Introduction and links to related topics Below are some short introductions. Click on the blue hyperlinked word to get more related articles.
Prana - Prana (Sanskrit) [from pra before + the verbal root an to breathe, live]
In theosophy, the breath of life; the third principle in the ascending scale of the sevenfold human constitution. This life or prana works on, in, and around us, pulsating unceasingly during the term of physical existence. Prana is "the radiating force or Energy of Atma -- as the Universal Life and the One Self, -- Its lower or rather (in its effects) more physical, because manifesting, aspect. Prana or Life permeates the whole being of the objective Universe; and is called a ''principle'' only because it is an indispensable factor and the deus ex machina of the living man" (Key 176).
In working upon the physical body, prana automatically uses the linga-sarira (model-body) as its vehicle of expression during earth-life. Prana may be said to be the psychoelectric veil or field manifesting in the individual as vitality. The life-atoms of prana fly instantly back, at the moment of physical dissolution, to the natural pranic reservoirs of the planet.
Further, occultism teaches that "(a) the life-atoms of our (Prana) life-principle are never entirely lost when a man dies. That the atoms best impregnated with the life-principle (an independent, eternal, conscious factor) are partially transmitted from father to son by heredity, and partially are drawn once more together and become the animating principle of the new body in every new incarnation of the Monads. Because (b), as the individual Soul is even the same, so are the atoms of the lower principles (body, its astral, or life double, etc.), drawn as they are by affinity and Karmic law always to the same individuality in a series of various bodies, etc. . . ." (SD 2:671-2).
In Sanskrit it refers to the life currents or vital fluids, variously numbered as three, five, seven, twelve, and thirteen. The five life-winds mentioned are samana, vyana, prana, apana, and udana. In this classification prana represents the expirational breath.
Jiva is sometimes used similarly to prana, but strictly prana means outbreathing and jiva means life per se. There is a universal or cosmic jiva or life principle, just as there are innumerable hosts of individualized jivas, which are the atoms of the former, drops in the ocean of cosmic life. These individualized jivas are relatively eternal, and correspond exactly to the term monad. Jiva, without qualification, is of general application; when considered as individualized, these jivas are used in the sense of individual monads; contrariwise, prana is applied to the life-fluid or jivic aura when manifesting in the lower triad of the human constitution as prana-lingasarira-sthulasarira. Hence Blavatsky said that jiva becomes prana when the child is born and begins to breathe.
Principles - Principles A beginning, foundation, source, or essence from which things proceed; principles are thus the fundamental essences out of which and from which all things are and exist, usually enumerated as seven in theosophical writings. These kosmic principles, corresponding to the seven planes of the kosmos -- the seven basic types of consciousness-substance of which the universe is formed -- are manifested in the human being, so that we speak of the seven human principles, copies in the small of the seven principles of the universe.
The seven human principles are not a confederation of distinct entities, for man himself is essentially a unit, a monad, expressing his potentialities through a series of vehicles or vestures. The seven principles severally exist as aspects of human consciousness. Whether kosmic or human, they are usually divided into a higher triad and a lower quaternary, these being the numbers of the spiritual and material side of nature respectively.
The higher triad is atman, buddhi, and manas (or, more correctly expressed, atman, atma-buddhi, and atma-buddhi-manas); the quaternary was originally given as kama-rupa, prana, linga-sarira, and sthula-sarira. In a later enumeration sthula-sarira was omitted from the list as not being a principle in itself but the vehicle of the other principles, and the quaternary was made up by adding the lower aspect of manas.
The septenate may also be regarded as a higher and lower triad united by manas, which can attach itself to either and in our present stage of evolution is oscillating between the two. Since these seven rudimentary principles are omnipresent, they give rise to subordinate septenates within the larger septenates, so that each principle is itself subdivided into seven, repeating nature''s fundamental structure indefinitely. This becomes clearer when we bear in mind that the universe in all its parts is composed of monads, and that every monad in manifestation expresses itself as a septenate. Though principles and elements are essentially the same, it is convenient to make a distinction whereby the term principle is used for the force or spirit aspect, and element for the vehicular aspect; the principle being the inner, and the element the outer aspect, flowing forth from the principle as its vital vehicle or clothing.
Basically, these human principles are the original essences or elements in the constitution of any entity, macrocosmic or microcosmic, when these elements or essences are integrated into a unit by the power inherent in the essential self of such an entity. Thus there are principles of a cosmos or universe, of a sun, a globe, a man, beast, plant, mineral and of an elemental. All religions and philosophies in all times have taught, albeit after various manners, that man or world or any other being is much more than the physical body.
