In Jainism, the ahimsa-vrata, or vow of ahimsa, is the first of the five mahavratas, or great vows. All animal life, and most plant life, is considered sentient. Any action endangering such life, including agriculture, violence, animal sacrifice, drinking liquor, eating honey, potatoes or certain fruits, and eating at night, is forbidden. Some Jains wear a cloth over their mouths to avoid inhaling airborne life forms. The ethical code of Jainism is taken very seriously. Summarized in the Five Vows, they are followed by b ...

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Ahimsa, Ahimsa - Ahimsa in Jainism, Ahimsa - External links and references in Jainism, Ahimsa - Ahimsa in Hinduism, Ahimsa - Yoga, Ahimsa - Gandhi

Read more here: » Ahimsa: Encyclopedia II - Ahimsa - Ahimsa in Jainism

The meditation undertaken by Siddhartha Gautama and Mahavira, the founders of Buddhism and Jainism respectively, earns them the exalted state of Enlightenment and Moksha. Their tapasya, undertaken to obtain salvation from a sinful, disturbing and violent world, was the foundation of their teachings. To this day, Buddhist and Jain monks keep rigid discipline, stringent vows and persistent study of their religion. Jain monks are often witnessed to take immense care by wrapping their feet in thick, soft cloth to avoid killing insects, as pe ...

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Tapasya, Tapasya - Undertaking Tapasya, Tapasya - Brahmacharya, Tapasya - Yoga and Vows, Tapasya - Religion and Mythology, Tapasya - Famous Tapasvins, Tapasya - Buddha and Mahavira, Tapasya - Modern Tapasvins, Tapasya - Exhausting or Violating Tapasya, Tapasya - See Also

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khadi

homespun cotton cloth.

(See also: khadi, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

The Brahma Kumaris Raja Yoga practice involves; complete celibacy strict vegetarianism excluding onions, garlic and food cooked by non-B.K.s avoidance of alcohol, tobacco and drugs ritual cleanliness, washing and changing clothes after toileting. regular daily meditation. Students wake for 45 minutes meditation at 4 am. They then attended a one and half hour daily morning class at 6.30 am, work or keep their household during the day and then return to do service, teach or ...

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Brahma Kumaris World Spiritual Organisation, Brahma Kumaris World Spiritual Organisation - Origins, Brahma Kumaris World Spiritual Organisation - Global Expansion, Brahma Kumaris World Spiritual Organisation - Fundamental Beliefs, Brahma Kumaris World Spiritual Organisation - Practice, Brahma Kumaris World Spiritual Organisation - 7 Day Course, Brahma Kumaris World Spiritual Organisation - The Soul, Brahma Kumaris World Spiritual Organisation - The Supreme Soul, Brahma Kumaris World Spiritual Organisation - The Law of Karma, Brahma Kumaris World Spiritual Organisation - The Cycle, Brahma Kumaris World Spiritual Organisation - The Tree of Religions, Brahma Kumaris World Spiritual Organisation - The Founder Brahma Baba, Brahma Kumaris World Spiritual Organisation - Brahma Kumari Lifestyle and Principles, Brahma Kumaris World Spiritual Organisation - Sub-sects, Brahma Kumaris World Spiritual Organisation - Controversy

Read more here: » Brahma Kumaris World Spiritual Organisation: Encyclopedia II - Brahma Kumaris World Spiritual Organisation - Practice

lunghi: Malayalam word for a wrap-around cloth worn as a skirt by both men and women in Kerala (dhoti in Hindi). The mundu is the top cloth worn over the shoulder.

(See also: lunghi, Hinduism, Yoga, Body Mind and Soul)

dhoti: The traditional men's wear in many parts of India, which is a large rectangular cloth, wrapped around the body like a skirt and tied at the waist. Called a lunghi in Kerala.

(See also: dhoti, Hinduism, Yoga, Body Mind and Soul)

dhoti

A single long piece of cloth, usually of cotton or silk, that is the standard garment worn on the lower part of the body by men of Vedic culture.

