Perception Dictionary

A dictionary of Parapsychology. Please note that words in grey are hyperlinked to a corresponding archive with articles related to that particular topic.

Cosmic Consciousness - N

A spiritual and mystical perception that all in the universe is "one." To attain cosmic con-sciousness is to see the universe as God and God as the universe.

(See also: Cosmic Consciousness , New Age, Body mind and Soul)

cognition

The process of knowing; perceiving, assimilation of knowledge gained through sensory perception, ESP, intuition or psychic perception

(See also: Cognition , Body Mind and Soul)

Father

Fathers are interesting dream figures. They may be presented in numerous ways and can create many feelings through their presence. Psychological research has shown that your perception of your father has the most impact on your perception of any higher beings that you may believe in.

As a result, dreams about fathers are often dreams about power, presence and love. Power is often the first experience we have of our father ? he knows all and sees all. Discipline is a by-product of this. Fathers may often be present in your life in unusual or sporadic ways depending on your family. Such dreams may create the feeling that perhaps all is not settled in the world.

 The appearance of your father may indicate warmth, strength or the lack of these things in their relation to other aspects of the dream. Also, the appearance of your father if he is deceased probably has to do with unresolved issues (these usually can be deciphered based on the other aspects of the dream).

The most important things to note in dreams that feature your father are: the circumstances surrounding his appearance, others in the scene, your normal relationship with him and any peculiar aspects to his presence.

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

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

HEART

The heart was the center of instinct and the precious kernel of immortality and it was this which was weighed in the balance against the feather of truth, known as Maat. For the Ancient Egyptians the purpose of life was the perception of Truth which could only be gained by the cultivation of discernment and the guiding of the instincts. This was the whole meaning of initiation. Everything served that end. So the heart of enlightenment was the cultivation of discernment. To fail to develop this power of perception was the greatest sin and carried the automatic penalty of that heart's immediate and total annihilation. (Adapted from R. G. Torrens's The Golden Dawn, The Inner Teachings.

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

Examination Process

To confirm, evaluate and treat a disease, physicians need to perform clinical examinations of patients – wherein textual knowledge (aptopadesa), direct perception (pratyaksha) and inference (anumana) are all very important components. The examination of patients can be carried out in the following manners:

Three (Tri) fold (Bidha) Examination (Pariksha)

Covers a general examination of the patient.

Involves:

1      Visual observation (Darshan)

2      Tactile perception (Sparsha)

3      Questioning (Prashna)

(See also: Three Fold Examination Process , Ayurveda, Ayurvedic Dictionary, Alternative Health, Body Mind and Soul)

Science [from Latin scientia from scire to know]

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

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

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

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

(See also: Science , Mysticism, Mysticism Dictionary)

Light Light ranges from the arcana of cosmic being to the physical light that turns the vanes of some scientific mill.

As the opposite of darkness, evil, ignorance, sleep, and death, it signifies wisdom, goodness, and life. In one sense it is a permutation of mulaprakriti, and as such is that root-substance which can never become objective to mortals in this race or round. It is objective only in relation to that Darkness which is absolute Light. Otherwise it includes both spirit and matter.

Three kinds are enumerated: the abstract and absolute, which is darkness; the light of the unmanifest-manifest or Second Logos; and the latter reflected in the dhyani-chohans, minor logoi, and thence shed upon the lower and more objective planes. In a high aspect, it is daiviprakriti or the light of the Logos, the synthesis of the seven cosmic forces; descending through the planes of manifestation, it condenses into forms; physical matter itself is a condensation of light. Through light everything is thus brought into being. Being a root of mental self, it also therefore is the root of physical self (SD 1:430).

Light does not necessarily imply heat, as heat is one of the effects produced by the action of light on matter. The term cool radiance has its physical application in the light of phosphorescence. Light becomes relative on manifested planes, its correlative being darkness, which to other beings may be light, while our light may be their darkness. Again, what is light to beings on a higher plane of perception, may be darkness to us, because it does not impress our senses.

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

The Trigunas

Just as the doshas are the essential components of the body, the three gunas - Satwa, Rajas and Tamas - are the three essential components or energies of the mind. Ayurveda provides a distinct description of people on the basis of their Manasa (psychological) Prakriti (constitution). Genetically determined, these psychological characteristics are dependent on the relative dominance of the three gunas.

