KALA

In Hinduism, this is the word for Time as the source of all things. In Tantric philosophy, kalas are out-flowings from time (scents, flowers, exudations, emanations, phenomena), particularly referring to the human "kalas" or numerous body fluids and products: blood, semen, milk, sweat, earwax, etc. of which the Tantrists number over thirty (occidental medicine acknowledges no more than 23-24). Apparently, many extra Tantric kalas are produced by prolonged and obscure sexual rituals. One of these is called the sadhakya kala and is the most secret of all -- "the essence where time stands still; where time is not," says Grant. There is also bindhu, a fluid that bisexualizes men and women, obtainable only through Tantric practice; and there is melatonin produced by the pineal gland from serotonin found in the hypothalamus, the blood, dates, bananas, plums and ficus religiosus, or the fig of the Bo-tree of Buddha. Grant used the word in the same sense as above, but also in his own special sense as a synonym for the Tunnels of Set, which he sees as types of "secretions". (See TUNNELS OF SET.)

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

Brain-mind Used by theosophists for the astral mind of the personal ego, the pale and too often distorted reflection of the intellection of the reincarnating ego. It is, in fact, the representative in the physical world of kama-manas, mind conditioned by materiality.

The lower mind or psycho-nervous effluvia of the brain acts through the nervous ganglia in the kamic centers, such as the liver, stomach, and spleen, though the central ganglia of this nervous system are situated in the base of the skull. The brain, and with it the heart, however, are likewise the organs of spiritual and intellectual powers far higher than those represented by the merely human personality working through the brain-mind; hence the higher forms of thought, supersensuous, superconscious, correlate with the cerebral and cardiac centers.

The body in general and the brain in particular are compact of finer and grosser elements, the former responsive only to the breath of divine wisdom, out of reach of the winds from the passion-laden lower mind, whose function is to act on and arouse the grosser elements of the nervous system.

The brain, therefore, is a kind of reflector of thought-currents and emotional tides which arise in the kamic centers of the inner self, and are distributed through the nervous ganglia in the skull to the physical kamic reflection centers in the trunk. Thus we scarcely use at all the brain itself in the true sense, or at any rate only in its lowest aspects or functions; and it is only in rare moments that the brain tissues are suffused with the glory emanating directly from the higher nature and working through the pineal and pituitary glands in the skull and through the secret center in the heart.

(See also: Brain-mind, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Ushnisha usnisa (Sanskrit) [from the verbal root ush to be warm, flaming; mystically warmth through inner light, intuition, vision]

A turban, diadem, or crown; also a kind of "excrescence" on the head of a buddha. Like the long ears so often seen in figures of the buddhas, the meaning of the ushnisha is entirely occult, and was in no sense whatsoever intended to signify a tuft of hair, nor any fleshly excrescence on the skull, but was a way of suggesting the radiating power of the eye of Siva or organ of vision and of intuition, working at relatively full power within the skull of a great adept.

The eye of Siva is the pineal gland; originally an external and active eye in the head of primitive mankind during this fourth round on earth, it gradually retreated within the skull, which grew to cover its place with bones, skin, and hair. As this presently so-called third eye retreated within the skull, its place was progressively taken by the two present organs of vision. At this period of our racial development it is buddhas, avataras, and other initiates of relatively high status who alone use the organ of spiritual vision, for in them the pineal gland has become active and is to some extent physiologically enlarged; although in everyone else it is more or less nonfunctional, yet to some degree functional.

Hence the ushnisha represents that radiant crown of buddhic fire that surrounds the head of initiates when they are in deep samadhi or meditation. The initiate's head becomes surrounded with rays from the vital inner fire of the third eye, the spiritual organ of the brain, which likewise is the source from which radiates the spiritual, intellectual, and psychovital nimbus or aura surrounding the head -- known to the iconographies of every religion. These rays thus form a glory around the head and sometimes even around the entire body. "They stream upwards from the back of the head, often symbolically represented in the buddha-iconography as one single, lambent flame soaring upwards from and over the top of the skull. In this case you may perhaps find that the ushnisha is missing, its place being taken by this flame issuing from the top of the head, a symbolic representation of the fire of the spirit and of the aroused and active buddhic faculty in which the man is at the time" (Fund 493).