(See also: dhoti, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Sukshma-sarira suksma-sarira (Sanskrit) [from sukshma fine, ethereal, subtle + sarira body]

Subtle body, popularly astral body; often confused with the linga-sarira. Blavatsky remarks that the sukshma-sarira is a " 'dream-like' illusive body, with which are clothed the inferior Dhyanis of the celestial Hierarchy" (SD 1:132).

In the Vedantic fourfold classification of the human constitution, it is the second division -- the others being 1) sthula-sarira, 3) karana-sarira, and 4) atman. The sukshma-sarira "bears to the physical body the same relationship which the astral world bears to the objective plane of the solar system. It is sometimes called kama-rupa in our theosophical dissertations. This unfortunate expressive has given rise also to a misconception that the principle called kama represents this astral body itself, and is transformed into it. But it is not so. It is composed of elements of quite a different nature. Its senses are not so differentiated and localized as in the physical body, and, being composed of finer materials, its powers of action and thought are considerably greater than those found in the physical organism" (Notes on BG 30-1).

In the Law of Manu (1:17) sukshma used in the plural refers to the six subtle principles from which the grosser elements are evolved (ahamkara and the fine tanmatras); other systems define 17 subtle principles of the five organs of sense, six organs of action, five elements, buddhi, and manas.

The term is more or less equivalent to the sukshmopadhi of the Taraka-Raja-Yoga school.

(See also: Sukshma-sarira, suksma-sarira, Mysticism, Mysticism Dictionary, Body mind and Soul)

Karanopadhi (Sanskrit) (from karana cause + upadhi base, vehicle, disguise)

Causal instrument, or instrumental cause in the long series of reimbodiments to which reimbodying entities are subject. An upadhi is certain natural properties or constitutional characteristics supposed to be the disguises, clothing, or masks in and through which the spiritual monad works, bringing about the repetitive manifestations upon the earth-chain of certain of its functions and powers, and intimately connected with the peregrinations of the monad through the various spheres of the solar kosmos. In one sense, therefore, karanopadhi is almost interchangeable with maya or the illusory disguises through which spiritual monadic entities work and manifest themselves.

The lower karanopadhi or cause bringing about reimbodiment is avidya (nescience). When a reimbodying entity through repeated reimbodiments in material spheres rises into self-conscious recognition of its own divine powers, it shakes off the disguises of maya and becomes a jivanmukta. As an entity grows more and more like its divine-spiritual counterpart, it is less subject to avidya.

"It is, in a sense, the seeds of Kama-manas left in the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, or instrumental cause, of such entity's reincarnations on earth" (OG 78).

The higher karanopadhi, belonging to the spiritual-intellectual part of the human constitution, is the reproductive impulse in the spiritual monad which causes it to reemerge into a new series of imbodiments at the dawn of the solar manvantara. This karanopadhi is directly related to buddhi or buddhi-manas, the spiritual soul as a veil or vehicle of the monadic essence or spiritual monad. Its role is similar to that of prakriti with Purusha, or pradhana surrounding Brahman, or mulaprakriti with parabrahman. The karanopadhi is also the vehicle produced by the spiritual bija (seed).

Though there are seven human principles, there are but three distinct upadhis, in each of which the atman may work independently of the rest. These three upadhis can be separated by an adept without killing himself, but he cannot separate the seven principles from each other without destroying his constitution. According to the Taraka-Raja-Yoga, these three upadhis are karanopadhi, sukshmopadhi, and sthulopadhi. Karanopadhi corresponds to the anandamaya-kosa of the Vedantic classification and to the sushupti or deep dreamless sleeping state. The avatara doctrine is closely connected with these various human upadhis.

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

purushartha: (Sanskrit) "Human wealth or purpose."

The four pursuits in which humans may legitimately engage, also called chaturvarga, "four-fold good" - a basic principle of Hindu ethics.