While all individuals have mixed amounts of the three, the predominant guna determines an individual's mansa prakriti. In equilibrium, the three gunas preserve the mind (and indirectly the body), maintaining it in a healthy state. Any disturbance in this equilibrium results in various types of mental disorders.

Satwa, characterised by lightness, consciousness, pleasure and clarity, is pure, free from disease and cannot be disturbed in any way. It activates the senses and is responsible for the perception of knowledge. Rajas, the most active of the gunas, has motion and stimulation as its characteristics. All desires, wishes, ambitions and fickle-mindedness are a result of the same. While Tamas is characterised by heaviness and resistance. It produces disturbances in the process of perception and activities of the mind. Delusion, false knowledge, laziness, apathy, sleep and drowsiness are due to it.

Rajas and Tamas, as with the doshas, can be unbalanced by stress and negative desires as kama (lust), irshya (malice), moha (delusion and halucination), lobha (greed), chinta (anxiety), bhaya (fear) and krodha (anger). Each of these three properties is also comprised of sub-types and the particular sub-type to which one belongs to determine the qualities of that individual.

Satwika individuals are usually noble and spiritual in character, their nature determined as much by body type as their star constellation, having an element of kapha in their constitution.

Pitta dominated Rajasikas, intellectually oriented but vulnerable to temptations, are very human in their character and approach to life.

A dominant Vata ensures that Tamasika individuals are the most down to earth, concerned about fundamental questions of practical existence, specially when confronted by more spiritual and less physical issues.

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

Avabodha (Sanskrit) (from ava down away + bodha awakening)

Consciously cognizant or aware of; hence discrimination or awakened perception.

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

Pratyaksha (Sanskrit). Spiritual perception by means of senses.

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

Nidana (Sanskrit) [from ni down, into + the verbal root da to bind]

That which binds, to earth or to existence, philosophically speaking. Originally meaning bond, rope, halter -- that which binds. From this arose the implication of binding cause, or bonds of causation, and hence in Buddhist philosophy it signifies cause of existence, the concatenation of cause and effect.

The twelve nidanas given as the chief causes are:

1)    jati (birth) according to one of the chatur-yoni, the four modes of entering incarnation, each mode placing the being in one of the six gatis;

2)    jara-marana (decrepitude) and death, following the maturity of the skandhas;

3)    bhava, which leads every sentient being to be born in this or another mode of existence in the trailokya and gatis;

4)    upadana, the creative cause of bhava which thus becomes the cause of jati, and this creative cause is the clinging to life;

5)    trishna (thirst for life, love, attachment);

6)    vedana (sensation) perception by the senses, the fifth skandha;

7)    sparsa (the sense of touch) contact of any kind, whether mental or physical;

8)    shadayatana (the organs of sensation) the inner or mental astral seats of the organs of sense;

9)    nama-rupa (name-form, personality, a form with a name to it) the symbol of the unreality of material phenomenal appearances;

10)  vijnana, the perfect knowledge of every perceptible thing and of all objects in their concatenation and unity;

11)  samskara, action on the plane of illusion; and

12) avidya (nescience, ignorance) lack of true perception.

Nidana is also a title of Brahma, considered as the first cause, being the kosmic living aggregate of vital bonds forming the universe into an organic whole; reproduced through its own internal energies from the preceding manvantara.

(See also: Nidana , Mysticism, Mysticism Dictionary)

Anubhava:

Anubhava: direct perception; personal  spiritual experience.

(See also: Anubhava , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

khandha (khandha): Heap; group; aggregate. Physical and mental components of the personality and of sensory experience in general.

The five bases of clinging (see upadana). See:

nama (mental phenomenon),

rupa (physical phenomenon),

vedana (feeling),

sanna (perception),

sankhara (mental fashionings), and

vinnana (consciousness).

 (See also: Khandha , Buddhism, Body Mind and Soul)

anubhava: (Sanskrit) "Perception, apprehension; experience." Personal experience; understanding; impressions on the mind not derived from memory.