The physical bodies or vehicles are but the outer shells or carriers of inward invisible, ethereal, and spiritual potencies or essences. In attempting to define the various parts of which our being is composed, many methods of dividing the human constitution have been adopted by different schools following different ways. The theosophic system is a division into seven principles or ultimate elements or essences; and everything within the cosmos is built of the same fundamental spiritual essence or substance and after the same general pattern. Other systems of division are possible, for instance the Christian threefold division of spirit, soul, and body. But the septenary classification is the most ancient one, and it is the common inheritance of all the esoteric schools "left to the sages of the Fifth Root-Race by the great Siddhas [Nirmanakayas]
of the Fourth" (SD 2:636). The following table (cf SD 2:596, ET 952-4) shows the analogy between the seven human aspects and the cosmic aspects:
Human Aspects ------- Cosmic Aspects
1. Atman Spirit, Essential Self ----- Unmanifested Logos, Essential Self ----- Paramatman Cosmic Monad, Self
2. Buddhi Spiritual Soul ----- Universal Ideation, Second Logos ----- Alaya, Adi-Buddhi,
3. Manas (Mind) Human Soul ----- Universal Intelligence, Third Logos ----- Mahat Cosmic Mind
4. Kama (Desire) Animal Soul ----- Cosmic Energy (Chaotic) ----- Cosmic Kama Womb of Fohat
5. Prana Life-essence Vitality----- Cosmic Life-Essence or Energy ------ Cosmic Jiva
6. Linga-sarira Model-body ----- Astral Ideation, reflecting terrestrial things ----- Cosmic Ether Astral Light
7. Sthula-sarira Physical body ----- Cosmos Physical universe ----- Sthura- or Sthula-sarira
In this classification atman is enumerated first of the human principles in order to convey the idea that all the other six principles emanate or unroll forth from it. Thus buddhi is emanated first and two portions of the scroll are unrolled, to adopt a Christian metaphor; then from buddhi is emanated manas (the other four principles being still infolded) and three portions of the scroll are unrolled; then from manas is emanated kama -- and so forth until all seven principles are unfolded.
The ancient Persians also had a sevenfold division of man''s aspects (Theos 4:21):
English ----- Avestic ----- Sanskrit
1. Physical Body -----Tanwas (bones) ----- Sthula-sarira
2. Model-body ----- Keherpas (aerial form), Persian kaleb ----- Linga-sarira
3. Life-Essence ----- Ushtanas (vital heat) ----- Prana
4. Desire Principle ----- Tevishis (conscious will) ----- Kama-manas
5. Mind (Human Soul) ----- Baodhas (perception through senses) ----- Manas
6. Spiritual Soul ----- Urvanem (Soul), Persian rawan ----- Buddhi
7. Universal Spirit ----- Fravashem or Farohar (Spirit) ----- Atman
In the ancient Chinese I Ching a seven fold classification is also given; and Gerald Massey stated that the Egyptian text often mention "seven souls of the Pharaoh," which he enumerated as follows (with Blavatsky''s correction in SD 2:632):
English ----- Chinese ----- Egyptian
1. Physical Body ----- Kwei ----- Kha soul of blood
2. Model-body ----- Kwei shan vial soul ----- Khaba, the shade covering soul
3. Life Essence ----- Shan vital principle ----- Ba soul of breath
4. Desire Principle ----- Zhing or Zing Essence of Will ----- Akhu, intelligence soul of perception
5. Mind ----- Pho ------ Seb ancestral soul
6. Spiritual Soul ----- Khi ----- Putah, first intellectual father intellectual soul
7. Universal Spirit ----- Hwun pure spirit ----- Atmu divine or eternal soul
Lao-tzu in his Tao-Teh-Ching mentions five principles, pure spirit and the body being taken for granted therein (Key 117).
Adapting the classification of Egyptologist Franz Lambert who tabulated a Qabbalistic classification alongside a hieroglyphic division:
Sanskrit ----- Qabbalah ----- Hieroglyphics
1. Sthula-sarira ----- Guph ----- Chat elementary body
2. Linga-sarira ----- Nephesh ----- Ka astral body, Evestrum, Sidereal Man
3. Prana ----- Khoah hag-Guph ----- Anch vital force Archaeus, Mumia
4. Kama ----- Ruah ------ Hati animal soul // Ab heart, feeling
5. Manas ----- Neshamah ----- Bai intellectual soul, intelligence
6. Buddhi ----- Hayyah ------ Cheybi spiritual soul
7. Atman ----- Yehidah ----- Chu divine spirit
The classification usually met with in the Qabbalah is a fourfold division: 1) neshamah, the most spiritual principle, the breath of being; 2) ruah, the spiritual soul; 3) nephesh, the vital soul; and 4) guph, the physical vehicle.