Many statues of buddhas and bodhisattvas possess certain peculiar headgear called crowns or ushnishas. Hence ushnisha is also used in the sense of turban, because this particular headgear, given to these statues, somewhat resembles a turban of spiral conical form, somewhat like the spiral shell of some snails.

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

Recapitulation Known as the biogenic law. In embryology, the supposed process in which any embryo reproduces many of the progressive type-forms of the organisms that precede it in the line of development.

The points of similarity between the series of forms that prevail from the simplest types of life to those of higher animals, and the resemblances in embryonic development of different organisms, are interpreted as evidence of a common descent. This implies that the imbodying entity -- man, for instance -- is the product of a progressive series of forms. Theosophy, however, shows the original unit of every manifested being to be an unself-conscious spark of divine life which becomes involved progressively in all grades and forms of matter during uncounted periods of time and varied rounds of experience. Thus the common descent and the evolutionary urge are fundamentally spiritual in origin.

The human embryo, in rapidly epitomizing its individual and racial history, sketches strange conditions which were normal in the early root-races. Its brain, in the second month, forms more than twenty percent of the body, as compared with about two percent in the adult body; the early embryonic and adult heart have similar relative proportions. This dominance of brain and heart, the external prominence of the pineal gland, the organ of spiritual sight, the indifferent sex, etc., all point to type-forms suitable for the spiritual and intellectual unself-conscious egos manifesting in their early racial career.

Today the reincarnating ego, with its vast ages of experience in matter, is the unseen organizer which summarizes its past, in overseeing the building of its body according to karmic specifications. Primeval man, though ethereal, was potentially human, and had retained from previous life cycles the form-pattern and seed-types of all grades below him. Hence, from him came all the subhuman creatures that developed and became specialized in their evolutionary turn.

(See also: Recapitulation, Mysticism, Mysticism Dictionary)

Mimir, Mimer (Icelandic, Scandinavian) In Norse mythology, the foremost of giants representing space on nine levels of existence, of which our physical space is but one -- the number nine may stand for an infinite continuum rather than a precise figure.

Mimir is owner of the well of wisdom (Mimisbrunnr), of which Odin, the living deity, drinks each day (life). For this privilege he had to forfeit one eye, which is kept at the bottom of the well. Symbolically Odin (divine consciousness) enters spheres of life in space and partakes of the waters of wisdom through experience. In doing so he "raises the runes (of wisdom) with song," i.e., with motion, life, activity. At the same time the matter-giant Mimir partakes of Allfather's forfeit (divine vision) as he quaffs the waters.

It is possible that the lost eye of Odin has reference to humanity's third eye which, according to theosophic tradition, retreated into the skull a long time ago, though a vestigial remnant of it remains imbedded in the brain as the pineal gland. There it awaits future use as the organ of the intuition or sixth sense, which in the far future is due to become active again.

During the war in heaven between the Aesir and the Vanir (lower and higher gods), Mimir was slain by Njord (time) and his body cast into a swamp. Of his severed head Odin made the "moon shield" also called water divider. Odin consults Mimir's head, gaining wisdom from it daily. In the realm of Night, Mimir judges the dead.

Mimir's well is one of the three springs which water the Tree of Life, Yggdrasil, the other two being those of Hvergelmir and Urd. His tree, Mimameid, is the Tree of Knowledge, which spreads its branches over the heavenly abode of Menglad (Freya), the higher mind.

(See also: Mimir, Mimer, Mysticism, Mysticism Dictionary)

Chakra cakra (Sanskrit) Wheel; cycle; the horizon, as being circular or of a wheel-form; likewise certain pranic centers of the body.

