Personal Self Dictionary

A Theosophical definition of Self :

Self

Man is a sheaf or bundle of forces or energies and material elements combined; and the power controlling all and holding them together, making out of the composite aggregate a unity, is what theosophists call the Self  - not the mere ego, but the Self, a purely spiritual unit, in its essence divine, which is the same in every man and woman on earth, the same in every entity everywhere in all the boundless fields of limitless space, as we understand space. If one closely examine his own consciousness, he will very soon know that this is the pure consciousness expressed in the words, "I am"  - and this is the Self; whereas the ego is the cognition of the "I am I."

Consider the hierarchy of the human being growing from the Self as its seed  - ten stages: three on the arupa or immaterial plane; and seven (or perhaps better, six) on the planes of matter or manifestation. On each one of these seven planes (or six planes), the Self or paramatman develops a sheath or garment, the upper ones spun of spirit, or light if you will, and the lower ones spun of shadow or matter; and each such sheath or garment is a soul; and between the Self and a soul  - any soul  - is an ego.

See also: Self , Mysticism, Body Mind and Soul

People : Dream Interpretation Dictionary - People represent aspects of Self

People represent aspects of Self.

An aspect is a particular way of thinking and expressing. An easy way to recognize aspects of Self is to acknowledge the roles the thinker plays in life- the devoted spouse, loving parent, reliable employee, the good friend. Shakespeare said, "All the world's a stage, and we are merely the players." Aspects reflect characteristics of the dreamer- the comic, the shy one, the ambitious one, the generous one. Whatever quality the dreamer attaches to that person is the quality of Self being addressed in the dream message.

Source: The Dreamer's Dictionary

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

Self-Help for Stress and Pain (Self-Help Approach): Offshoot of applied kinesiology originated by Elizabeth and Hamilton Barhydt and described in their book of the same name, published in 1989.

(See also: Self-Help for Stress and Pain , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

prapatti: (Sanskrit) "Throwing oneself down."

Bhakti - total, unconditional submission to God, often coupled with the attitude of personal helplessness, self-effacement and resignation. A term especially used in Vaishnavism to name a concept extremely central to virtually all Hindu schools. In Saiva Siddhanta, bhakti is all important in the development of the soul and its release into spiritual maturity.

The doctrine is perhaps best expressed in the teachings of the four Samayacharya saints, who all shared a profound and mystical love of Siva marked by

1)    deep humility and self-effacement, admission of sin and weakness;

2)    total surrender in God as the only true refuge and

3)    a relationship of lover and beloved known as bridal mysticism, in which the devotee is the bride and Siva the bridegroom.

The practice of yoga, too, is an expression of love of God in Saiva Siddhanta, and it is only with God's grace that success is achieved. Rishi Tirumular states: "Unless your heart melts in the sweet ecstasy of love - my Lord, my treasure-trove, you can never possess" (Tirumantiram 272). It is in this concept of the need for self-effacement and total surrender, prapatti, that the members of all sects merge in oneness, at the fulfillment of their individual paths. Similarly, they all meet in unity at the beginning of the path with the worship of Lord Ganesha.

See: bhakti, grace, pada, surrender.

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

A Theosophical definition of Chela :

Chela

(Cela) An old Indian term. In archaic times more frequently spelled and pronounced cheta or cheda. The meaning is "servant," a personal disciple attached to the service of a teacher from whom he receives instruction. The idea is closely similar to the Anglo-Saxon term leorning-cneht, meaning "learning servant," a name given in Anglo-Saxon translations of the Christian New Testament to the disciples of Jesus, his "chelas." It is, therefore, a word used in old mystical scriptures for a disciple, a pupil, a learner or hearer. The relationship of teacher and disciple is infinitely more sacred even than that of parent and child; because, while the parents give the body to the incoming soul, the teacher brings forth that soul itself and teaches it to be and therefore to see, teaches it to know and to become what it is in its inmost being  - that is, a divine thing.

