Cancer, Carcinoma A malignant opithelial tumor composed of a connective tissue-stroma surrounding groups or nests of multiplying epithelial cells. In general, carcinomas have capacity for unlimited growth, for invading adjacent tissues, and for producing similar typical growths in distant tissues in the same body or, as in experimental research, by grafts which take in another animal's body. These multiplying cells, drawing freely upon the nutritive materials of the living matter, pile up an unorganized, functionless, purposeless, uncontrolled local mass of its own cells running riot at the expense of the body.

The search for causes has held as suspect everything tangible in the human body and in the human milieu. Yet it is the different degree of development of the complex inner elements and urges of conscious quality which, giving personal play to the circulating life-forces, make the modern industrialized type just what it is as a human phenomenon of interacting spirit and matter. The searching analyses have yet to stress the reaction of modern people's combined mental, emotional, and ethical consciousness and vital forces upon the highly organized matter in their own bodies.

In each person the cosmic forces of vitality and intelligence manifest, perforce, according to individual karma. These combined factors are the noumena of all structural, chemical, functional, and biological phenomena. But these universal forces, in manifesting, are stepped down through the successive laya-centers of the inner person's spiritual, mental, emotional, and psychic nature. This series of conscious conditions provides and sets the stage, and directs the personal play of the manifesting impersonal forces. Every physical change as well as pathological phenomenon is "produced by certain conditions and changes in the tissues of the body which allow and force life to act in that body; . . . all this is due to those unseen creators and destroyers that are called in such a loose and general way, microbes" (SD 1:262).

During life the entire human constitution is suffused or permeated by the organic vital fluid of the reimbodying ego, which acts as a cohering factor for all the life-atoms of all the planes of the constitution to form an organic electrical field in which these life-atoms may inhere and work both collectively and individually, under the impulses and urges originating in the substance of the reimbodying ego. At times, the intense and unceasing vital activities of the life-atoms overcome the cohering, dominating influence of the organic psychoelectrical field. This is what brings about "many if perhaps not all of the various forms of disease of a lasting character. Cases of malignant disease are due to the same general cause but on account of specific and unusual circumstances are localized in some portion of the body where the power or control of the organic vitality becomes greatly weakened" (ET 813).

Lingering diseases are often preceded by a gradual withdrawal on inner lines of the higher parts of the human constitution which, being denied timely expression here, are drawn toward their native spiritual levels of existence. Thus the waning influence of the cohering, harmonizing, and balancing spiritual life-atoms and forces leaves the uncontrolled pranic forces to be expended upon the vital-astral-physical nature which manifests along the various materialistic mental, emotional, and sensuous levels and lines of life. An overdeveloped materialism is usurping the natural place and preventing the functional play of the duly awakening higher mind and spirit -- the essentials, at this stage, alike for our civilization's present safety and for its further progress.

This dangerous collective lack of balanced evolution is repeated in the play of the life-forces upon the cells of the cancerous individual. He is karmically responsible, as a self-conscious being with free will, for staging his own play of these impelling forces. His functionless cancer cell with its one primitive activity of self-division, localized out-of-time, is a biological throwback in type to the huge ethereal ovoid cell-forms of the first root-race. These primitive cells were then the normal encasement of the nascent, unself-conscious humans-to-be whose mode of reproduction was simple division. Now the normal body cell does not go off on its own, but adds its function to the complex organism in whose development it also has acquired its minor place to work and to evolve.

Nature, working always and everywhere to evolve suitable forms for the progressive imbodiments of the manifesting one life, leaves civilized man free to do his part by spiritually balancing his own human growth. Otherwise, he becomes an unnatural unit in the universal plan which makes ethics the natural cohering, harmonizing factor in the universe itself which actually is imbodied consciousness. Highly evolved culture without spiritual leaven is only sublimated selfishness.

Long-continued selfish emotions cause a distorted and inharmonious flow of the pranic currents of the body and they cause disease according to the type of the emotions. This concerns the majority today, for few have a working philosophy of life which can take things as they come. Aside from the frankly criminal and vicious types, the inner life of the many is self-centered and disturbed by the emotional play of worry, grief, disappointment, unhappiness, or a sense of futility or frustration -- for all of whom there seems to be no way of escape. Even the exceptional cases who have no articulate troubles, and who outwardly seem free from the prevailing restlessness, suffer from a muted unrest and an inward tension, a haunting feeling of self-reproach for somehow being unworthy of themselves, while a more satisfying reality of life is waiting to be attained. Evidently, the emotional effect of all these conditions -- to which the generally uncivilized are immune as yet -- react in disorder of the psychomagneto-electric forces flowing along the highly organized network of nerves. The retarded or short-circuited forces produce disease in one or another organ according to the type of the emotions. Back of all precancerous microscopical and chemical findings of changes in the blood, or in the polarity of the cells, or what not, are causative inharmonies or wrongs of the inner life.