"These physiological chakras, which are actually connected with the pranic circulations and ganglia of the Auric Egg, and therefore function in the physical body through the intermediary of the linga-sarira, or astral model-body, are located in different parts of the physical frame, reaching from the parts about the top of the skull to the parts about the pubis. . . . were this mystical knowledge broadcast, it would be sadly misused, leading not only in many cases to death or insanity, but to the violation of every moral instinct. Alone the high initiates, who as a matter of act have risen above the need of employing physiological chakras, can use them at will, and for holy purposes -- which in fact is something that they rarely, if indeed they ever do" (OG 26-7).

In exoteric works six chakras are named. De Purucker lists seven:

1)    muladhara, the parts about the pubis, ruled by Saturn;

2)    svadhisthana, the umbilical region, ruled by Mars;

3)    manipura, the pit of the stomach or epigastrium, ruled by Jupiter;

4)    anahata, the root of the nose, ruled by Venus;

5)    visuddha, the hollow between the frontal sinuses, ruled by Mercury;

6)    ajnakhya, the fontenelle or union of the coronal and sagittal sutures, ruled by the Moon; and

7)    sahasrara, the pineal gland in the skull, ruled by the Sun.

"The human body as a microcosm may be looked upon as containing every power or attribute or energy in the solar system. . . . all the seven (or twelve) logoic forces that originally emanate from the sun, and pass in and through the various sacred planets, are transmitted to us as human beings and directly to the physical body. Thus each one of these solar logoic forces has its corresponding focus or organ in the human body, and these are the chakras" (FSO 459).

(See also: Chakra, cakra, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Rudimentary or Vestigial Organs These include a number of different tissue-remnants or organs of primitive type, some of which are only transients in the developing fetus, while others persist in the bodies of animals or man, where they are dwarfed, atrophied, or functionless as far as is known.

The vermiform appendix, the ear muscles, the gill clefts, pineal gland, rudimentary tail of the embryo, etc., are referred to as affording silent testimony to the reality of functions which were vitally active in primeval life, but which have long since atrophied in the course of animal and human progress (SD 2:119). The fact of such organs in the human body is adduced in support of the Darwinian theory, but it can equally well support the theory that the mammals came from man. Again, we know that, though man did not evolve from the apes, there was a time when his form somewhat resembled that which the apes now have. The possession of distinct traces in each sex of the reproductive apparatus of the other sex is biological evidence of ancient hermaphroditism.

The undifferentiated sex of the embryo during its early growth also reviews the asexual character of the first root-races. The present routine process of maturation or reduction of chromosomes in the fertilized cell, and the death of the polar cells, appear to biologists as somehow unnaturally involved. This process, however, apparently in some degree, echoes distantly the change in the third root-race from an androgynous reproductive method to that of the separated sexes. The law of retardation which operates when a higher type has been evolved, now "preserves hermaphroditism as the reproductive method of the majority of plants and many lower animals" (SD 2:172).

Thus, man is not the copy but the evolutionary prototype, for "the potentiality of every organ useful to animal life is locked up in Man -- the microcosm of the Macrocosm" (SD 2:685). The human form is the repertory of all mammalian forms, and nature preserves organs and functions in vestigial condition against a future time when, if these organs and functions be latent and not merely in process of disappearance, they will become active again. This accounts for the occasional reversion to utterly unknown primeval types as noted in teratology. A general unity of type has been preserved throughout the ages all through the multitude of organisms which grew out of a few basic types. "The economy of Nature does not sanction the co-existence of several utterly opposed 'ground plans' of organic evolution on one planet" (SD 2:683).

