Kleshas:

the five sources of trouble and suffering

(See also:  Kleshas , Body Mind and Soul)

Buddhism

World religion based on the spiritual teachings of Siddhartha Gautama Buddha. There are a number of versions or sects of Buddhism generally teaching paths to Nirvana (enlightenment or bliss) though the four noble truths (recognizing existence and source of suffering) and the eightfold path (correct understanding, behavior and meditation).

Some variations of Buddhism include traditional Theravada schools of India, Mahayana Buddhism, which became very popular in China and Japan, and Tibetan Buddhism (Lamaism) in Tibet.

Two more recent forms that have had great influence in America are Zen and Nichiren Shoshu Buddhism.

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

A Theosophical definition of Heaven and Hell :

Heaven and Hell

Every ancient exoteric religion taught that the so-called heavens are divided into steps or grades of ascending bliss and purity; and the so-called hells into steps or grades of increasing purgation or suffering. Now the esoteric doctrine or occultism teaches that the one is not a punishment, nor is the other strictly speaking a reward.

The teaching is, simply, that each entity after physical death is drawn to the appropriate sphere to which the karmic destiny of the entity and the entity's own character and impulses magnetically attract it. As a man works, as a man sows, in his life, that and that only shall he reap after death. Good seed produces good fruit; bad seed, tares  - and perhaps even nothing of value or of spiritual use follows a negative and colorless life.

After the second death, the human monad "goes" to devachan  - often called in theosophical literature the heaven-world. There are many degrees in devachan: the highest, the intermediate, and the lowest.

What becomes of the entity, on the other hand, the lower human soul, that is so befouled and weighted with earth thought and the lower instincts that it cannot rise? There may be enough in it of the spirit nature to hold it together as an entity and enable it to become a reincarnating being, but it is foul, it is heavy; its tendency is consequently downwards. Can it therefore rise into a heavenly felicity? Can it go even into the lower realms of devachan and there enjoy its modicum of the beatitude, bliss, of everything that is noble and beautiful? No. There is an appropriate sphere for every degree of development of the ego-soul, and it gravitates to that sphere and remains there until it is thoroughly purged, until the sin has been washed out, so to say.

These are the so-called hells, beneath even the lowest ranges of devachan; whereas the arupa heavens are the highest parts of the devachan. Nirvana is a very different thing from the heavens. (See also Kama-Loka, Avichi, Devachan, Nirvana)

See also: Heaven and Hell , Mysticism, Body Mind and Soul

Desire (tanha, trishna): Second noble truth of Buddhism which designates that suffering results from craving sensory and mental objects.

 (See also: Desire , Eastern Philosophy, Body Mind and Soul)

dukkha (dukkha): Stress; suffering; pain; distress; discontent.

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

Chilblain

• To dream of suffering with chilblains, denotes that you will be driven into some bad dealing through over anxity{sic} of a friend or partner. This dream also portends your own illness or an accident.

Source: 10 000 Dream Interpretations, by Gustavus Hindman Miller

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

MUSIC THERAPY

Music therapy is the prescribed use of music by a qualified person to effect positive changes in the psychological, physical, cognitive, or social functioning of individuals who have health or educational problems.

The idea of music as a healing influence that can affect health and behavior is as least as old as the writings of Aristotle and Plato. The 20th century discipline began after World War I and World War II when community musicians of all types, both amateur and professional, went to veterans' hospitals around the country to play for the thousands of veterans suffering both physical and emotional trauma from the wars. The patients' physical and emotional improvements in response to music led the doctors and nurses to request that hospitals hire musicians. 

For children, illness and hospitalizations disrupt normal living patterns, school and important social activities. Music therapy helps to reduce this disruption by providing sensitive, creative interventions--including playing instruments and writing songs. These interventions also offer acute and chronically ill children the chance to learn, express themselves, interact with family and peers and, simply, relax and enjoy themselves. Even parents and siblings can join the fun and experience the benefits. The power of music is documented: Studies have shown that music can influence heart rate, respiration, blood pressure, pain perception, physical health and well-being. Music is loved by young and old.

(See also: MUSIC THERAPY , Alternative Health, Holistic Health, Body Mind and Soul)

Son

• To dream of your son, if you have one, as being handsome and dutiful, foretells that he will afford you proud satisfaction, and will aspire to high honors. If he is maimed, or suffering from illness or accident, there is trouble ahead for you.
• For a mother to dream that her son has fallen to the bottom of a well, and she hears cries, it is a sign of deep grief, losses and sickness. If she rescues him, threatened danger will pass away unexpectedly.