No age or personal condition is wholly exempt from malignancy; and the karmic causes, in child or adult, may date back to a former life. Cancer, with its ability to grow in any living tissue, has been found in nearly all animals and in many plants, showing the closely knit natural relationships between all forms of life, each kingdom acting upon and reacting from harmonies or disturbances in other kingdoms. Experimental research has taken it over to the animal world countless times. Moreover, humanity's milieu is, in a real sense, an emanation of itself, because the vital human stream of incoming and outgoing material and of life-atoms on all planes is interchanged with and used by all other things and beings. Hence, humanity's unbalanced quality stamped upon this visible and invisible substance would predispose its impress to reappear, at times, in the physical forms of nature's less conscious entities.

(See also: Cancer, Carcinoma , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Bhakti-devi - the goddess of devotion. All potencies of the Lord have personified forms. In Madhurya-kadambini (1.3) Srila Visvanatha Cakravarti Thakura explains that bhakti is the svarupasakti of Bhagavan and that she is yadrccha, which means that bhakti has her own will. Being sva-prakasa, self-manifest, she is not dependent on any other agency in order to manifest in a person’s heart. In the Bhagavatam (1.2.6) it is said: yato bhaktir adhoksaje ahaituky apratihata - "that by which causeless and uninterrupted bhakti for Lord Adhoksaja arises.”

The word ahaituky in this sloka indicates that bhakti has no cause. The only cause of bhakti is bhakti herself. Srila Cakravartipada analyzes the meaning of this statement. He says that bhakti situated in the heart of a bhava-bhakta is the only cause for her manifesting in others. Since Krsna is under the control of His unalloyed bhaktas, He has invested such power in them. Therefore sadhana is not the true cause of bhakti’s appearance.

Bhakti-devi, being self-willed, manifests bhakti in the heart when she is pleased with the bhakta’s unalloyed service attitude. Ultimately this indicates that Bhakti-devi acts through the agency of Krsna’s bhaktas who are situated in the stage of bhava. When they see the sincerity of the sadhaka-bhakta, the bhakti which is one with the very nature of their hearts is transmitted into the hearts of the sadhakas. Other than this, there is no cause for bhakti’s appearance.

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

Vitality The jiva or life-force which manifests through the different principles of the human septenary being, as well as through the multiform hierarchies of nature. It animates the cosmic entity in which we live as vital monadic units and in man manifests as the pranas: "there is a regular circulation of the vital fluid throughout our [solar] system, of which the Sun is the heart -- the same as the circulation of the blood in the human body . . ." (SD 1:541).

The lowest principle of cosmic jiva is diffused through all nature and, among its innumerable activities on all the cosmic planes, on our plane produces all living beings and entities -- man, beast, plant, mineral, and the three kingdoms of the elemental world. "The animal tissues only absorb it according to their more or less morbid or healthy state," matter being the necessary vehicle for its manifestation on this plane (SD 1:537).

On cosmic planes of consciousness, the corresponding aspects of jiva are the vehicles of cosmic thought or ideation which manifest more or less consciously in entities, and automatically as the laws of nature. Likewise, in the human being the psychoelectric field of life-currents, vital fluids, or pranas provides the vehicles or avenues for transmitting his thought, feeling, emotion, and instincts. The tension of this life principle -- in one sense the liquor vitae of Paracelsus -- may be too high or too low, owing to the nervous changes in the matter it invests. Thus, an equilibrium of the vital currents of the body means a state of health, as disturbed or disordered conditions make for disease.

Vitality is not created by the nutrition and functional activities which afford conditions for its play in the body. Too much or too little of the lifestream may produce fatal convulsions or collapse, it being a neutral force with a potential action for both life and death -- for death is but a manifestation of life, and can as easily supervene from a vital excess which tears the body to pieces in time, as through a pranic defect therein. When its cohesive role is neutralized after death, it begins its dispersive "work on the atoms chemically" (SD 1:538).

The source of jiva manifesting as the human pranas is in the divine monad or atman, a reflection of the same fact on the cosmic scale where cosmic jiva originates in Brahman or paramatman.