-       dharma: "Righteous living." The fulfillment of virtue, good works, duties and responsibilities, restraints and observances - performing one's part in the service and upliftment of society. This includes pursuit of truth under a guru of a particular parampara and sampradaya. Dharma is of four primary forms. It is the steady guide for artha and kama.

-       See: dharma.

-       artha: "Wealth." Material welfare and abundance, money, property, possessions. Artha is the pursuit of wealth, guided by dharma. It includes the basic needs - food, money, clothing and shelter - and extends to the wealth required to maintain a comfortable home, raise a family, fulfill a successful career and perform religious duties. The broadest concept of wealth embraces financial independence, freedom from debt, worthy children, good friends, leisure time, faithful servants, trustworthy employees, and the joys of giving, including tithing (dashamamsha), feeding the poor, supporting religious mendicants, worshiping devoutly, protecting all creatures, upholding the family and offering hospitality to guests. Artha measures not only riches but quality of life, providing the personal and social security needed to pursue kama, dharma and moksha. It allows for the fulfillment of the householder's five daily sacrifices, pancha mahayajna: to God, ancestors, devas, creatures and men.

-       See: yajna.

-       kama: "Pleasure, love; enjoyment." Earthly love, aesthetic and cultural fulfillment, pleasures of the world (including sexual), the joys of family, intellectual satisfaction. Enjoyment of happiness, security, creativity, usefulness and inspiration.

-       See: Kama Sutras.

-       moksha: "Liberation." Freedom from rebirth through the ultimate attainment, realization of the Self God, Parasiva. The spiritual attainments and superconscious joys, attending renunciation and yoga leading to Self Realization. Moksha comes through the fulfillment of dharma, artha and kama (known in Tamil as aram, porul and inbam, and explained by Tiruvalluvar in Tirukural) in the current or past lives, so that one is no longer attached to worldly joys or sorrows. It is the supreme goal of life, called paramartha.

See: liberation, moksha.

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

Dinacharya

In order to keep the tridoshas in a state of healthy equlibrium and digestion & metabolism (agni) in proper order, Ayurveda prescribes for each individual a specific daily routine ( dina – day & acharya – behaviour). The various stages to this daily routine, influenced by the specifics of your prakriti, that will enable you to make the most out of your life, are:

Arising

Since our biological clocks are attuned to the rising and setting of the sun, it is obviously better to awake at sunrise in perfect synchronisation to the natural clock. An ideal time to let the body cells soak in the strength of a tempered sun to be charged for the day. Drinking a glass of luke-warm water helps flush out all toxins accumulated overnight in the body.

Natural Urges

The last portion of the night being ruled by vata – involved in the process of elimination – dawn is the best time to eliminate the body's physical waste. Proper elimination also helping remove the kapha that naturally accumulates overnight. Defecation once or twice daily is the best. Preferably not immediately after a meal. But urination then is wise. Examine your eliminations each morning and if you notice any disturbance indicating poor digestion, go on a fast. It will allow the body rest to correct the system before disease sets in. Never suppress the natural physical urges as elimination, hunger, thirst, sleep, sneezing, yawning, vomiting, flatus and ejaculation, for it will lead to discomfort and even disease.

Cleanliness

Thorough washing of the limbs, face, mouth, eyes & nose purifies the bodies sense organs. Best done with a bath in clean water, it should accompany brushing of the teeth (should be repeated after every meal), scraping off a toxicated coating of ama from the tongue, occasional gargling of salt water with a pinch of turmeric to keep gums, mouth & throat healthy, proper cleaning of the nose and the ears and washing the eyes with warm water held in mouth for moments (saliva being very good for the eyes). Keep your hair trimmed, nails filed and wear clean clothes. Feel free to use perfumes in moderation and feel good.

Exercise

Either passive like massage or active like aerobics or both as in yoga postures, regular exercise increases the body's stamina and resistance to disease by facilitating the immune system, clearing all channels, promoting circulation & waste disposal, and destroying fat. Done regularly, it can reduce anxiety but become addictive. Depending on age & body type, kaphas can go for heavy exercises, pittas should do it in moderation and vatas should perform yoga and not aerobics. Never exert more than half your capacity, during illness, just after a meal and without rhythmic breathing. Swimming, walking and even laughing are excellent options.