A sevenfold classification is stated to have been taught by the Gnostics, presented in the Pistis Sophia. "The Inner Man is similarly made up of four constituents, but these are supplied by the rebellious AEons of the Spheres, being the Power -- a particle of the Divine light (''Divinae particula aurae'') yet left in themselves; the Soul (the fifth) ''formed out of the tears of their eyes, and the sweat of their torments; . . . The Counterfeit of the Spirit (seemingly answering to our Conscience), (the sixth); and lastly the [Greek moira], Fate (Karmic Ego), whose business it is to lead the man to the end appointed for him . . .'' -- the seventh!" (SD 2:604-5).
The Pymander of Hermes states that the self is clothed with
the blissful garment of conscious selfhood;
the garment of knowing or reason;
the garment of fancy, etc., spoken of as the soul;
the garment of life or breath; and
the gross body.
The Vedantic classification commonly uses a sixfold division, while other systems employed by the Brahmins, especially the Taraka-Raja-Yogins, is fourfold:
Theosophical ----- Vedantic ----- Taraka-Raja-Yoga
1. Sthula-sarira ----- Annamaya-kosa ----- Sthulopadhi
2. Linga-sarira ----- Pranamaya-kosa ------ "
3. Prana ----- " ------ "
4. Kama
5. Manas
. . . a) volitions, feelings ----- Manomaya-kosa ----- Sukshmopadhi
. . . b) vijnana ----- Vijnanamaya-kosa ----- "
6. Buddhi ----- Anandamaya-kosa ----- Karanopadhi
7. Atman ----- Atman ----- Atman
The ancient Greek writers had their own terms for the aspects of the universe or of man, besides the familiar nous and psyche:
Theosophical ----- Greek ----- Roman
1. Sthula-sarira ----- Soma ----- Corpus
2. Linga-sarira ----- Phantasma or Phasma ----- Simulacrum or Imago
3. Prana ----- Bios ----- Anima
4. Kama-manas ----- Thymos ----- Animus
5. Higher Manas ----- Phren ----- )
6. Buddhi-manas ----- Nous ----- Mens
7. Atman ----- Pneuma ----- Spiritus
In the human constitution the archaic Latins discovered almost as many different spiritual, psychic, and astral elements as the ancient Hindus did. Thus, for instance, there was in man the genius (called in women the juno), closely corresponding to the manasaputric element or higher manas; and when a man died the genius sought its own sphere.
The other parts of the human constitution consisted of a member of the manes and a member of the lares, which two were probably closely identic with the lower human ego and the higher human ego; furthermore after the death of the man there appeared the lemur corresponding to the kama-rupa, shade, or specter; and the larva, which seems to have been identical with the lemur but with even less of the nobler human element in it; so that the lemur may be considered the kama-rupa in its early stages, and the larva when more greatly disintegrated. The physical body of course was considered simply to fall to pieces and to render its elements to the earth which gave it.
In the Scandinavian Eddas, Ask and Embla were two ash trees, and by means of the gifts bestowed upon them human beings were produced.
Another system of classification used in theosophical thought is the considering of the human constitution as composed of monads. The following table gives the monads and their relation to the principles.
See also FOURFOLD CLASSIFICATION
Life-atom - Life-atom In theosophical literature, the vital ensouling power or vital entified unit in every primary or ultimate physical particle, itself a vital quasi-conscious individualized vehicle of the spiritual monad or highest consciousness-center. A life-atom is not the physical atom of science, which is but the vehicle or garment of the former, compounded of physical or physical-astral matter only. This being so, an atom decomposes when its term of expression on this plane is ended, but it reimbodies itself again, doing so by the innate force or life which its ensouling monad (life-atom) radiates. The term does not mean the ultimates or primary particles of prana (life principle or life force). Prana, itself derivative from the jiva, is as an entity quite distinct from the atoms it animates. The physical atoms belong to the lowest or grossest state of matter on our plane, while jiva essentially is an emanation or outpouring from atman or paramatman.
"Life is ever present in the atom of matter, whether organic or inorganic, conditioned or unconditioned -- a difference that the occultists do not accept. Their doctrine is that life is as much present in the inorganic as in the organic matter: when life-energy is active in the atom, that atom is organic; when dormant or latent, then the atom is inorganic" (BCW 5:111-12).
Life-atoms may indeed be called the building blocks of the universe or of any imbodied entity: for they are in very truth the vehicles of universal life. They are composite of consciousness in the core of the core of each, and they manifest spontaneously in that form of consciousness which at times is called will and at other times force or energy. They partake of spirituality and remain ever invisible: physical atoms group and form around them and their aggregation results in physical matter, the life-atoms being to them very much as higher and invisible principles.