Source: 10 000 Dream Interpretations, by Gustavus Hindman Miller

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

Eneidfaddeu (Welsh) (from enaid soul + maddeu to forgive)

The Druidic doctrine that the soul was cleared of its sins by suffering, that suffering was both the result and the forgiveness of wrong thinking and doing; the law of karma.

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

Tanha: (trishna) The desire for personal fulfillment or gain. Tanha is the second noble truth, the cause of dukkha is tanha (suffering is greed, desire).

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

Saha (Sanskrit). "The world of suffering"; any inhabited world in the chilio-cosmos.

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

Dream Interpretation Arm, arms

If you see in your dream, that your arms are stronger than usual, it is a sign that there is a hard work ahead. If your arms or someone's arms are covered in hair: you are about to receive money. Breaking or injuring your arms symbolizes family fights and squabbles or careless actions. If one of your arms is missing: you are suffering from painful inhibitions. Your left arm is associated with your supportive and nurturing nature, right arm represents your outgoing nature.

Source: Dream-Land, http://www.dream-land.info

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

tapas: (Sanskrit) "Warmth, heat," hence psychic energy, spiritual fervor or ardor.

1)    Purificatory spiritual disciplines, severe austerity, penance and sacrifice. The endurance of pain, suffering, through the performance of extreme penance, religious austerity and mortification. By comparison, sadhana is austerity of a simple, sustained kind, while tapas is austerity of a severe, psychetransforming nature. Tapas is extreme bodily mortification, long term sadhanas, such as meditating under a tree in one place for 12 years, taking a lifetime vow of silence and never speaking or writing, or standing on one leg for a prescribed number of years. Scriptures warn against extreme asceticism that harm the body.

2)    On a deeper level, tapas is the intense inner state of kundalini "fire" which stimulates mental anguish and separates the individual from society. Life does not go on as usual when this condition occurs. The association with a satguru, Sadasiva, brings the devotee into tapas; and it brings him out of it. The fire of tapas burns on the dross of sanchita karmas. This is the source of heat, dismay, depression and striving until final and total surrender, prapatti. The individual can mollify this heated condition by continuing his regular sadhana as outlined by the guru. The fires of self-transformation may be stimulated by the practice of tapas, or come unbidden. One can "do" tapas, but the true tapas is a condition of being and consciousness which is a state of grace, bringing positive change, transformation and purification of one's nature. Guru bhakti is the only force that can cool the fires of tapas.

See: kundalini, penance, sadhana.

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

Druids. A sacerdotal caste which flourished in Britain and Gaul. They were Initiates who admitted females into their sacred order, and initiated them into the mysteries of their religion.

They never entrusted their sacred verses and scriptures to writing, but, like the Brahmans of old, committed them to memory; a feat which, according to the statement of Cesar took twenty years to accomplish. Like the Parsis they had no images or statues of their gods.

The Celtic religion considered it blasphemy to represent any god, even of a minor character, under a human figure. It would have been well if the Greek and Roman Christians had learnt this lesson from the "pagan" Druids. The three chief commandments of their religion were: - "Obedience to divine laws; concern for the welfare of mankind; suffering with fortitude all the evils of life".

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

Titiksha (Sanskrit). Lit., "long-suffering, patience". Titiksha, daughter of Daksha and wife of Dharma (divine law) is its personification.

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

Heaven and Hell In Christian theology, the abodes of Deity and the celestial hierarchy on the one hand, and of Satan and his fallen angels on the other hand; the final goal of those who are saved and of those who are damned. The origin of the doctrine is founded in the ancient Mystery teachings concerning the human afterdeath experiences and the corresponding experiences passed through by the candidate for initiation.

Hell may be likened to kama-loka and also avichi, though neither is eternal. Kama-loka is better represented, however, by purgatory. Heaven is a reflection of devachan, blended also with ideas of nirvanic states. Thus heaven and hell should both be used in the plural, as is commonly the case in their non-Christian equivalents: Elysium, nirvana, Paradise, Valhalla, Olympus, and many other names for heaven; and Tartarus, Gehenna, She'ol, Niflheim, etc., for hell.

Heaven and hell may denote states of consciousness experienced in daily life on earth. A rough division of cosmic spheres makes heaven the highest, hell or Tartarus the lowest, with the earth beneath heaven, and the underworld beneath it and preceding Tartarus. The crystalline spheres of medieval astronomy are called heavens surrounding the earth concentrically. Far from being adjudicated by a deity to happiness or torment, after death a person goes to that region to which he is attracted by the affinities which he has set up during his life.