Massage

Necessary for every person, a regular self-massage with herbal oils is usually adequate but needs to be supplemented with professional attention occasionally. It makes the skin supple, controls vata by reducing its cold, dry, light, rough & erratic qualities, enhances blood circulation, encourages quicker removal of metabolic wastes and relaxes the body. Follow the normal direction of hair growth, use a little extra oil over the body's vital parts, massage the scalp and head at least weekly and just the soles of your feet if short of time.

Meditation

Ideal for disciplining the mind and removing stress & strain, it is best done after a quick bath to cleanse yourself. Critical in satisfying the mind's hunger, when done well it is so nourishing that even the body can survive on less. Control of desire, or mental hunger, is the key to longevity and immortality. Anything can be meditation so long it is sincere and heartfelt. The simplest and healthiest involves the sun and its golden colour is deemed the most nourishing and productive.

While this routine acts as a critical shield of defence against the destabilising influences of an external environment, by using selective choice in some of the other factors mentioned below you can easily improve upon the condition of your total health.

Clothing

In shielding from extreme temperatures, it tends to reflect the temperament of the wearer in a society showing growing preponderance of the same. Should always be light & airy, and made of natural fibres as cotton, wool, linen or silk. Always wear clean, and never anyone else's except that of a saint. Since energy is brought into the body through the crown of the head and exits from the soles of the feet – extracting abnormal heat from the system – the polluted energy usually collects in the footwear. So avoid wearing other's footwear, try not to take shoes into the house and walk barefoot whenever possible. And wooden sandals are more healthy than animal skin or rubber shoes.

Employment

Since work consumes at least one-third part of our lives and success or failure in your profession affects self-confidence, self-worth, it is important that the nature of work should match well with your prakriti.

Vata people love work that requires sudden bursts of intense energy. But it tends to exhaust them also. So to balance it off, despite their dislike, they should be in routine jobs, slightly repetitive. Need a soothing home and work environment to smooth out their rough edges. They need adequate rest, specially in the afternoons. And should avoid places where the air is exceptionally cool and dry e.g. the freezing cold inside electronics manufacturing outfits or exceptionally dusty fertiliser mills. The ideal jobs must have enough excitement to hold their interest and sufficient routine to avoid imbalances.

Pitta people are very practical, making good administrators but not original thinkers. By nature aggressive and self-promoting, these realists see everything as a contest that has to be won. Insisting on being in the forefront of all activity, they cram as much work as they can, demanding perfect functioning from their bodies all the time. They do not take delays and obstacles to their plans well and must seriously try to be fair to and keep their professional and private lives separate. They should avoid work that is physically irritating or involves heat (as welding or metal casting) and listen more to others. They should ideally have sufficient challenge to keep them occupied without the stress of severe competition.

Innate Kapha stability and balance makes them great administrators. They must make a conscious effort bring in change or variety to their otherwise staid and routine lives. And ensure that even if work is not physically active, leisure is. Slow to get going in the morning, competition is good for them although they may find it stressful.

Choice of Pet

Often an extension of their owner's personalities, pets should ideally be chosen so as to have a therapeutic effect on your doshic imbalances.

Vatas get along famously with dogs, the canine's loveable, sloppy, open-heartedness reassuring and stabilising their cold, fearful, fickle nature. Some do well with small, furry high- strung animals as guinea pigs that arouse the maternal instincts in the owners.

The cat is the Pittas favourite. With strongly held opinions on most subjects, the feline presents continuous challenges, even with its movements.

Kaphas in turn prefer birds, the avian's light chirpiness helping offset some of the dosha's natural ponderousness. For some large dogs prove beneficial as the canine encourages them to exercise along with.