Life-atoms may be said to belong to all planes, functioning within each of the seven principles of which the human composition is built: thus we may speak of divine life-atoms, spiritual life-atoms, intellectual, psychic, vital, astral, and physical life-atoms. During man''s life those which are intimately connected with an individual are in a state of constant flux and reflex, entering and leaving in unceasing rhythms the body of their owner or host; but after death the dominant controlling factor having departed from the lower planes, each group of life-atoms proceeds to peregrinate throughout their respective natural habitats. Thus when the physical body dies, the life-atoms of the body go into the soil, into plants, or into the bodies of beasts or men -- through food or by osmosis, or in breathing creatures through the air that is inspired or expired -- they are drawn to bodies by magnetic sympathy. This transmigration of the life-atoms is the origin of the theories of the transmigration of the human soul into beasts after death.
The life-atoms belonging to the astral plane which make up the linga-sarira or model-body of men and beasts, are also liberated at death and follow along the same general lines as the physical life-atoms: they find their way into and out of other astral vehicles with which they are in magnetic sympathy. In this way they help form the astral vehicles of individuals of the three lower kingdoms as well as of the beast and human kingdoms. In similar manner peregrinate the psychic, intellectual, spiritual, and divine life-atoms. In order that the spiritual monad may proceed on its afterdeath journey, all sheaths of the spiritual consciousness must be dropped on their appropriate planes, thus finally permitting the spiritual ego to pursue its upward and inward journey unhampered by the attractions to the lower planes which these life-atoms bring about.
"The life-atoms are actually the offspring or the off-throwings of the interior principles of man''s constitution. It is obvious that the life-atoms which ensoul the physical atoms in man''s body are as numerous as the atoms which they ensoul; and there are almost countless hosts of them, . . . in practically incomputable numbers. Each one of these life-atoms is a learning entity, an evolving entity, a being which is living, moving, growing, never standing still -- evolving towards a sublime destiny which ultimately becomes divinity" (OG 87).
During this evolutionary journey it passes from unself-consciousness through manifold and all-various stages of experience to self-consciousness, finally merging into divinity. When this last stage is reached it is no longer an unself-conscious god-spark but a self-conscious god, one of the co-laborers and collaborators in the great work of the building of the worlds.
Vitalism - Vitalism The theory that the phenomena of organic life cannot be explained by the properties of physical matter alone, and that consequently they must be due to some nonphysical vital principle. Attempts to define such a principle have been vague and various. If it is spirit, then what can spirit be, apart from matter, or how can it act on matter? Perhaps it is another kind of matter -- an aether, fluid, or what not.
The theory amounts to trying to correct one error by means of another. If we suppose the physical universe to be composed of inert particles, how can we explain their activity? Materialistic science has simply shelved the difficulty. It is necessary to postulate an immaterial force, which in its origin is immaterial and in its manifestations substantial or material, but materialistic science does not recognize anything basically immaterial. It speaks of energy and matter as twin in destructibles, but merely assumes the former without explaining its nature. Moreover the words force and energy are used by science to denote effects occurring in matter. Are these effects without causes?
The difficulty encountered by vitalists, as regards the nature of the vital principle and its power of acting upon matter, is fundamental in the entire materialistic philosophy. The matter and force of materialistic science are highly metaphysical abstractions. No such thing as an inert material particle exists or can exist, for all such inert matter is but life or force in one of its multiform phases of quiescence or equilibrium. Nor can there be an absolutely immaterial force, without relation of function or action in the material worlds. The universe consists of living beings, whose activities may be expressed collectively by the word life. The term matter has been applied to the static aspect of life, and the term force to the dynamic aspect. No distinction valid for this purpose can be drawn between organic and inorganic beings. If there is need of a vital principle for animals and plants, working upon yet other than essential stuff or substance, there is equal need in the case of minerals; but there is no need to postulate such divorce between force and matter in either case.
The jiva or prana of theosophy is not an immaterial spirit different from matter acting on a lifeless body; it is itself substantial, consisting in fact of streams of living beings, life-atoms; and so far from acting on something other than itself called the body, it actually composes the body. The minute analysis to which science is now able to subject physical matter has not succeeded in finding anything more rudimentary than living, moving fire, light, and electricity -- in short, the ocean of jiva.
Astral Light - Astral Light This is the next cosmic plane above the physical, which is to the physical globes of our earth or of the other bodies of our solar system what the linga-sarira is to the human physical body. As such, it is the carrier of life-forces -- jiva cosmically, and prana individually -- and the storehouse of cosmic energies on their way to or from physical manifestation.
