Svayambhu (Sanskrit) Also Swayambhuva. Self-generating, self-evolving; in Hindu metaphysics the cosmic primordial beginnings of the solar system from the womb on Aditi, or the spatial Deeps. Less accurately, the Self-existent, or Self-manifesting. A name applied to Brahma, issuing from the still more abstract essence of Brahman, equivalent to universal spirit, not the Boundless or infinitude, but the self-manifesting spiritual essence in the beginnings of its cosmic appearance, which lies at the root of any solar system.

"Each Cosmic Monad is 'Swayambhuva,' the self-born, which becomes the Centre of Force, from within which emerges a planetary chain (of which chains there are seven in our system), and whose radiations become again so many Manus Swayambhuva (a generic name, mysterious and meaning far more than appears), each of these becoming, as a Host, the Creator of his own Humanity" (SD 2:311). Thus svayambhu means the primordial or self-evolving monad of a celestial entity, whether solar system or an individual body such as a planetary chain.

Not to be confused with Svayambhuva, a name of the first manu.

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

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Saka (Sanskrit) Applied to intellect or cosmic wisdom in the Vishnu-Purana, mystically and philosophically identical with cosmic mahat.

Esoterically, the aggregate or synthesis of certain manifesting divine principles unfolding or emanating themselves through spirit into and throughout the web of Being. Hence saka is equivalent also to what the Chinese referred to as the Dragon of Wisdom -- the synthesis of all the manifesting deities in any cosmic unit -- and to the cosmic Logos.

(See also: Saka , Mysticism, Mysticism Dictionary)

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Spirit. The lack of any mutual agreement between writers in the use of this word has resulted in dire confusion.

It is commonly made synonymous with soul; and the lexicographers countenance the usage. In Theosophical teachings. the term "Spirit" is applied solely to that which belongs directly to Universal Consciousness, and which is its homogeneous and unadulterated emanation. Thus, the higher Mind in Man or his Ego (Manas) is, when linked indissolubly with Buddhi, a spirit; while the term "Soul", human or even animal (the lower Manas acting in animals as instinct), is applied only to Kama-Manas, and qualified as the living soul.

This is nephesh, in Hebrew, the "breath of life". Spirit is formless and immaterial, being, when individualised, of the highest spiritual substance - Suddasatwa, the divine essence, of which the body of the manifesting highest Dhyanis are formed. Therefore, the Theosophists reject the appellation " Spirits" for those phantoms which appear in the phenomenal manifestations of the Spiritualists, and call them "shells", and various other names. (See "Sukshma Sarira".)

Spirit, in short, is no entity in the sense of having form ; for, as Buddhist philosophy has it, where there is a form, there is a cause for pain and suffering. But each individual spirit - this individuality lasting only throughout the manvantaric life-cycle - may be described as a centre of consciousness, a self-sentient and self-conscious centre; a state, not a conditioned individual.

This is why there is such a wealth of words in Sanskrit to express the different States of Being, Beings and Entities, each appellation showing the philosophical difference, the plane to which such unit belongs, and the degree of its spirituality or materiality. Unfortunately these terms are almost untranslatable into our Western tongues.

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

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creative visualization: Subject of the bestseller of the same name, written by Shakti Gawain in 1978.

In creative visualization, one clearly imagines whatever one wants to manifest (see manifesting); then one gives the idea, image, or feeling positive energy, by focusing on it regularly, until it becomes reality. Creative visualization's theory posits a spiritual source: a supply of infinite energy, love, and wisdom discoverable in the inner beings of humans.

Expressions for methods identical or similar to creative visualization include: active imagination, creative imaging, directed day-dream, directed waking dream, dynamic imaging, guided fantasy, guided imagery, guided visualization, imagery, imaginal medicine, imaging, initiated symbol projection, inner guide meditation, led meditation, magickal visualization, mental imagery, pathworking, Positive Imaging, positive thinking, positive visualization, visualization, visualization therapy, waking dream therapy, and willed imagination.

For example, willed imagination, also called creative visualization, is the magickal art of imagining the result one desires of one's magick (the word for Wiccan magic) in order to achieve that result.