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

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

(See also: Fourth Globe, Sphere , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

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)

Bhagavan:

God manifesting Himself as a person; the object of worship of the bhaktas. By worshipping God as a person, devotees are able to assume human-like relationships with God, for example: God as parent, devotee as child; God as Lord, devotee as servant. It is also much easier for many people to develop love toward God when He is regarded as a person. Such love is capable of triggering a spiritual awakening once it is a pure, selfless love.

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

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)

Trimurti (Sanskrit) [from tri three + murti imbodiment, form]

The Hindu triad, consisting of Brahma, the emanator or evolver; Vishnu, the sustainer or preserver; and Siva, the beneficent, the destroyer, and the regenerator. These three entities as individualized divinities form the apex or crown of the spirit of the solar system. In the human being, Brahma, Vishnu, and Siva represent the three divine-spiritual principles of the seven -- directly following forth from the highly recondite superspiritual triangle which, with the seven principles, make the full ten human principles.

In the world of matter, Brahma, Vishnu, and Siva are each personified by earth, water, and fire, i.e., each of these divinities combines in itself these three elements, one predominating when the divinity manifests one of its three fundamental gunas. "In Indian Puranas it is Vishnu, the first, and Brahma, the second logos, or the ideal and practical creators, who are respectively represented, one as manifesting the lotus, the other as issuing from it" (SD 1:381n). But Brahma, for instance, because of the significance of expansion inherent in the name, could equally well be looked upon as the source of Vishnu, manifesting as the cosmic waters or Second Logos. This perhaps is the reason why in this Trimurti, Brahma is called the emanator or evolver, and Vishnu the sustainer or preserver.

These three persons or aspects of the triad are really three sides of the same cosmic reality; and to gain an accurate understanding of their respective functions it should be born in mind that any one of the three may at any time, if the matter is considered from a different viewpoint, be said to contain the functioning elements of the other two in addition to its own. "Brahma, Vishnu, and Siva are a trinity in a unity, and, like the Christian trinity, they are mutually convertible. In the esoteric doctrine they are one and the same manifestation of him 'whose name is too sacred to be pronounced, and whose power is too majestic and infinite to be imagined' " (IU 2:277-8).

In the Vedas, where neither Brahma nor Siva is known under these names, the trinity usually consists of Agni (fire), Vayu (air), and Surya (sun), the originants of the terrestrial, atmospheric, and heavenly fire respectively. The Padma-Purana states that in the beginning the great Vishnu desiring to produce the whole world, became threefold, in himself the creator, preserver, and destroyer. In order to produce the world, the supreme spirit emanated from the right side of his body, himself, as Brahma; then, to preserve the universe, he produced from the left side of his body, Vishnu; and to destroy the world he produced from the middle of his body the eternal Siva.

The three persons of the Trimurti are the three qualificative gunas or attributes of the universe of differentiated spirit-matter, self-formative, self-preserving, and self-destroying for purposes of regeneration and perfectibility. Because Brahma is the considered the formative or emanative force, it is said to be personified imbodiment of rajas, the quality of activity, of desire for creation -- that desire owing to which the universe and everything in it is called forth into being. Vishnu because of its preservative and sustaining function is said to be the imbodied sattva, which characterizes the intermediate period between full growth and the beginning of decay; and Siva is said to be the imbodiment of tamas which, in one of its functions, is the attribute of stagnancy and final decay, and thus becomes the destroyer.

The Jewish Qabbalistic triad, Sephirah, Hokhmah, and Binah, is identical in certain philosophical respects with the Hindu Trimurti.

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

Tao (Chinese) The way, road, path; the Chinese treat of tao in two aspects: the tao of man (jen tao); and the tao of the universe -- which is again divided into two aspects, the tao of heaven (t'ien tao) and the tao of earth (t'i tao). There is no supreme god in this system of philosophy, no Demiurge or maker of the cosmos: the yearly renovation of nature is due to the spontaneity of tao. As explained in the I Ching, tao brings about the revolving mutations of the yin and yang: "there is in the system of mutations [of nature] the Most Ultimate which produced the two Regulating Powers [the yin and yang], which produce the four shapes [the seasons]" (Hi-tsze).

"Tao is the ultimate reality in which all attributes are united, it is heavy as a stone, light as a feather; it is the unity underlying plurality. It is that by losing of which men die; by getting of which men live. Whatever is done without it fails; whatever is done by means of it, succeeds. It has neither root nor stalk, leaf nor flower. Yet upon it depends the generation and the growth of the ten thousand things [the cosmos], each after its kind" (Kuan tzu, 49).