It preserves an indelible record of all events on the astral and physical planes, there being continual interaction between the two planes. No natural phenomenon, whether mental, psychic, or physical, can be explained without it; without it, the physical world would crumble to impalpable dust.
The astral light is itself divided into subordinate planes; the lower regions teem with gross emanations from the earth, including psychic remnants from deceased beings, which exert a negative influence on the living, especially when intercourse with these remnants is encouraged by moral and physical weakness or by ignorant experiments.
The alchemical action of the astral light and its intimate connection with the physical sphere explains epidemics, whether physical or psychological. Because it transmits thoughts and emotions, its connection with karma is evident. The astral light is the mother of the physical world, just as akasa is the mother of the astral light.
The astral light is virtually the same as the sidereal light of Paracelsus and other medieval mystic philosophers who followed him. The reason for calling this kosmic plane astral or sidereal is that all nature being a vast and intricately interwoven organism, the stars and planets emanate into each other their respective celestial energies and substances. Thus, because there is this constant interchange of starry fluids emanating from the different celestial bodies, the term astral light has a foundation of esoteric scientific fact.
It is applied specifically to the second kosmic plane only because it is nearest to the physical and beings living on the physical plane at times become sensible of the existence of the second kosmic plane by means of flashes of starry light or sensations of luminosity. Hence the ancient initiates, knowing the source of this starry substance, properly called it the astral or sidereal light, or by some similar expression. The astral light, finally, is the very dregs of akasa, and is virtually the same as the hypothetical ether of science.
Raja Yoga - (Sanskrit) "King of yogas."
Also known as ashtanga yoga, "eight-limbed yoga." The classical yoga system of eight progressive stages to Illumination as described in various yoga Upanishads, the Tirumantiram and, most notably, the Yoga Sutras of Patanjali.
The eight limbs are as follows.
yama: "Restraint." Virtuous and moral living, which brings purity of mind, freedom from anger, jealousy and subconscious confusion which would inhibit the process of meditation.
niyama: (Sanskrit) "Observance." Religious practices which cultivate the qualities of the higher nature, such as devotion, cognition, humility and contentment- giving the refinement of nature and control of mind needed to concentrate and ultimately plunge into samadhi.
asana: "Seat or posture." A sound body is needed for success in meditation. This is attained through hatha yoga, the postures of which balance the energies of mind and body, promoting health and serenity, e.g., padmasana, the "lotus pose," for meditation. The Yoga Sutras indicate that asanas make the yogi impervious to the impact of the pairs of opposites (dvandva), heat-cold, etc.
pranayama: "Mastering life force." Breath control, which quiets the chitta and balances ida and pingala. Science of controlling prana through breathing techniques in which lengths of inhalation, retention and exhalation are modulated. Pranayama prepares the mind for deep meditation.
pratyahara: "Withdrawal." The practice of withdrawing consciousness from the physical senses first, such as not hearing noise while meditating, then progressively receding from emotions, intellect and eventually from individual consciousness itself in order to merge into the Universal.
dharana: "Concentration." Focusing the mind on a single object or line of thought, not allowing it to wander. The guiding of the flow of consciousness. When concentration is sustained long and deeply enough, meditation naturally follows.
dhyana: "Meditation." A quiet, alert, powerfully concentrated state wherein new knowledge and insight pour into the field of consciousness. This state is possible once the subconscious mind has been cleared or quieted.
samadhi: "Enstasy," which means "standing within one''s self." "Sameness, contemplation." The state of true yoga, in which the meditator and the object of meditation are one.
See: yoga, asana, samadhi, raja yoga.
Lower Principles - Lower Principles, Lower Quaternary According to the septenary division of human nature, the septenate is divided into a triad above and a quaternary below four being a number in this case corresponding to matter, and three corresponding to spirit and intellect. Theosophical teachings enumerate the seven principles in several different ways which tends to keep the student''s ideas fluid and thus prevent dogmatic orthodoxy.
At one time the lower quaternary was given as kama (desire), prana (vitality), linga-sarira (astral body) and sthula-sarira (physical body); later the physical body was excluded from the list of principles, and lower manas was added to make up the four. These principles, however, must not be regarded as separate things conjoined or strung together as they are several aspects or states of manifestation of the one life that circulates through the human constitution.
Another way of regarding the matter is to say that there are two triads, the higher triad of atma-buddhi with higher manas and the lower triad of our astral-vital nature, each of which becomes a complete quaternary when the element of self-conscious mind is added to it.
If we use the symbol of the Tetraktys, the two lower lines consisting of a three and a four, will stand for the human septenate, the three highest points representing cosmic principles.
It is also necessary to avoid looking on the lower quaternary as something evil, which must be destroyed or wrongly subjugated; it is in fact an essential part of the complete human being, and what it needs is regulation, inspiration from above, and consequent regeneration.