The chela life or chela path is a beautiful one, full of joy to its very end, but also it calls forth and needs everything noble and high in the learner or disciple; for the powers or faculties of the higher self must be brought into activity in order to attain and to hold those summits of intellectual and spiritual grandeur where the Masters themselves live. For that, masterhood, is the end of discipleship  - not, however, that this ideal should be set before us merely as an end to attain to as something of benefit for one's own self, because that very thought is a selfish one and therefore a stumbling in the path. It is for the individual's benefit, of course; yet the true idea is that everything and every faculty that is in the soul shall be brought out in the service of all humanity, for this is the royal road, the great royal thoroughfare, of self-conquest. The more mystical meanings attached to this term chela can be given only to those who have irrevocably pledged themselves to the esoteric life.

See also: Chela , Mysticism, Body Mind and Soul

Self-born Parentless, in Sanskrit aupapaduka or aja -- terms used of the head of a hierarchy, such as the Logos, corresponding to the Son, the second person of the Christian Trinity. From another aspect, it is the cosmic dragon in the highest of its septenary meanings.

All gods and beings born through and from will, whether of deity or adept, are said to be self-born, e.g., the pitris, who issued from Brahma's body of twilight; or Daksha, a self-born power who sprang from his father's body. Each cosmic monad is svayambhuva (the self-become or self-born) and in its turn becomes a center of force from within which emerges a planetary chain.

The first root-race is called self-born, for the individuals of this race were the astral shadows of their progenitors, and their method of reproduction was by fission. Seven self-born primordial gods emanated from the triadic One. The self-born were the primary creation of seven creations, otherwise emanations of self-born gods, or 'elohim, as the Hebrews call them.

Theosophic philosophy postulates four methods of reproduction (chatur-yoni) in the manifested realms which run from the divine through many intermediate degrees to the physical: 1) the highest or self-born (aupapaduka), such as the inner birth at will of gods and bodhisattvas; 2) birth from the seeds of life of various kinds on the different planes, whether they be monads or physical seminal germs; 3) egg-born (andaja), such as reptiles and birds; and finally 4) womb-born (yonija), such as man and other mammalia. These four modes of birth are not given here in the order of their importance or spirituality, for human beings, who are womb-born, at a later stage through initiation and inner development finally attain the aupapaduka birth again.

(See also: Self-born , Mysticism, Mysticism Dictionary)

Buddha Nature

The following terms refer to the same thing: Self-Nature, True Nature, Original Nature, Dharma Nature, True Mark, True Mind, True Emptiness, True Thusness, Dharma Body, Original Face, Emptiness, Prajna, Nirvana, etc.

According to the Mahayana view, (buddha-nature) is the true, immutable, and eternal nature of all beings. Since all beings possess buddha-nature, it is possible for them to attain enlightenment and become a buddha, regardless of what level of existence they occupy ...

The answer to the question whether buddha-nature is immanent in beings is an essential determining factor for the association of a given school with Theravada or Mahayana, the two great currents within Buddhism.

In Theravada this notion is unknown; here the potential to become a buddha is not ascribed to every being.

By contrast the Mahayana sees the attainment of buddhahood as the highest goal; it can be attained through the inherent buddha-nature of every being through appropriate spiritual practice. (The Shambhala Dictionary of Buddhism and Zen.)

See also "Dharma Nature."

 (See also: Buddha Nature , Buddhism, Body Mind and Soul)

self-assertive: Quality of one who makes himself, his ideas, opinions, etc., dominant. Demanding recognition.

(See also: Self-assertive , Hinduism, Body Mind and Soul)

Demons

Evil influences which hinder cultivation. These can take an infinite number of forms, including evil beings or hallucinations. Disease and death, as well as the three poisons of greed, anger and delusion are also equated to demons, as they disturb the mind.

The Nirvana Sutra lists four types of demon:

i)               greed, anger and delusion;

ii)             ii) the five skandas, or obstructions caused by physical and mental functions;

iii)            iii) death;

iv)            iv) the demon of the Sixth Heaven (Realm of Desire).

The Self-Nature has been described in Mahayana sutras as a house full of gold and jewelry. To preserve the riches, i.e., to keep the mind calm, empty and still, we should shut the doors to the three thieves of greed, anger and delusion.