Thus theosophy teaches the existence of almost endless and widely varying spheres or regions, all inhabited by peregrinating entities; and of these regions the higher can be dubbed the heavens and the lowest the hells, and the intermediate can be called the regions of experiences and purgation. All spheres possessing sufficient materialized substance to be called imbodied spheres are hells by contrast with the ethereal and spiritual globes of the heavens. Therefore in a sense and on a smaller scale, the lower globes of a planetary chain may be called hells, and the higher globes of the chain, by contrast, heavens.

All evolving entities go to both the heavens and the hells of our solar system in accordance with their evolutionary necessities, and for the purpose of purgation through the suffering of material experience; but in all cases such peregrinating egos are attracted at the different times of their long evolutionary schooling to those spheres by sympathy or psychomagnetic pull. The immense justice of this idea, from which the heavens and hells of the different religions have come, is readily apparent.

See also LOKAS

(See also: Heaven and Hell , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

A Theosophical definition of Agnishvatta (Agnishvattas) :

Agnishvatta (Agnishvattas)

(Sanskrit) A compound of two words: agni, "fire"; shvatta, "tasted" or "sweetened," from svad, verb-root meaning "to taste" or "to sweeten." Therefore, literally one who has been delighted or sweetened by fire. A class of pitris: our solar ancestors as contrasted with the barhishads, our lunar ancestors.

The kumaras, agnishvattas, and manasaputras are three groups or aspects of the same beings: the kumaras represent the aspect of original spiritual purity untouched by gross elements of matter. The agnishvattas represent the aspect of their connection with the sun or solar spiritual fire. Having tasted or been "sweetened" by the spiritual fire  - the fire of intellectuality and spirituality  - they have been purified thereby. The manasaputras represent the aspect of intellectuality  - the functions of higher intellect.

The agnishvattas and manasaputras are two names for the same class or host of beings, and set forth or signify or represent two different aspects or activities of this one class of beings. Thus, for instance, a man may be said to be a kumara in his spiritual parts, an agnishvatta in his buddhic-manasic parts, and a manasaputra in his purely manasic aspect. Other beings could be called kumaras in their highest aspects, as for instance the beasts, but they are not imbodied agnishvattas or manasaputras.

The agnishvattas are the solar spiritual-intellectual parts of us, and therefore are our inner teachers. In preceding manvantaras, they had completed their evolution in the realms of physical matter, and when the evolution of lower beings had brought these latter to the proper state, the agnishvattas came to the rescue of these who had only the physical "creative fire," thus inspiring and enlightening these lower lunar pitris with spiritual and intellectual energies or "fires."

When this earth's planetary chain shall have reached the end of its seventh round, we, as then having completed the evolutionary course for this planetary chain, will leave this planetary chain as dhyan-chohans, agnishvattas; but the others now trailing along behind us  - the present beasts  - will be the lunar pitris of the next planetary chain to come.

While it is correct to say that these three names appertain to the same class of beings, nevertheless each name has its own significance in the occult teaching, which is why the three names are used with three distinct meanings. Imagine an unconscious god-spark beginning its evolution in any one solar or maha-manvantara. We may call it a kumara, a being of original spiritual purity, but with a destiny through karmic evolution connected with the realms of matter.

At the other end of the line, at the consummation of the evolution in this maha-manvantara, when the evolving entity has become a fully self-conscious god or divinity, its proper appellation then is agnishvatta, for it has been "sweetened" or purified by means of the working through it of the spiritual fires inherent in itself.

Now then, when such an agnishvatta assumes the role of a bringer of mind or of intellectual light to a lunar pitri which it overshadows and in which a ray from it incarnates, it then, although in its own realm an agnishvatta, functions as a manasaputra or child of mind or mahat. A brief analysis of the compound elements of these three names may be useful.

Kumara is from ku meaning "with difficulty" and mara meaning "mortal." The significance of the word therefore can be paraphrased as "mortal with difficulty," and the meaning usually given to it by Sanskrit scholars as "easily dying" is wholly exoteric and amusing, and doubtless arose from the fact that kumara is a word frequently used for child or boy, everybody knowing that young children "die easily." The idea therefore is that purely spiritual beings, although ultimately destined by evolution to pass through the realms of matter, become mortal, i.e., material, only with difficulty.

Agnishvatta has the meaning stated above, "delighted" or "pleased" or "sweetened," i.e., "purified" by fire  - which we may render in two ways: either as the fire of suffering and pain in material existence producing great fiber and strength of character, i.e., spirituality; or, perhaps still better from the standpoint of occultism, as signifying an entity or entities who have become one in essence through evolution with the aethery fire of spirit.