Heart - Heart The heart is the seat in the human body of buddhic consciousness, corresponding to the anahata chakra which is ruled by the planet Venus. There are three principal centers of the human body: the heart as the center of spiritual consciousness; the head as the center of mental consciousness; and the navel as the center of kamic or emotional consciousness.
The heart is the organ through which the higher ego acts, seeking to impress the lower self which works through the brain. In this sense the heart is the most important part of the body, and when developed leads to spiritual mastery, the unity of atma-buddhi-manas. In another sense, the heart corresponds to prana, "but only because Prana and the Auric Envelope are essentially the same, and because again as Jiva it is the same as the Universal Deity" (BCW 12:694).
Cosmically, the sun is the beating heart of the solar system, and the sunspot cycle of approximately 12 years represents the cycle of its beating, as it sends forth and receives back the circulations on many planes which sustain the solar system. The sun is "a beating heart; in another sense, it is a brain. There is a temptation to use the words heart and brain literally, and such usage wanders not far from fact. But it is not the physical globe which is the true head and heart, except insofar as the physical universe is concerned. The real head and the real heart, coalescing and working as one, are the divinity behind and above and within the physical vehicle of our glorious daystar" (FSO 299; cf SD 1:541-2).
Od - Od; Odylic or Odic Force [od poss from Hebrew ''ud to surround, enclose as by a mist, emanation, or cloud]
Names given by Baron Karl von Reichenbach, German industrialist and chemist, to a cosmic force or fluid which he believed he had discovered (1845). His extensive experimental investigations on the luminous emanations from the human body, from magnets, plants, and minerals, aroused much interest among students of animal magnetism. But his results depended upon the evidence of sensitives, often invalids and people in the somnambulic condition and, as is usual under such circumstances, do not coordinate well with results obtained by others.
This class of phenomena cannot be considered as entirely objective, so much being dependent on the seer. He made too broad generalizations on too narrow a basis; he was, unconsciously to himself, working with effects originating largely on the astral plane and, in spite of its delusiveness, he did discover some facts which can be related to what theosophists call prana and the astral light; but he lacked the power and knowledge to coordinate them and thus to render his researches of practical use.
Od is also used, together with the Hebrew words ob (''ob) and aour (''or), by Eliphas Levi to denote aspects of the astral light. Ob is a well-known word for sorcery and necromancy, for a sorcerer or necromancer, as well as occasionally signifying an astral shade or spook. Aour, on the contrary, signifies light, brilliance, and hence revelation and the light of initiation.
Hatha Yoga - (Sanskrit) "Forceful yoga."
Hatha yoga is a system of physical and mental exercise developed in ancient times as a means of rejuvenation by rishis and tapasvins who meditated for long hours, and used today in preparing the body and mind for meditation.
Its elements are
postures (asana),
cleansing practices (dhauti or shodhana),
breath control (pranayama),
locks (bandha, which temporarily restrict local flows of prana) and
hand gestures (mudra), all of which regulate the flow of prana and purify the inner and outer bodies.
Hatha yoga is broadly practiced in many traditions. It is the third limb (anga) of Patanjali''s raja yoga. It is integral to the Saiva and Shakta tantra traditions, and part of modern ayurveda treatment. In the West, hatha yoga has been superficially adopted as a health-promoting, limbering, stress-reducing form of exercise, often included in aerobic routines.
Esoterically, ha and tha, respectively, indicate the microcosmic sun (ha) and moon (tha), which symbolize the masculine current, pingala nadi, and feminine current, ida nadi, in the human body. The most popular hatha yoga manuals are Hatha Yoga Pradipika and the Gheranda Samhita.
See: hatha yoga, asana, kundalini, nadi, yoga, raja yoga.
Anima - Anima (Latin) Air, wind, breath; secondarily life, soul, spirit, mind. A distinction, not generally observed, has been made between anima and animus, where animus is very close to the mentality or manas of theosophical terminology and anima is equivalent to the theosophic usage of prana.
Because equivalent to prana, it exists on seven planes, from the atman to the physical; and consequently there is an anima for every class of celestial being, anima not being limited only to human beings, beasts, and other beings having bodies of material substance. From anima came "animal," a being with a living personal soul. The vegetable and mineral kingdoms do not have it; but the earth has, and the earth was called an animal in consequence.
There was in classical times a distinction between three souls of the defunct: anima (pure spirit) went to the heaven world, while manes went to the nether regions, and umbra hovered on earth (IU 1:37). Anima is spoken of as pure spirit because the essence of prana is indeed spirit, as it is derivative directly form the atma-buddhic monad, although colored on the lower planes by its intimate connection with the personal ego or manes.