(See also: Creative visualization , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

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OPHIDIAN CURRENT

The use of heterosexual energies to transmit magical changes internally and externally. Celestially indicated by the Ophiuchan link between Capricorn's climax and Scorpio's detumescence. The Yezidic power line, purged of Osirian (or Xtian) death. Grant says that the Elder Gods or Maatians when manifesting as the Forgotten Ones constitute the Ophidian Current. The Draconian and Typhonian currents are variations on the O.C., Od, or the Fire Serpent is a vehicle of it.

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

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Heat In science heat is a class of effects called thermal, and diagnosed as vibratory affections of the particles of bodies, produced by solar radiation, mechanical means, chemical action, or the flow of electric current. In seeking the unity which may reconcile these diversities, science has agreed to call heat a mode of motion or one of the forms of energy.

According to this theory, heat energy and mechanical energy are mutually convertible. Heat in the terms of modern physics cannot be described either as a fluid or as a mode of motion; but like all physical phenomena, whether we call them substantial or dynamic, it is a function of the activities of some substratum whose nature science is still striving to define.

Theosophically, heat is a manifestation of one of seven forces emanating from the fount of cosmic life and manifesting itself by various effects on various planes. It is a form of one of the seven primordial conscious forces emanating from anima mundi, one of the seven sons of fohat, or one of seven radicals -- one aspect of universal motion; in other words, the emanation from a living entity expressing itself on our plane as heat.

The forces of physics are manifestations of elementals, which themselves are manifestations of noumena on a still higher plane. Heat is both substantial and energic in character, and we may speak of it as being actually a fluidic emanation from living bodies; although it is equally possible to produce heat in so-called inanimate matter because of the stirring up of the same fluid in these bodies by means of intelligence acting to that end.

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There has been a lot of buzz lately in the mainstream Indigo circles about the "Crystal" children, a new 'ray' of manifestation engendered by the Indigo/Cobalt people. According to the popular literature, Crystals are extremely sensitive to the point of near-autism, and are extremely impressionable in many ways. In many ways, "Crystals" are more difficult to handle and understand than Indigos are/were.

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

Read more here: » Indigo Children: Crystal or Octarine?  

A Theosophical definition of Universe :

Universe

The theosophical philosophy divides the universe into two general functional portions  - one the consciousness side, the abode or dwelling place, and at the same time the aggregate, of all the self-conscious, thinking entities that the boundless universe contains; and the other, the material side of nature, which is their schoolhouse, their home, and their playground too. This so-called material side is a practically infinite aggregate of monads or consciousness-centers passing through that particular phase of their evolutionary journey.

This universe, therefore, is a vast aggregate of consciousnesscenters in both the two functional portions of it; and these consciousness-centers theosophists call monads. They are entities conscious in differing degrees, stretching along the boundless scale of the universal life; but in that particular phase which passes through what we humans call matter, those monads belonging to and forming that side of the universe, in the course of their long, long, evolutionary journey have not yet attained self-conscious powers or faculties. And furthermore, what we call matter, in its last analysis is actually an aggregate of these monads manifesting in their physical expressions as life-atoms.

The consciousness side of universal nature, which also consists of countless hosts of self-conscious entities, works in and through this other or material side; for these hosts of consciousnesses self-express themselves through this other or material function or side, through these other countless hosts of younger and inferior and embryo entities, which are the life-atoms  - embryo gods. The universe is therefore actually and literally imbodied consciousnesses.

See also: Universe , Mysticism, Body Mind and Soul

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Matter In the widest sense, the negative pole of the one universal life regarded as a duality. The manifested One, considered as a unit, is called the manifested Logos; and as a duad it becomes spirit-matter or life.

Matter is thus co-eternal with spirit, forming the vehicular or passive aspect of every plane. It is equivalent to prakriti (or sakti, maya, or pradhana), and just as there are seven, ten, or twelve prakritis, so there are seven, ten, or twelve matters: the root-essence of all the series is what the Hindus called mulaprakriti (root-nature). Equivalently, matter may also be defined as the illusory aggregate of veils surrounding the fundamental essence of the universe.

Matter in the scientific sense is a percept resulting from the interaction of our physical senses with the physical plane of prakriti. Formerly regarded as having an existence independently of the observer, its illusory nature is now better recognized.