Letting the mind wander opens the house to "demons," that is, hallucinations and harm. Thus, Zen practitioners are taught that, while in meditation, "Encountering demons, kill the demons, encountering Buddhas, kill the Buddhas." Both demons and Buddhas are mind-made, Mind-Only.

For a detailed discussion of demons, see Master Thich Thien Tam, Buddhism of Wisdom and' Faith, sect. 51.

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

Dream FAQ Dictionary: How can I tell actual paranormal experiences from self-delusion?

How can I tell actual paranormal experiences from self-delusion?

A. If you plan to prove actual paranormal experiences, most importantis that you are honest towards yourself. All efforts to match dreamsagainst real occurrences are moot if they are reported after the fact,since then it can't be proven any more that you actually dreamed this,and are vulnerable to the argument that the recall of the dream isjust a self-delusion. So the most important thing is to write down allof your dreams immediately. Make sure that no obvious external sourcesof information have had influence on your dreams (i.e. don't sleepwith the radio on if you want to match dreams against news items.)Don't interpret too much into your dreams in the moment you write themdown, log only what you really remember. When matching the dream logagainst other things use only the log, not anything you think youwould remember from that particular dream. Remember that recall of adream gets worse with the time, not better. If you want to documentshared dream experiences, all people involved should follow thesestrict standards. (Cf. question 7.3.) Refer to the sci.skeptic FAQ forobvious traps you should not get caught in.

Source: http://www.faqs.org/faqs/dreams-faq

(See also: Paranormal experiences , Dream Interpretation FAQ, Dream Interpretation, Dream Dictionary, Meaning of Dreams)

Self-existent (Atmabhu, Svayambhuva) Existing in and by itself alone; applied to any self-contained entity when considered apart from others. Applied by Western theologians to Deity as contrasted with his creatures, whose being sprang from him and is dependent on him. In addition to its use in defining the cosmic monad or unity, it is also used for subordinate monads considered in relation to the entities which spring from them; for example, the logos or head of a hierarchy is self-existent by contrast with its emanations. In the Qabbalah the Heavenly Man ('Adam Qadmon) is called the self-existent, and the same may be said of Brahman, or even of Brahma, in Hindu systems.

See SVAYAMBHUVA

(See also: Self-existent , Mysticism, Mysticism Dictionary)

Psychic Self-Defense: Program whose principle is that negative forces, negative influences, or negative thought-forms - a usually imperceptible form of subtle energy - often are the source of addictions, bad luck, depression, and other problems. It is a form of aura balancing.

(See also: Psychic Self-Defense , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

DELUSIONAL SELF

The ultimate confusion of psychedelic psychosis results in extreme terror because one becomes lost in an abyss of meaningful connections. The conscious mind spends most of its time keeping the contents of the chaotic cosmos from overwhelming it. In order to do this it creates a delusional self, an anchor of "pretended" reality with roots in the past and continuity through the present times. When the delusional self is dissolved by the mystical experience, or by physical shock (such as imminent death), the mind explodes into an uncontrollable paroxysm (or orgasm) of omniscience.

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

Self-healing: An approach to health, or process that typically involves using affirmations, prayer, and/or visualization techniques to tap one's innate healing potential or vital force. Its states that anyone who does not have congenital or hereditary defects, has not had exposure to damaging radiation, has not ingested alcohol or other drugs excessively, has a nourishing diet, and genuinely wants to enjoy good health, can do so because each of his or her basic systems is perfect.

(See also: Self-healing , Alternative Health, Body Mind and Soul)

Attic

Any part of a house usually represents a part of yourself (dreamer = house). The attic is the last thing built. Consider the details of the dream and try to figure out what your unconscious is trying to tell you. Some believe that the attic symbolizes the higher self, or best self (i.e. the self that is in contact with the eternal). Others think that the attic symbolizes the sum total of your life's work or it may predict how well you will do in old age. If the attic is full of "neat" stuff, it may imply that you are accomplishing wonderful things and are living up to your potential in this lifetime.