Oxygen - Oxygen The physical elements are merely the grossest manifestations or reflections on this material plane of invisible, intangible spiritual originants. In this context, all the matter in the universe can be reduced to four substantial elements: carbon, hydrogen, oxygen, and nitrogen. In the first manifested triad -- Mother, Father-Son-Husband, Son -- Oxygen corresponds to Father-Son-Husband; thus, the names of the chemical elements are also used to denote the subtler, more ethereal or spiritual elements from which they proceed.
"We would call hydrogen and oxygen (which instills the fire of life into the ''Mother'' by incubation) in the pregenetic and even pre-geological ages -- the Spirit, the noumenon of that which becomes in its grossest form oxygen and hydrogen and nitrogen on Earth -- nitrogen being of no divine origin, but merely an earth-born cement to unite other gases and fluids, and serve as a sponge to carry in itself the breath of LIFE -- pure air" (SD 1:626). Oxygen corresponds to vitality or prana in the lower quaternary of human principles. Moreover, an elixir of life is said to be produced alchemically from ozone, an allotrope of oxygen (SD 1:144).
Photosphere - Photosphere The apparent, shining surface of the sun. Sunspots, which appear dark only because of the intense brilliancy of the surroundings, appear in the photosphere, and the bright areas commonly seen around them are called faculae.
From the theosophic standpoint the photosphere as well as the reversing layer and the chromosphere are three different forms of the aura with which the sun clothes itself as a living being. This aura is the solar prana or vitality become visible to the human eye on account of the octave of radiation which it emits. Had our eyes not been evolved to sense this particular seven fold radiation which we call light, we should not
See the sun, although indeed we should sense it and possibly even realize its presence intellectually. Finally, every being, precisely because it is alive, emits its own characteristic aura which, had we the eyes to
See it, we should discern as a coruscating, scintillating play of light around the form of the entity. Thus the human being as an example emanates or radiates from himself such a vital aura, which is to the man exactly what the solar aura is to the sun.
Hayyah - Hayyah (Hebrew) (from hayah life, vitality.)
Sometimes Chiah, Chayah, Hay-yeh, etc. Life in the abstract; as an adjective, living; a living being or thing, and hence often a beast or an animal; in a collective plural, living beings including human beings.
In its connection with nephesh, equivalent to the Greek psyche or Latin anima, there is frequently found the phrase nephesh hayyah (living creature). Equivalent also to the Sanskrit prana or vitality; and when considered as an entity, it corresponds closely with the astral monad, for prana or vitality must have its astral vehicle or body to work through, such as the linga-sarira.
The vital spirit or spirit of life runs throughout all the seven principles whether human or cosmic, so that there is a direct and distinct application of this word even to the highest or spiritual part of any being. Indeed, life itself which permeates the entire human and cosmic constitution is derived originally from the spiritual monad, which explains why hayyah is connected in meaning with neshamah (spirit), being equivalent to buddhi.
Pranatma - Pranatma, Pranatman (Sanskrit) [from prana life vital essence + atman self]
The vital spiritual field which unites the totality of the subtle bodies of man into a unity -- hence in one sense equivalent to sutratman, although sutratman usually imbodies a higher conception than does pranatman.
Also the vital or animal soul -- the third and lowest of the three souls of a human being: the personal ego in the human constitution. The vehicle of pranatman is the astral-vital monad in its turn working through the human body. The pranatman, so far as man is concerned, may otherwise be called the human soul, which comprises manas, kama, and prana.
This ego or pranatman is mortal, being a composite, and hence endures only during the cycle of one earth-life; while its range of consciousness is restricted to globe D of the earth planetary chain. Nonetheless, the monadic point around which the pranatman reassembles for each incarnation is immortal as a monad, albeit this monad is still in a low degree of evolutionary unfoldment.
Life-fluid - Life-fluid Used for Dr. Richardson''s nervous ether and similar theories. If life is merely a property of matter, instead of matter in all its innumerable phases and densities being the productions of life, those materialists who wish to regard life as something more than a mere attribute, may posit a life-fluid, that moves "dead matter."
The hypothesis of a single life-fluid, however, is elementary in comparison with the Indian systems of psychophysiology, which divide prana into numberless vital currents, having various functions, pervading particular organs.
All of these are modes or differentiations of vital cosmic electricity; and like other forms of electricity, they are each on its own plane atomic, so they may be viewed as currents of life-atoms. They follow the laws impressed on them by the linga-sarira and form a hierarchical system with master-centers and subordinate ones. At dissolution, when the linga-sarira is withdrawn, the life-atoms pass to other planes or lokas, according to their several affinities.