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

Psychic

A general term describing a person with one or more paranormal abilities such as extrasensory perception, clairvoyance or telepathy.

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

Nose

A symbol with many possible meanings, depending on the perception of the dreamer.

1. If you dream of a well-shaped and well-defined nose, something that has been obscured will suddenly become clear to you—“as plain as the nose on your face.”

2. A long, thin, perhaps twitching nose is a warning that someone around you is “nosing” into your affairs—“sticking their nose where it doesn’t belong.”

3. A stuffed-up nose indicates obstacles and blockages, but blowing your nose signifies that obstacles will be overcome.

4. A nosebleed indicates financial trouble ahead, and also is a warning not to lend anyone any money right now—or they’ll “bleed you dry.”

5. Dreaming of a large or swollen nose, however, is a portent of prosperity.

Source: Astrocenter, http://astrocenter.astrology.msn.com/msn/DreamDictionary.aspx

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

A Yoga Dictionary from Abhyasa to Yukti.

From "Kundalini Yoga" by Sri Swami Sivananda

Role of Taste

It is as important to realise that every food's unique combination of attributes will influence its taste and the action it causes in the body. With every taste having a different action – as detailed below. Astanga Hrdayam clearly describes the characteristics of each of the six tastes and problems that might be experienced from its habitual over-consumption. Most foods being a combination of two or more of these tastes e.g. coffee is bitter and pungent.

Sour

Comprised of the elements earth & fire, it increases pitta and kapha and is good for heart and digestion. Stimulates agni, moves inactive Vata energy down the pelvic cavity, sets the teeth on edge and increases salivation. Excess use may cause looseness and flabbiness, loss of strength, giddiness, itching, irritation, a whitish yellow pallor, herpetiform lesions, swelling thirsts and fever, and diseases arising from excess pitta and kapha.

Sweet

Related to earth & water, it mitigates pitta and vata, producing greater strength in the tissues and of value to the aged, wounded, emaciated and children. Universally liked, it often adheres to the inside of the mouth, giving a feeling of pleasure, contentment and comfort. Good for the complexion, hair, senses and ojas, it also increases breast milk and helps unite broke parts like bones. By its virtue it prolongs life and helps life activities. In excess however it may cause diseases arising from fat and excess kapha e.g. obesity, dyspepsia, unconsciousness, diabetes, enlargement of neck glands or malignant tumors.

Salt

The water & fire in salty taste increases pitta and kapha. It clears obstruction of channels and pores and increases the digestive activity and salivation. Also responsible for lubrication and sweating, it penetrates the tissues. An excess of it may cause baldness and graying of the hair, wrinkles, thirst, skin diseases, blood disorders, herpetiform leisons and loss of body strength

Pungent

Fire & air in pungent increases vata and pitta and mitigates kapha. Increases hunger, is digestive, causes irritation, brings secretion from the eyes, nose & mouth, and gives a burning sensation to the mouth. Dilating the channels and breaking up the hard masses. But an excess use of it may cause thirst, depletion of reproductive tissue and strength, fainting, contracture, tremors, pain in the waist and back, and other disorders related to excess of pitta and kapha.

Bitter

Air & space being its elements, it mitigates pitta and kapha. Drying up moisture from fat, muscles, faeces and urine. It cleans the mouth and destroys the perception of taste. It is said to cure anorexia, worms, bacteria, parasites, thirst, skin diseases, loss of consciousness, fever, nausea, burning sensation. But in excess, it increases vata, causing diseases of vata origin and depletion of tissues.

Astringent

Air & earth increases vata and mitigates increased pitta and kapha. It cleans the blood and causes healing of ulcers. Like bitter, it too dries up moisture from fat. It absorbs water, causing constipation and hindering digestion of undigested food. Its excess use causes stasis of food without digestion, flatulance, pain in the cardiac region, emaciation, loss of virility, obstruction of channels and constipation.

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

Garden

Dreams about gardens may be metaphors for your perception of your life. Well-ordered or overrun, productive or dying on the vine, such dream images reflect how we feel about ourselves.

Often a garden makes up the setting for a dream in which other factors take precedence. However, the fact that your dream takes place in a garden is also significant in a minor sense.

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

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

Aparoksha (Sanskrit) Direct perception.

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