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

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

Atman:

Atman ("self"): the transcendental Self, or Spirit, which is eternal and superconscious; our true nature or identity; sometimes a distinction is made between the atman as the individual self and the parama-atman as the transcendental Self; see also purusha; cf. brahman

(See also: Atman ,Yoga, Yoga Dictionary)

A Theosophical definition of Nirvana :

Nirvana

(Sanskrit) This is a compound: nir, "out," and vana, the past participle passive of the root va, "to blow," literallly meaning "blown out." So badly has the significance of the ancient Indian thought (and even its language, the Sanskrit) been understood, that for many years erudite European scholars were discussing whether being "blown out" meant actual entitative annihilation or not. But the being blown out refers only to the lower principles in man.

Nirvana is a very different thing from the "heavens." Nirvana is a state of utter bliss and complete, untrammeled consciousness, a state of absorption in pure kosmic Being, and is the wondrous destiny of those who have reached superhuman knowledge and purity and spiritual illumination. It really is personal-individual absorption into or rather identification with the Self  - the highest SELF. It is also the state of the monadic entities in the period that intervenes between minor manvantaras or rounds of a planetary chain; and more fully so between each seven-round period or Day of Brahma, and the succeeding day or new kalpa of a planetary chain. At these last times, starting forth from the seventh sphere in the seventh round, the monadic entities will have progressed far beyond even the highest state of devachan. Too pure and too far advanced even for such a condition as the devachanic felicity, they go to their appropriate sphere and condition, which latter is the nirvana following the end of the seventh round.

Devachan and nirvana are not localities. They are states, states of the beings in those respective spiritual conditions. Devachan is the intermediate state; nirvana is the superspiritual state; and avichi, popularly called the lowest of the hells, is the nether pole of the spiritual condition. These three are states of beings having habitat in the lokas or talas, in the worlds of the kosmic egg.

So far as the individual human being is concerned, the nirvanic state or condition may be attained to by great spiritual seers and sages, such as Gautama the Buddha, and even by men less progressed than he; because in these cases of the attaining of the nirvana even during a man's life on earth, the meaning is that one so attaining has through evolution progressed so far along the path that all the lower personal part of him is become thoroughly impersonalized, the personal has put on the garment of impersonality, and such a man thereafter lives in the nirvanic condition of the spiritual monad.

As a concluding thought, it must be pointed out that nirvana, while the ultima thule of the perfection to be attained by any human being, nevertheless stands less high in the estimate of mystics than the condition of the bodhisattva. For the bodhisattva, although standing on the threshold of nirvana and seeing and understanding its ineffable glory and peace and rest, nevertheless retains his consciousness in the worlds of men, in order to consecrate his vast faculties and powers to the service of all that is. The buddhas in their higher parts enter the nirvana, in other words, assume the dharmakaya state or vesture, whereas the bodhisattva assumes the nirmanakaya vesture, thereafter to become an ever-active and compassionate and beneficent influence in the world. The buddha indeed may be said to act indirectly and by long distance control, thus indeed helping the world diffusively or by diffusion; but the bodhisattva acts directly and positively and with a directing will in works of compassion, both for the world and for individuals.

See also: Nirvana , Mysticism, Body Mind and Soul

God Realization: Direct and personal experience of the Divine within oneself.

It can refer to either

1)    savikalpa samadhi ("enstasy with form") in its various levels, from the experience of inner light to the realization of Satchidananda, the pure consciousness or primal substance flowing through all form, or

2)    nirvikalpa samadhi ("enstasy without form"), union with the transcendent Absolute, Parasiva, the Self God, beyond time, form and space. In Dancing with Siva, the expression God Realization is used to name both of the above samadhis, whereas Self Realization refers only to nirvikalpa samadhi.

See: raja yoga, samadhi, Self Realization.

(See also: God Realization , Hinduism, Body Mind and Soul)

Kashmir Saivism: (Sanskrit) In this mildly theistic and intensely monistic school founded by Vasugupta around 850, Siva is immanent and transcendent. Purification and yoga are strongly emphasized.