Kosa - Kosa (Sanskrit) (from the verbal root kus to hold, enclose, embrace)
A sheath or covering; its primary meaning is of enfoldment or containment. Philosophically, it is generally rendered sheath or encasement, also sometimes principle by Blavatsky. Five are enumerated in Vedantic philosophy (the panchakosa), corresponding very closely with the theosophical sevenfold classification of human principles, as seen in the following table made by Subba Row:
Classification in Esoteric Buddhism ---- in Vedantic ---- in Taraka-Raja-Yoga
1. Sthula-sarira (physical body)---- Annamaya-kosa (sheath formed of food)
2. Prana (breath, life) ---- Pranamaya-kosa (sheath of life) ---- Sthulopadhi
3. Vehicle of Prana (linga-sarira)
4. Kama-rupa (Kama) ---- Manomaya-kosa ---- Sukshmopadhi
5. Mind
volitions (Sheath of mind and feelings)
Vijnana ---- Vijnanamaya-kosa (Sheath of intellect)
6. Spiritual Soul (buddhi) ---- Anandamaya-kosa (sheath of bliss) ---- Karanopadhi
7. Atman (Self) ---- Atman ---- Atman
Carnelian - Carnelian is a translucent orange-red stone. It is a cryptocrystalline quartz, composed of silica. It is found in India and South America.
In ancient times carnelian was thought to still the blood and soften anger. It is a gem of the Earth, a symbol of the strength and beauty of our planet. It is good for people who are absent minded, confused or unfocused. It strengthens the voice and helps one become more eloquent and charitable. Carnelian carries the stories and records of our Earth and can be used to see into the past. This stone symbolizes good luck and contentment.
This gem does good things to the body just by wearing it, as it feeds energy molecules directly through the skin, just as one can breathe in prana by inhaling air. Carnelian is one of the few gems that harmonizes effectively with the elements of fire and earth today. It helps cleanse the liver if you hold the stone over the liver and massage the area.
Pranayama - Pranayama (Sanskrit) [from prana breath + ayama restraining, stopping]
The fourth of the eight states of yoga, consisting of various methods of regulating the breath. The three forms of pranayama are puraka (the inhaling); kumbhaka (the retaining); and rechaka (the exhaling).
Any practice of pranayama can be fraught with serious danger, not merely to physical health, but in extreme cases to mental balance or stability. Pranayama, when actually practiced according to the exoteric rules, is a very different thing from the excellent and common sense advice given by doctors to breathe deeply, and to fill the lungs with fresh air. Pranayama should never be practiced by anyone unless under the guidance of initiated teachers, and these never proclaim themselves as teachers of pranayama, for the adepts use it only in rarest cases for certain pupils who for karmic reasons can be helped in this unusual and extraordinary way.
Nephesh - Nephesh (Hebrew) [from naphash to breathe, take breath]
Originally the vital breath; by extension of meaning, the vital principle in living bodies; hence a living being itself, based on the fact that such a being has life. Again, the appetitive or animal soul as the seat of involuntary or unconscious volitions, the lower affections, and bodily appetites. Nephesh, therefore, corresponds almost exactly with the Greek psyche and Latin anima.
In the Hebrew Qabbalah, nephesh signifies the breath of life, the vital principle in conjunction with the emotions and passions, but modern Western Qabbalists have stressed the idea of the volitional aspect of the human constitution, wrongly making nephesh equivalent to manas rather than prana in the theosophical classification of human principles. Nephesh is the prana-kamic principle.
See also NEPHESH HAYYAH
Manomaya Kosha - (Sanskrit) "Mind-made sheath."
The instinctive-intellectual aspect of the soul''s subtle body (sukshma sharira), also called the odic-astral sheath. It is the sheath of ordinary thought, desire and emotion. The manomaya kosha is made up of odic prana and is almost an exact duplicate of the physical body. However, changes that appear upon the physical body, such as aging, first occur within the structure of this sheath of the astral body. This is the sheath of the subconscious mind; it can be easily disturbed and is sometimes called the emotional body.
See: astral body, instinctive mind, kosha, odic, soul, subtle body, vasana.
Panchakosa - Panchakosa pancakosa (Sanskrit) [from pancha five + kosa sheath]
Five sheaths; according to the Vedantic classification of human principles there are five sheaths which enclose the divine monad or atman, which makes the sixth.
The highest is the anandamaya-kosa, closely corresponding to the spiritual soul or buddhi; second is the vijnanamaya-kosa, the higher manas; third, the manomaya-kosa, lower manas with kama, making the human soul; fourth, the pranamaya-kosa, the vital-astral soul or prana and linga-sarira; and fifth, the annamaya-kosa, the physical body or sthula-sarira.
|