Choice of Partner

Ayurvedic wisdom suggests that like types make better mates because of similar mental processes, attitudes and sexual proclivities. Unfortunately, two people of similar dispositions are likely to have the same defects too. Choosing the right partner who will stimulate, inspire you to evolve into better individual thus becomes very important.

Sleep

A state of physical inertia with mental relaxation, sleep promotes proper growth of the self. Night is the natural time to sleep and mid-day catnaps should not be more than 15 minutes long except for the very young, very old, very weak and those intoxicated, diseased, exhausted or traumatised. Avoid having a full meal just before retiring to bed. Sleeping on the right side is the most relaxing and good for yoga. On the left, it is most digestive and increases interest in food, sleep and sex. Sleeping on the back indirectly and on the stomach directly encourages disease. Sleeping with crown of the head facing east and feet into the west promotes the best meditative sleep. Washing the hands, feet & face just before improves sleep. Never sleep in the kitchen and go to bed only to sleep. 6 to 8 hours of daily sleep is essential. The ideal form of sleep is yoga – a state of complete physical inertness with retention of mental alertness & awareness.

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

Yama (Sanskrit) [from the verbal root yam to subdue, control]

A curb, rein, bridle; hence the act of curbing, suppression, self-control. Especially prominent in yoga as self-restraint: it is the first of the eight angas or means of attaining mental concentration.

As a proper name, the deity who rules over the shades of the dead in the Rig-Veda, corresponding to the Greek Hades or Roman Pluto. Hence Yama is the personification of the third root-race, because these were the first to taste death -- the first self-consciously intellectual humans who died and departed after death to devachan. Hence also the ascription in Hindu mythology to Yama as the ruler of the pitris. In the Mahabharata, he is described as dressed in blood-red garments, with a glittering form, a crown on his head, glowing eyes and, like Varuna, he holds a noose with which he binds the spirit after drawing it from the body after death.

"Yama is represented as the son of Vivaswat (the Sun). He had a twin-sister named Yami, who was ever urging him, according to another hymn, to take her for his wife, in order to perpetuate the species" (TG 375-6). Yama and his twin sister is a distinct reference to the androgynous character of the human race from the middle of the third root-race forward.

The Rig-Veda "nowhere shows Yama 'as having anything to do with the punishment of the wicked.' As king and judge of the dead, a Pluto in short, Yama is a far later creation. One has to study the true character of Yama-Yami throughout more than one hymn and epic poem, and collect the various accounts scattered in dozens of ancient works, and then he will obtain a consensus of allegorical statements which will be found to corroborate and justify the Esoteric teaching, that Yama-Yami is the symbol of the dual Manas, in one of its mystical meanings.

For instance, Yama-Yami is always represented of a green colour and clothed with red, and as dwelling in a palace of copper and iron. Students of Occultism know to which of the human 'principles' the green and the red colours, and by correspondence the iron and copper, are to be applied. The 'twofold-ruler' -- the epithet of Yama-Yami -- is regarded in the exoteric teachings of the Chino-Buddhists as both judge and criminal, the restrainer of his own evil doings and the evil-doer himself. In the Hindu epic poems Yama-Yami is the twin-child of the Sun (the deity) by Sanjna (spiritual consciousness); but while Yama is the Aryan 'lord of the day,' appearing as the symbol of spirit in the East, Yami is the queen of the night (darkness, ignorance) 'who opens to mortals the path to the West' -- the emblem of evil and matter. In the Puranas Yama has many wives (many Yamis) who force him to dwell in the lower world (Patala, Myalba, etc., etc.); and an allegory represents him with his foot lifted, to kick Chhaya, the handmaiden of his father (the astral body of his mother, Sanjna, a metaphysical aspect of Buddhi or Alaya).

As stated in the Hindu Scriptures, a soul when it quits its mortal frame, repairs to its abode in the lower regions (Kamaloka or Hades). Once there, the Recorder, the Karmic messenger called Chitragupta (hidden or concealed brightness), reads out his account from the Great Register, wherein during the life of the human being, every deed and thought are indelibly impressed -- and, according to the sentence pronounced, the 'soul' either ascends to the abode of the Pitris (Devachan), descends to a 'hell' (Kamaloka), or is reborn on earth in another human form" (TG 376).