 In attempting to conceive of matter in a general sense the mind must be relieved of familiar notions of physically extended space, of resistance, mass, bulk, etc. -- properties peculiar to the physical plane of consciousness, but which we are apt to transfer unwittingly to our notions of other kinds of matter. We may speak of mind-stuff as the scene of mental activity and the vehicle of thought-force; but we can hardly view this as a kind of rare gas. Grossness, inertness, and immobility are attributes of the physical plane, rather than of matter itself. Yet the word matter has come to be significant of grossness, animalism, and materialism, although it is but the shadow or veil of cosmic spirit, spirit concreted or manifesting under the multifarious forms of the planes of the universe.

(See also: Matter , Mysticism, Mysticism Dictionary)

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A Theosophical definition of Asvattha :

Asvattha

(Sanskrit) The mystical tree of knowledge, the mystical tree of kosmical life and being, represented as growing in a reversed position: the branches extending downwards and the roots upwards. The branches typify the visible kosmical universe, the roots the invisible world of spirit.

The universe among the ancients of many nations was portrayed or figurated under the symbol of a tree, of which the roots sprang from the divine heart of things, and the trunk and the branches and the branchlets and the leaves were the various planes and worlds and spheres of the kosmos. The fruit of this kosmic tree contained the seeds of future "trees," being the entities which had attained through evolution the end of their evolutionary journey, such as men and the gods  - themselves universes in the small, and destined in the future to become kosmic entities when the cycling wheel of time shall have turned through long aeons on its majestic round. In fact, every living thing, and so-called inanimate things also, are trees of life, with their roots above in the spiritual realms, with their trunks passing through the intermediate spheres, and their branches manifesting in the physical realms.

See also: Asvattha , Mysticism, Body Mind and Soul

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Adityas (Sanskrit) (belonging to, issuing from aditi unbounded expanse)

Son of Aditi, space; in the Vedas a name for the sun; also referred to variously as five, seven, eight, and twelve in number. The eighth aditya (Marttanda) was rejected by Aditi, leaving seven son-suns, each manifesting a particular solar energy (cf RV 10, 72, 8-9). " 'The Seven allow the mortals to see their dwellings, but show themselves only to the Arhats,' says an old proverb, 'their dwellings' standing here for planets" (SD 1:100).

The Brahmanas and Puranas generally reckon twelve adityas. In a preceding manvantara they were called tushitas, but when the end of the cycle was near they entered the "womb of Aditi, that we may be born in the next Manwantara; for, thereby, we shall again enjoy the rank of gods." Hence in the present seventh manvantara, they are known as adityas (VP 1:15). When the pralaya (dissolution) of the world comes, twelve suns will appear (MB 3:3, 26; Dict Hind 3). The twelve adityas are the twelve great gods of the Hindu pantheon; also, the twelve signs of the zodiac or twelve months of the year.

The adityas are the sustainers of the solar divine life which exists in all things, and in our present Vaivasvata manvantara they are the divine solar pitris (fathers) -- not the lower or lunar pitris -- which incarnated in early humanity. "The wise call our fathers Vasus; our paternal grandfathers Rudras, our paternal great grandfathers, Adityas . . . " (Manu 3:284).

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Spirit Cosmically, the homogeneous emanation from the universal cosmic monad; in man, the direct emanation of his spiritual monad, the immortal element in us which never was born and which retains through the mahamanvantara its own quality, essence, and characteristics. It sends its ray through the laya-centers of all the various sheaths of consciousness-substance, and is itself a ray of the all-spirit is used specifically for the union of the higher part of manas with atma-buddhi.