(See also: Rudimentary, Vestigial Organs, Mysticism, Mysticism Dictionary)

Physical Organs Natural history reveals that the organs of the body acquire a greater individual importance, and in some cases occupy a larger proportion of the organism, as we ascend from the lower to the higher animal forms. G. de Purucker points out that "Every one of the organs of the human physical body, both collectively and distributively, is the organic representative in man's physical sheath or body of one part or portion of his complex inner and invisible constitution. . . . every one of the monadic centers in man's being . . . has its own corresponding organ in the physical body, each such organ functioning in the body as much as it can according to the characteristic or type-activity of its inner and invisible cause. Thus the heart, the brain, the liver, the spleen, etc., is, each one, the expression on the physical plane and in the human physical body of a corresponding consciousness-center in the invisible constitution of the sevenfold man" (ET 961-2n).

There are manasic as well as kamic organs. The brain and heart are "the organs of a power higher than the Personality" (BCW 12:367; or St in Oc 89). The liver is called the kamic organ; the spleen is the vehicle of the linga-sarira. Of the rhythmic tides of vital air in the chest, it is said: "The primeval current of the life-wave is then the same which assumes in man the form of the inspiratory and expiratory motion of the lungs, and this is the source of the evolution and involution of the universe" (q from Nature's Finer Forces Rama Prasad, BCW 12:356 or Studies in Occultism 76). The uterus, within which a new manifestation of life appears, corresponds physically to the universal matrix -- cosmic space -- the fertilized cell being the point in the circle where differentiation begins. The eyes, from one standpoint at least, are the most occult of our senses. The fibers of the large optic nerves are interrelated with special organs of the senses and sensations -- optic thalami, pineal and pituitary glands, etc. -- which are grouped around the center of the brain.

Further, "every human organ and each cell in the latter has a key-board of its own, like that of a piano, only that it registers and emits sensations instead of sounds. Every key contains the potentiality of good or bad, of producing harmony or disharmony" according as the impulse comes from the higher or lower nature (BCW 12:368-9 or St in Oc 91). Memory has no special organ of its own in the brain, but has seats in every organ of the body. The whole body is a vast sounding board in which each cell bears a long record of impressions connected with its parent organ, and also it has a memory and consciousness of its own kind. These impressions are, according to the nature of the organ, physical, psychic, mental, or again mixed, as they relate to this or another plane, there being states of instinctual, mental, and purely abstract or spiritual consciousness. The physiological functions and reciprocal workings of cells and organs are in the body automatically directed by a "universally diffused mind" throughout that body, which is beyond all material analysis. Because of this intelligence operating throughout the organism, physiology is destined someday "to become the hand-maiden of Occult truths" (BCW 12:139; or Studies in Occultism 105).

On a larger scale, each organ has its own rhythm or vibratory rate of response to cosmic eternal motion. The response is animated by a "vital principle without which no molecular combinations could ever have resulted in a living organism, least of all in the so-called 'inorganic' matter of our plane of consciousness" (SD 1:603). The breaking of the normal rhythm of one organ disturbs that of all the rest, which accounts for the many reflex symptoms that often appear.

The general principles of occult physiology underlie and coordinate the numerous details of chemical, microscopic, and biological research. The human organism illustrates the modern scientific view of the electronic nature of matter. In man, the positive and negative phases of the one Life unite to manifest in functional currents of vitality; all of which has a significant bearing on the prevailing medical recourse to organotherapy, the end results of which are not recognized, as such, since they operate on inner lines of force. Each animal body -- human or beast -- is a complex organism whose various parts are vibrating in consonance with the synthetic character of its own evolutionary status of vital matter and conscious force -- its selfhood. Hence, the injection of the physiologic essence of any one creature's organs into the life-currents of another, aiming to give a certain impetus to functional reaction, inevitably adds a subtly disturbing foreign element. The same physical matter composes all animal bodies, so that the human and beast life-atoms are interchangeable, but such interchange is governed or regulated by extremely occult causal relations which raise their action outside or above the plane of human interference. Organotherapy, as at present understood and practiced, is a divergence from nature's normal processes, having no analog in nature which, in turn, provides resources of wholesome remedial matter. These artificial mixtures of both physical and superphysical forces, involve vital issues beyond the ken of research laboratories. The end results of unbalanced forces might be sought among the increase in cases of malignant, degenerative, and mental and nervous disorders, with their unequilibrated operation of functioning vitality and of consciousness.