Kashmir Saivism provides an extremely rich and detailed understanding of the human psyche, and a clear and distinct path of kundalini-siddha yoga to the goal of Self Realization. The Kashmir Saivite is not so much concerned with worshiping a personal God as he is with attaining the transcendental state of Siva consciousness. Sadhana leads to the assimilation of the object (world) in the subject (I) until the Self (Siva) stands revealed as one with the universe. The goal- liberation- is sustained recognition (pratyabhijna) of one's true Self as nothing but Siva.

There are three upaya, or stages of attainment of God consciousness: anavopaya (yoga), shaktopaya (spiritual discrimination), shambhavopaya (attainment through the guru's instruction) and anupaya, or "no means" (spontaneous realization without effort). Kashmir Saivite literature is in three broad divisions: Agama Shastras, Spanda Shastras and Pratyabhijna Shastras. Today various organizations promulgate the esoteric teachings. While the number of Kashmir Saivite formal followers is uncertain, the school remains an important influence in India.

See: Saivism, upaya.

(See also: Kashmir Saivism , Hinduism, Body Mind and Soul)

Kum Nye (Kum Nye relaxation, Kum Nye relaxation system of self healing): Holistic mode of self-healing developed by Tarthang Tulku and based on Tibetan medicine and Buddhist mind-body disciplines. It involves breathing exercises, self-massage, slow movements, and visualization. Its theory posits energy centers (e.g., the head center and the heart center) and energy blockages (e.g., sexual blockages). Practicing Kum Nye vitalizes the senses and conduces to alertness and limberness.

(See also: Kum Nye , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

ALEXANDER TECHNIQUE

The Alexander Technique is movement education in which the student is taught to sit, stand, and move in ways that reduce physical stress on the body.

Alexander Technique teachers use gentle manual guidance and verbal cues to improve students’ posture and movement patterns. A lesson or group class typically involves basic movements such as sitting, standing, walking, bending, reaching, carrying, and lying down. It may also involve more specialized activities such as playing a musical instrument, working at a computer, etc. T

he teacher’s manual guidance stresses the adjustment of the head, neck, and torso relationship. In beginning lessons, the teacher closely monitors the student. Later, the student learns to monitor herself, ultimately learning a unique self-management process - an understanding of balance and dynamic postural control. F. M. Alexander, an Australian actor, developed the technique in the late 1800s as a result of attempting to solve his own physical problem of losing his voice on stage.

He discovered that misuse of the neuromuscular activity of the head, neck, and spine caused maladaptive functioning and that this movement could be corrected. As he began to teach his technique, he found that his students’ overall health improved and that the technique could be used to address a wide array of problems.

(See also: ALEXANDER TECHNIQUE , Alternative Health, Massage, Bodywork, Body Mind and Soul)

Antahkarana (Sanskrit) (from antar interior, within + karana sense organ)

Interior organ or instrument; defined variously as the seat of thought and feeling, the thinking faculty, the heart, mind, soul, and conscience. In Vedanta philosophy, it is looked upon as a fourfold inner instrument or intermediary between spirit and body, with mind being the go-between or bridge.

One could say that there are several antahkaranas in the human septenary constitution: one for every path or bridge between any two monadic centers. Man is a unity in diversity, and the antahkaranas are the links of vibrating consciousness-substance uniting these various centers (cf OG 5).

Blavatsky describes it as "the path that lies between thy Spirit and thy self, the highway of sensations, the rude arousers of Akankara" (the sense of egoity); and that when the two have merged into the One and the personal sacrificed to self impersonal, then the antahkarana vanishes because no longer useful as a functioning bridge between the two. Further, the antankarana is "the lower Manas, the Path of communication or communion between the personality and the higher Manas or human Soul. At death it is destroyed as a Path or medium of communication, and its remains survive in a form as the Kamarupa -- the 'shell' " (VS 56, 88-9).

Antahkarana also has the general sense of an intermediary between something or someone that is low to one that is high. Every messenger of truth and light is an antahkarana between the Masters of Wisdom and mankind. Likewise every great and good man or woman is an antahkarana between humanity and the spiritual essence of his or her own inner god. A person living in the noblest and loftiest part of his being, becomes such a bridge between the spiritual realm he is in touch with and all other entities and things contacted by him which belong to human life.

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