Manasaputra is a compound of two words: manasa, "mental" or "intellectual," from the word manas, "mind," and putra, "son" or "child," therefore a child of the cosmic mind  - a "mind-born son" as H. P. Blavatsky phrases it. (See also Pitris, Lunar Pitris)

See also: Agnishvatta (Agnishvattas) , Mysticism, Body Mind and Soul

Fingers

• To dream of seeing your fingers soiled or scratched, with the blood exuding, denotes much trouble and suffering. You will despair of making your way through life.
• To see beautiful hands, with white fingers, denotes that your love will be requited and that you will become renowned for your benevolence.
• To dream that your fingers are cut clean off, you will lose wealth and a legacy by the intervention of enemies.

Source: 10 000 Dream Interpretations, by Gustavus Hindman Miller

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

Aryasatyani (Sanskrit). The four truths or the four dogmas, which are

(1) Dukha, or that misery and pain are the unavoidable concomitants of sentient (esoterically, physical) existence;

(2) Samudaya, the truism that suffering is intensified by human passions;

(3) Nirodha, that the crushing out and extinction of all such feelings are possible for a man "on the path";

(4) Marga, the narrow way, or that path which leads to such a blessed result.

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

Allopathy

Modern medicine as distinguished from the traditional homeopathy.

The term "allopathy" was invented by German physician Samuel Hahnemann (1755-1843). He conjoined allos "opposite" and pathos "suffering" as a referent to harsh medical practices of his era which included bleeding, purging, vomiting and the administration of highly toxic drugs. Physicians attempted to correct symptoms by treating them with "opposites. " For instance, fever is treated by attempting to "cool" the patient.

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

Aswins (Sanskrit), or Aswinau, dual ; or again, Aswini-Kumarau, are the most mysterious and occult deities of all; who have "puzzled the oldest commentators". Literally, they are the "Horsemen", the "divine charioteers", as they ride in a golden car drawn by horses or birds or animals, and "are possessed of many forms".

They are two Vedic deities, the twin sons of the sun and the sky, which becomes the nymph Aswini. In mythological symbolism they are "the bright harbingers of Ushas, the dawn", who are "ever young and handsome, bright, agile, swift as falcons", who "prepare the way for the brilliant dawn to those who have patiently awaited through the night".

They are also called time "physicians of Swarga" (or Devachan), inasmuch as they heal every pain and suffering, and cure all diseases. Astronomically, they are asterisms. They were enthusiastically worshipped, as their epithets show. They are the "Ocean-born" (i.e., space born) or Abdhijau, "crowned with lotuses" or Pushhara-srajam, etc., etc.

Yaska, the commentator in the Nirukta, thinks that "the Aswins represent the transition from darkness to light " - cosmically, and we may add, metaphysically, also. But Muir and Goldstücker are inclined to see in them ancient "horsemen of great renown", because, forsooth, of the legend "that the gods refused the Aswins admittance to a sacrifice on the ground that they had been on too familiar terms with men". Just so, because as explained by the same Yaska "they are identified with heaven and earth", only for quite a different reason.

Truly they are like the Ribhus, "originally renowned mortals (but also non-renowned occasionally) who in the course of time are translated into the companionship of gods"; and they show a negative character, "the result of the- alliance of light with darkness", simply because these twins are, in the esoteric philosophy, the Kumara-Egos, the reincarnating "Principles" in this Manvantara.

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

Panchakarma Bloodletting

Toxins absorbed into the bloodstream through the gastro-intestinal tract get circulated throughout the body, manifesting under the skin or in the joint-spaces making rooms for disease. Their elimination and purification of the blood then becomes necessary. Thus his therapy is very good in case of all imbalance of blood and pitta disorders as stubborn skin diseases, tumours, gout, excessive drowsiness, alopecia, hallucinations and enlarged liver & spleen.

A sharp scalpel is usually used to make superficial, parallel or vertical incisions with extreme care after a soothing and antiseptic paste has been applied to the location. The amount of blood let out should not be more than 350ml. At such times a needle should be used to puncture a vein. It is however not to be used for people suffering from general swelling of limbs, debility, severe anemia, piles, fever, thirst, alcoholism.

The real objective of Panchakarma is to eliminate the cause of disease, since in itself the absence of symptoms does not always indicate a complete cure. Symptoms can often be quickly eliminated. But cure usually takes more time. Since it is based on the individual constitution, it is obvious that in very chronic diseases there may be more sittings required to eliminate the toxins from the body.

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