Pi The mathematical symbol for the incommensurable ratio of the circumference of a circle to the length of its diameter, and for corresponding ratios in plane and solid geometry. Its incommensurability is a particular instance of the impossibility of expressing geometrical magnitudes exactly in number. Bearing in mind that there is a geometrical key to interpretation of cosmic law and structure, and that the facts of geometry cannot possibly be arbitrary or meaningless but must be faithful representations of general laws; then we shall understand that the ratio {pi sym}, involving such radial and important elements as the straight line and the circle, must be of paramount importance. The figures, either for approximate decimal evaluations or approximate fractional ratios, play an important part in the symbology of the ancient mystery-language. These figures and the numbers which they make are found in the numerical values of letters and words in the Hebrew and Greek alphabets. The problem of squaring the circle by a purely geometrical construction does not involve the use of {pi sym} at all.

(See also: Physical Organs, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

The central nervous system (CNS) represents the largest part of the nervous system. Together with the peripheral nervous system, it has a fundamental role in the control of behavior. Since the strong theoretical influence of cybernetics in the fifties, the CNS is conceived as a system devoted to information processing, where an appropriate motor output is computed as a response to a sensory input. Yet, many threads of research suggest that motor activity exists well before the maturation of the sensory systems and then, that the senses only influence behaviour without dictating it. This h ...

Including:

• Central nervous system - Parts of the CNS

Read more here: » Central nervous system: Encyclopedia - Central nervous system

In Hesiod's Works and Days 11–24, two different goddesses named Eris 'Strife' are distinguished: So, after all, there was not one kind of Strife alone, but all over the earth there are two. As for the one, a man would praise her when he came to understand her; but the other is blameworthy: and they are wholly different in nature. For one fosters evil war and battle, being cruel: her no man loves; but perforce, through the will of the deathless gods, men pay harsh Strife her honour due.< ...

See also:

Eris, Eris - Greek Mythology, Eris - Discordian Mythology, Eris - Eris in popular culture, Eris - Discordia in popular culture

Read more here: » Eris: Encyclopedia II - Eris - Greek Mythology

Eris appears on the Cartoon Network show "The Grim Adventures of Billy and Mandy" as a rival of Mandy, Grim, and Billy, voiced by Rachael MacFarlane. In one such episode, she causes chaos to grip Grim, Billy, and Mandy by giving them "The Golden Apple of Chaos and Discord," a more elaborate title for the mythological Apple of Discord. See Eris (Billy and Mandy) for more information on the TV version. She is drawn to somewhat resemble pop star Madonna. She also appears as the antagonist in t ...

See also:

Eris, Eris - Greek Mythology, Eris - Discordian Mythology, Eris - Eris in popular culture, Eris - Discordia in popular culture

Read more here: » Eris: Encyclopedia II - Eris - Eris in popular culture

Eris appears on the Cartoon Network show "The Grim Adventures of Billy and Mandy" as a rival of Mandy, Grim, and Billy, voiced by Rachael MacFarlane. In one such episode, she causes chaos to grip Grim, Billy, and Mandy by giving them "The Golden Apple of Chaos and Discord," a more elaborate title for the mythological Apple of Discord. She is drawn to somewhat resemble pop star Madonna. She also appears as the antagonist in t ...

See also:

Eris, Eris - Greek Mythology, Eris - Discordian Mythology, Eris - Eris in popular culture, Eris - Discordia in popular culture

Read more here: » Eris: Encyclopedia II - Eris - Eris in popular culture

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