdha karma, past actions that are shaping the events of the present. Meanwhile, new rice, mainly from the most recent harvest of prarabdha karma, is being planted in the field that will yield a future crop and be added to the store of rice. This is kriyamana karma, the consequences of current actions. In Saivism, karma is one of three principal bonds of the soul, along with anava and maya. Karma is the driving force that brings the soul back again and again into human birth in the evolutionary cycle of transmigration called samsara. When all earthly karmas are resolved and the Self has been realized, the soul is liberated from rebirth. This is the goal of all Hindus.

For each of the three kinds of karma there is a different method of resolution. Nonattachment to the fruits of action, along with daily rites of worship and strict adherence to the codes of dharma, stops the accumulation of kriyamana. Prarabdha karma is resolved only through being experienced and lived through. Sanchita karma, normally inaccessible, is burned away only through the grace and diksha of the satguru, who prescribes sadhana and tapas for the benefit of the shishya. Through the sustained kundalini heat of this extreme penance, the seeds of unsprouted karmas are fried, and therefore will never sprout in this or future lives.

See: diksha, grace.

Like the four-fold edict of dharma, the three-fold edict of karma has both individual and impersonal dimensions. Personal karma is thus influenced by broader contexts, sometimes known as family karma, community karma, national karma, global karma and universal karma.

See: karma, anava, fate, maya, moksha, papa, pasha, punya, sin, soul, karma yoga.

karmasamya: (Sanskrit) "Balance or equipoise of karma."

See: karma.

karmashaya: (Sanskrit) "Holder of karma." Describes the body of the soul,

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

Phallic, Phallicism, Phallus [from Greek phallos penis]

The phallus occurs frequently in Greek mythologic and mystical representation: it is carried by Pan; borne in Bacchic processions; carved on the pedestals of the Hermae in the streets of Athens. There is no reason, apart from appropriateness, for preferring or rejecting one part of the body rather than another as a symbol, so that the phallus of Pan may be quite on a par with the wings on the feet of Hermes.

But the symbol has gone through stages of degradation, from being an emblem of spiritual generation to one of mere physical procreation, when physical procreation itself, once thought of in purity and with reverence, acquired associations of profligacy, sin, and shame. The words are chiefly used in The Secret Doctrine in reference to the degeneration of ancient doctrine and ritual from their originally exalted form into a materialized form, whether in Hebraic systems, Dionysion or Bacchic rites, Hindu ceremonial, etc.

All archaic and ancient mankind was strongly addicted to expressing spiritual and abstract cosmic verities under the forms of things which were concrete and visible. Thus not only has the sun at various times been an emblem of the light of the cosmic spirit or Logos, shining throughout the entire time period of the universe; but the moon has always been the symbol of the lower mind, the brain-mind reflecting the light of the spirit, just as the moon reflects the light of the sun.

In this impersonal and abstract manner of representation did the ancients symbolize the formative, creative, or procreative forces or energies of nature under appropriate emblems drawn from the animal kingdom, and most commonly from man himself. Thus it was that the phallus in Classical antiquity stood as the emblem of the abstract creative forces of the universe, as well as the solar system, and even of earth; precisely as the linga in India has always expressed the identic cycle of thought.

Likewise the female organ has frequently been used to express the generative and maternally productive powers of nature. Modern European sophistication unwillingly recognizes this truth, and insists in giving to these symbols the most offensive of constructions. Yet even Western religious iconology has followed the same line of thought, and whether we refer to the lamb, or to the serpent or dove, we ascertain exactly the same thing.

(See also: Phallic, Phallicism, Phallus , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Karma - Hinduism. Main article: Karma in Hinduism Karma in Hinduism differs from karma in Buddhism and Jainism, and involves the role of God. Within Hinduism, Karma appears to function primarily as a means to explain the Problem of evil. One of the first and most dramatic illustrations of Karma can be found in the great Hindu epic, the Mahabharata. The original Hindu concept of karma was later enhanced by several other mov ...

See also:

Karma, Karma - Karma in the Dharma-based religions, Karma - Hinduism, Karma - Buddhism, Karma - Analogs of Karma - God the judge, Karma - Western interpretation, Karma - New Age and Theosophy, Karma - Psychology

Read more here: » Karma: Encyclopedia II - Karma - Karma in the Dharma-based religions

A Theosophical definition of Psychic Powers :

Psychic Powers

The lowest powers of the intermediate or soul-nature in the human being, and we are exercising and using them all the time  - yes, and we cannot even control them properly! Men's emotional thoughts are vagrant, wandering, uncertain, lacking precision, without positive direction, and feebly governed.

The average man cannot even keep his emotions and thoughts in the grip of his self-conscious will. His weakest passions lead him astray. It is this part of his nature whence flow his "psychic powers." It is man's work to transmute them and to turn them to employment which is good and useful and holy. Indeed, the average man cannot control the ordinary psycho-astral-physical powers that he commonly uses; and when, forsooth, people talk about cultivating occult powers, by which they mean merely psychic powers, it simply shows that through ignorance they know not to what they refer. Their minds are clouded as regards the actual facts.

Those who talk so glibly of cultivating occult powers are just the people who cannot be trusted as real guides, for before they themselves can crawl in these mysterious regions of life, they seem to desire to teach other people how to run and to leap. What most people really mean, apparently, when they speak of cultivating occult powers is "I want to get power over other people." Such individuals are totally unfit to wield occult powers of any kind, for the motive is in most cases purely selfish, and their minds are beclouded and darkened with ignorance.

The so-called psychic powers have the same relation to genuine spiritual powers that baby-talk has to the discourse of a wise philosopher. Before occult powers of any kind can be cultivated safely, man must learn the first lesson of the mystic knowledge, which is to control himself; and all powers that later he gains must be laid on the altar of impersonal service  - on the altar of service to mankind.

Psychic powers will come to men as a natural development of their inner faculties, as evolution performs its wonderful work in future ages. New senses, and new organs corresponding to these new senses, both interior and exterior, will come into active functioning in the distant future. But it is perilous both to sanity and to health to attempt to force the development of these prematurely, and unless the training and discipline be done under the watchful and compassionate eye of a genuine occult teacher who knows what he is about.

The world even today contains hundreds of thousands of "sensitives" who are the first feeble forerunners of what future evolution will make common in the human race; but these sensitives are usually in a very unfortunate and trying situation, for they themselves misunderstand what is in them, and they are misunderstood by their fellows. (See also Occultism)

See also: Psychic Powers , Mysticism, Body Mind and Soul

Timeline of Chinese history Dynasties in Chinese history Military history of China The Zhou Dynasty (周朝; Wade-Giles: Chou Dynasty (also Chow or Jou)) (1122 BC to 256 BC) followed the Shang (Yin) Dynasty and preceded the Qin Dynasty in China. The Zhou dynasty lasted longer than any other in Chinese history, and the use of iron was introduced to China during this time. Zhou Dynasty - Mandate of Heave ...

Including:

• Zhou Dynasty - Mandate of Heaven
• Zhou Dynasty - Fengjian
• Zhou Dynasty - Western and Eastern Zhou
• Zhou Dynasty - Decline
• Zhou Dynasty - Agriculture
• Zhou Dynasty - Zhou dynasty kings
• Zhou Dynasty - External link

Read more here: » Zhou Dynasty: Encyclopedia - Zhou Dynasty