The Sanskrit svabhavat is an equivalent, also the deep akasic abysses of the highest reaches of the cosmic anima mundi, manifesting periodically.

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

A Theosophical definition of Evolution :

Evolution

As the word is used in theosophy it means the "unwrapping," "unfolding," "rolling out" of latent powers and faculties native to and inherent in the entity itself, its own essential characteristics, or more generally speaking, the powers and faculties of its own character: the Sanskrit word for this last conception is svabhava. Evolution, therefore, does not mean merely that brick is added to brick, or experience merely topped by another experience, or that variation is superadded on other variations  - not at all; for this would make of man and of other entities mere aggregates of incoherent and unwelded parts, without an essential unity or indeed any unifying principle.

In theosophy evolution means that man has in him (as indeed have all other evolving entities) everything that the cosmos has because he is an inseparable part of it. He is its child; one cannot separate man from the universe. Everything that is in the universe is in him, latent or active, and evolution is the bringing forth of what is within; and, furthermore, what we call the surrounding milieu, circumstances  - nature, to use the popular word  - is merely the field of action on and in which these inherent qualities function, upon which they act and from which they receive the corresponding reaction, which action and reaction invariably become a stimulus or spur to further manifestations of energy on the part of the evolving entity.

There are no limits in any direction where evolution can be said to begin, or where we can conceive of it as ending; for evolution in the theosophical conception is but the process followed by the centers of consciousness or monads as they pass from eternity to eternity, so to say, in a beginningless and endless course of unceasing growth.

Growth is the key to the real meaning of the theosophical teaching of evolution, for growth is but the expression in detail of the general process of the unfolding of faculty and organ, which the usual word evolution includes. The only difference between evolution and growth is that the former is a general term, and the latter is a specific and particular phase of this procedure of nature.

Evolution is one of the oldest concepts and teachings of the archaic wisdom, although in ancient days the concept was usually expressed by the word emanation. There is indeed a distinction, and an important one, to be drawn between these two words, but it is a distinction arising rather in viewpoint than in any actual fundamental difference. Emanation is a distinctly more accurate and descriptive word for theosophists to use than evolution is, but unfortunately emanation is so ill-understood in the Occident, that perforce the accepted term is used to describe the process of interior growth expanding into and manifesting itself in the varying phases of the developing entity.

Theosophists, therefore, are, strictly speaking, rather emanationists than evolutionists; and from this remark it becomes immediately obvious that the theosophist is not a Darwinist, although admitting that in certain secondary or tertiary senses and details there is a modicum of truth in Charles Darwin's theory adopted and adapted from the Frenchman Lamarck. The key to the meaning of evolution, therefore, in theosophy is the following: the core of every organic entity is a divine monad or spirit, expressing its faculties and powers through the ages in various vehicles which change by improving as the ages pass. These vehicles are not physical bodies alone, but also the interior sheaths of consciousness which together form man's entire constitution extending from the divine monad through the intermediate ranges of consciousness to the physical body. The evolving entity can become or show itself to be only what it already essentially is in itself  - therefore evolution is a bringing out or unfolding of what already preexists, active or latent, within. (See also Involution)

See also: Evolution , Mysticism, Body Mind and Soul

A Christian theological definition of Anthropomorphic according to CARM - The Christian Apologetics & Research Ministry:

"

Anthropomorphic

See also: Anthropomorphic , Christianity, Body Mind and Soul

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,)

Chutuktu, Hutukhtu (Mongolian) Also Khutukhtu, Houtouktou, etc. Saintly; same as the Tibetan tulku or chutuktu and the Chinese huo-fo (living buddha), rendered into Chinese by the ideographs tsai lai jen (the man who comes again, the one who returns), identic in meaning with the Buddhist tathagata.

A high initiate or adept; those individuals who are, or are supposed to be, incarnations of a bodhisattva or some lower buddha; although these so-called incarnations may be not actual reimbodiments in the strict sense, but rather what may be described as overshadowings by a buddhic or buddha-power.

The chutuktu is able, upon leaving his body at death, consciously to seek reimbodiment almost immediately in some child newly born, or at the moment of birth. Blavatsky states that it is commonly believed that there are "generally five manifesting and two secret Chutuktus among the high lamas" (TG 85).