"The lack of any mutual agreement between writers in the use of this word has resulted in dire confusion. It is commonly made synonymous with soul; and the lexicographers countenance the usage. In Theosophical teachings the term 'Spirit' is applied solely to that which belongs directly to Universal Consciousness, and which is its homogeneous and unadulterated emanation. Thus, the higher Mind in Man or his Ego (Manas) is when linked indissolubly with Buddhi, a spirit; while the term 'Soul,' human or even animal (the lower Manas acting in animals as instinct), is applied only to Kama-Manas, and qualified as the living soul. This is nephesh, is Hebrew, the 'breath of life.' Spirit is formless and immaterial, being, when individualised, of the highest spiritual substance -- Suddasatwa [Suddha-sattva], the divine essence, of which the body of the manifesting highest Dhyanis are formed. Therefore, the Theosophists reject the appellation 'Spirits' for those phantoms which appear in the phenomenal manifestation of the Spiritualists, and call them 'shells,' and various other names. (See 'Suksham Sarira [sukshma-sarira].) Spirit, in short, is no entity in the sense of having form; for, as Buddhist philosophy has it, where there is a form, there is a cause for pain and suffering. But each individual spirit -- this individuality lasting only throughout the manvantaric life-cycle -- may be described as a centre of consciousness, a self-sentient and self-conscious centre; a state, not a conditioned individual. This is why there is such a wealth of words in Sanskrit to express the different States of Being, Beings and Entities, each appellation showing the philosophical difference, the plane to which such unit belongs, and the degree of its spirituality or materiality. Unfortunately these terms are almost untranslatable into our Western tongues" (TG 306-7).

When paired with matter, it denotes the active, positive, or energic side of dual manifestation; and saying that spirit and matter are one means they are one essentially, being different only as aspects of one fundamental unity. In many languages the same word means both spirit and breath or wind; spirit is related to air among the subtle cosmic elements (maha-tattvas or mahabhutas).

Spirit, considered as the cosmic Ens (being) or Brahman is not the cosmic primordial root, but its first manifestation, corresponding to the Greek First Logos -- either parabrahman-mulaprakriti, when applied to the galaxy; or Brahman-pradhana when applied to our solar system.

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

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Multi-dimentional healing (unseen healing): Field in which I.H. healers (Interdimentional Healers) are trained. These are empathic miracle healers who heal in and beyond the three-dimensional earth realm of reality.

Multi-dimentional healing is a form of vibrational medicine that includes distant healing (see absent healing), hands-on healing (see bodywork), manifestation (see manifesting), psychic healing, and a form or variation of angelic healing.

(See also: Multi-dimentional healing , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

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Fundamental Propositions In theosophy, the three fundamental religio-philosophic principles or propositions which Blavatsky states in the Proem to The Secret Doctrine are the foundation on which theosophy presents its modern philosophical teachings:

1)    "An Omnipresent, Eternal, Boundless, and Immutable Principle on which all speculation is impossible, since it transcends the power of human conception";

2)    "The Eternity of the Universe in toto as a boundless plane; periodically 'the playground of numberless Universes incessantly manifesting and disappearing'"; and

3)    "The fundamental identity of all Souls with the Universal Over-Soul, the latter being itself an aspect of the Unknown Root; and the obligatory pilgrimage for every Soul -- a spark of the former -- through the Cycle of Incarnation (or 'Necessity') in accordance with Cyclic and Karmic law, during the whole term" (SD 1:14-17). There are also three fundamental propositions in volume 2:

As regards the evolution of mankind, the Secret Doctrine postulates three new propositions, which stand in direct antagonism to modern science as well as to current religious dogmas: it teaches

(a)   the simultaneous evolution of seven human groups on seven different portions of our globe;

(b)  the birth of the astral, before the physical body: the former being a model for the latter; and

(c)   that man, in this Round, preceded every mammalian -- the anthropoids included -- in the animal kingdom. -- 2:1

(See also: Fundamental Propositions , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

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microcosm

Order of the individual. The little universe manifesting in and through the physical body of the human

(See also: Microcosm , Body Mind and Soul)

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Fourth Globe or Sphere The globe D of any planetary chain, especially of our earth-chain. The lowest of the chain, because it is by itself on the lowest of the series of cosmic planes in which a planetary chain is manifesting.

See also PLANETARY CHAIN

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Motion The essential characteristic of abstract motion, whether in space, time, or consciousness, commonly manifesting as change. Absolute abstract motion is one of two aspects under which is symbolized Be-ness, the other being abstract space, yet these are and must be one in essence; it is also called the Great Breath.

On the planes of manifestation, motion prevails as the positive pole, equivalent to jivatman, spirit, etc., according to which plane is meant. Consciousness and thought are manifestations of motion in the guise of active intelligence, and are necessarily connected with their appropriate forms of prakriti or mulaprakriti.

The beginning of differentiation is spoken of as the beginning of change. Life manifests as motion, and its passing from plane to plane produces what is called birth and death. Absolute motion and what humans call absolute rest -- really but another form of incessant motion -- converge into one. The tendency of cosmic motion is ever toward the spiral; in kinematics, simple harmonic motion generates ellipses, of which the straight line and the circle are limiting cases.

Nineteenth-century science postulated matter and motion as two bases on which to build, but the attempt to define the nature or cause of motion within the limits of the science thus set up was futile. Motion was defined as an effect of force, force being itself expressed in terms of motion. To reach the cause of physical motion we must go outside of physics and refer it to spirit or some ultraphysical agency.

(See also: Motion , Mysticism, Mysticism Dictionary)

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Panchakarma Bloodletting

Toxins absorbed into the bloodstream through the gastro-intestinal tract get circulated throughout the body, manifesting under the skin or in the joint-spaces making rooms for disease. Their elimination and purification of the blood then becomes necessary. Thus his therapy is very good in case of all imbalance of blood and pitta disorders as stubborn skin diseases, tumours, gout, excessive drowsiness, alopecia, hallucinations and enlarged liver & spleen.

A sharp scalpel is usually used to make superficial, parallel or vertical incisions with extreme care after a soothing and antiseptic paste has been applied to the location. The amount of blood let out should not be more than 350ml. At such times a needle should be used to puncture a vein. It is however not to be used for people suffering from general swelling of limbs, debility, severe anemia, piles, fever, thirst, alcoholism.

The real objective of Panchakarma is to eliminate the cause of disease, since in itself the absence of symptoms does not always indicate a complete cure. Symptoms can often be quickly eliminated. But cure usually takes more time. Since it is based on the individual constitution, it is obvious that in very chronic diseases there may be more sittings required to eliminate the toxins from the body.

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

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Abhimana (Sanskrit) (from abhi towards + the verbal root man to think)

Thinking towards oneself; pride, arrogance, hence delusion. Covetousness manifesting in acquisitiveness, bringing about longing for what is thought about, in its turn inducing conceit. In Sankhya philosophy, a high or egotistic conception of oneself (usually therefore erroneous). It springs into action in the human constitution when awakened by the propulsive or impulsive energy of kama. Ahamkara, the human ego-function, is the prime motivator of abhimana.

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Arian Heresy Originated by Arius (d. 336), a presbyter in Alexandria who did not confuse the cosmic Logos with its ray on earth, the Christ entity, whose human expression was called Jesus.

Arius could not accept a consubstantial trinity with the human Son as the first or second remove from its Father aspect -- he made a sharp distinction between the three Logoi and any human expression of such logoic triad manifesting on earth as an inspired man.

Arius in consequence taught that God was alone, unknowable, and separate from every created being; that the Son, or creative Logos was created by God, who through this Logos brought forth the world and all that is in it.

He held, therefore, that Christ was not God in the fullest sense and should be worshiped as a secondary deity, and that at the incarnation the Logos assumed a body but not a human soul. Arianism was condemned as heretical at the Councils of Nicaea (325) and Constantinople (381).

(See also: Arian Heresy , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

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formless: Philosophically, atattva, beyond the realm of form or substance.

Used in attempting to describe the wondersome, indescribable Absolute, which is "timeless, formless and spaceless." God Siva has form and is formless. He is the immanent Pure Consciousness or pure form. He is the Personal Lord manifesting as innumerable forms; and He is the impersonal, transcendent Absolute beyond all form. Thus we know Siva in three perfections, two of form and one formless. This use of the term formless does not mean amorphous, which implies a form that is vague or changing. Rather, it is the absence of substance, sometimes thought of as a void, an emptiness beyond existence from which comes the fullness of everything. In describing the Self as formless, the words timeless and spaceless are given also to fully indicate this totally transcendent noncondition.

See: atattva, Parasiva, Satchidananda, void.

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

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Adhidaiva, Adhidaivata (Sanskrit) (from adhi over, above, superior + deva god)

The original or primordial deity; also the divine agent manifesting through beings and objects. A generalizing term applicable to the divine part of any being; hence to adhyatman or primordial atman (cf BG 7:29-30; 8:3).

(See also: Adhidaiva, Adhidaivata , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

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