(See also: Chutuktu, Hutukhtu , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Spirit-kings Incarnated devas or demigods become human, mentioned as a dynasty of the Lemuro-Atlanteans. These monads, manifesting as devas, assumed bodies to rule over the less evolved men of their own period; but because they descended into matter and therefore were manifesting as rupa beings, they had the possibility of falling into error or evil, as happened historically with more than one who took the left-hand path and corrupted their Atlantean subjects. The dynasty of the spirit-kings, like the general run of the Atlanteans, were divisible into those who followed the right-hand path, and those who followed the left-hand path. The former were called Sons of Light, and the latter Sons of the Shadow.

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

Sheath Used as a translation of the Sanskrit kosa in the Vedantic enumeration of the human principles or five sheaths of atman.

After atman (the essential self) comes anandamaya-kosa, corresponding to buddhi; vijnanamaya-kosa (buddhi-manas); manomaya-kosa (kama-manas); pranamaya-kosa (prana and linga-sarira); and annamaya-kosa (sthula-sarira).

This system expresses the idea that a human being is not a string or group of separate principles, but one self manifesting in and through a succession of veils or vehicles.

(See also: Sheath , Mysticism, Mysticism Dictionary)

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)

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.

(See also: Heart, Sacred , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

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

World Serpent or Snake Ideas connected with the world snake are not those associated with the legend of a hero slaying a serpent but with a more profound concept. In the Hindu system, there is Ananta-Sesha, the serpent of infinity; in the ancient Scandinavian cosmogony, the world serpent Nidhogg, is represented as encircling the globe with its tail in its mouth. The same representation is found in the Egyptian teachings:

"In the oldest Egyptian imagery, as in the cosmogonic allegories of Kneph, the mundane snake, when typifying matter, is usually represented as contained within a circle; he lies straight across its equator, thus indicating that the universe of astral light, out of which the physical world evolved, while bounding the latter, is itself bound by Emepht, or the Supreme First Cause. . . . When the serpent represents eternity and immortality, it encircles the world, biting its tail, and thus offering no solution of continuity. It then becomes the astral light" (IU 157).

Another interpretation of the snake in the circle is that "The active is attracted by the passive principle and the Great Nag [Ananta-Sesha], the serpent emblem of the eternity, attracts its tail to its mouth forming thereby a circle (cycles in the eternity) in that incessant pursuit of the negative by the positive" (ML 71).

A sublime conception has also its human analog: the world serpent as the cosmic naga or grand universal 'Adam Qadmom, the sublime cosmic initiate, the cosmic wisdom which lives from manifesting universe to manifesting universe as its Purusha or spirit. It is the source of cosmic laws, wisdom, and life which infill the universe of which each such world serpent is the divine originating cause. The same thought in its human application refers to the great adept or master of wisdom and love.

(See also: World Serpent, Snake , Mysticism, Mysticism Dictionary, Body mind and Soul)

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Alternative Health Dictionary

Below are the archives for the 4269 dictionary entries related to alternative health. The great advantage with this dictionary is that each word is linking to an archive with

1. explanations of the word from several sources<br>

2. articles related to the word, where the phrase is used in its natural context.<br>

Alternative Health, Alternative Health Dictionary

Alternative Health Dictionary - A, Alternative Health Dictionary - B

Alternative Health Dictionary - C, Alternative Health Dictionary - D

Alternative Health Dictionary - E, Alternative Health Dictionary - F

Alternative Health Dictionary - G, Alternative Health Dictionary - H

Alternative Health Dictionary - I, Alternative Health Dictionary - J

Alternative Health Dictionary - K, Alternative Health Dictionary - L

Alternative Health Dictionary - M, Alternative Health Dictionary - N

Alternative Health Dictionary - O. Alternative Health Dictionary - P

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Alternative Health Dictionary - S, Alternative Health Dictionary - T

Alternative Health Dictionary - U, Alternative Health Dictionary - V

Alternative Health Dictionary - W, Alternative Health Dictionary - X

Alternative Health Dictionary - Y, Alternative Health Dictionary - Z

Archives related to Alternative Health

Health Care, Womens Health, Mental Health, Health and Beauty, Health and Fitness, Sexual Health, Health Food, Woman Health, Man Health, Alternative Medicine, Health Medicine, Health Problems, Holistic Health, Holistic Health Care, Holistic Health Therapy, Holistic Medicine, Holistic Therapies, Natural Health, Spiritual Health, Mental Health, Spirituality and Health

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)