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

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:

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):

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):

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:

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

1)    the blissful garment of conscious selfhood;

2)    the garment of knowing or reason;

3)    the garment of fancy, etc., spoken of as the soul;

4)    the garment of life or breath; and

5)    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:

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:

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

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

A cause is defined as an unconditional and invariable antecedent of an effect and an effect as an unconditional and invariable consequent of a cause. The same cause produces the same effect; and the same effect is produced by the same cause. The cause is not present in any hidden form whatsoever in its effect. The following conditions should be met: [1] The cause must be antencedent [Purvavrtti] [2] Invariability [Niyatapurvavrtti ...

See also:

Nyaya, Nyaya - Epistemology, Nyaya - Theory of Inference, Nyaya - The Nyaya Theory of Causation, Nyaya - Anyathakyativada of Nyaya, Nyaya - Nyaya Proof for God, Nyaya - Nyaya proofs for monotheism

Read more here: » Nyaya: Encyclopedia II - Nyaya - The Nyaya Theory of Causation

Ahimsa - Yoga. Yoga is one of the six schools of Hindu philosophy, and as codified by Maharishi Patanjali in the seminal work Yoga Sutra, the foundation of ashtanga and Raja Yoga, ahimsa is the first of the five yamas, or eternal vows or restraints of yoga. Ahimsa - Gandhi. Mahatma Gandhi was a follower of Sanatana Dharma, i.e. Hinduism, and drew many of his concepts of truth, nobility and ethics from the Bhagavad Gita and his personal love of Lord Rama, a Hindu G ...

See also:

Ahimsa, Ahimsa - Ahimsa in Jainism, Ahimsa - External links and references in Jainism, Ahimsa - Ahimsa in Hinduism, Ahimsa - Yoga, Ahimsa - Gandhi

Read more here: » Ahimsa: Encyclopedia II - Ahimsa - Ahimsa in Hinduism

Definition and meaning of Basic Human Needs

Basic Human Needs

All humans require three things to survive: food, clothing, and shelter. People need food to eat, clothes to wear and a house to live in. They work to make a living to buy these things, or they make them. In some cultures people make their own clothes from wool they get from the sheep they raise. Others grow cotton and spin it into cloth for themselves or to sell to businesses which spin it and make it into clothing. Farmers provide most grain and meat to factories which process it into food for distribution through grocery stores. People can choose to pay rent or buy or build their own houses. These are some ways people meet their basic human needs. Some people experience better standards of living, they eat better food, wear nicer clothes and live in bigger houses than other people. While people can be happy with less, those who do not meet all three basic needs may not survive.

(Source: The Social Studies Center at Texas University )

Also see these pages:  Social Studies, Social Studies Sitemap, History, History Sitemap

For more dictionary entries, see » Yoga Clothing Dictionary

Definition and meaning of Basic Human Needs

Basic Human Needs

All humans require three things to survive: food, clothing, and shelter. People need food to eat, clothes to wear and a house to live in. They work to make a living to buy these things, or they make them. In some cultures people make their own clothes from wool they get from the sheep they raise. Others grow cotton and spin it into cloth for themselves or to sell to businesses which spin it and make it into clothing. Farmers provide most grain and meat to factories which process it into food for distribution through grocery stores. People can choose to pay rent or buy or build their own houses. These are some ways people meet their basic human needs. Some people experience better standards of living, they eat better food, wear nicer clothes and live in bigger houses than other people. While people can be happy with less, those who do not meet all three basic needs may not survive.

(Source: The Social Studies Center at Texas University )

Also see these pages:  Social Studies, Social Studies Sitemap, History, History Sitemap

For more dictionary entries, see » Yoga Clothing Dictionary

Detractors have thought that Master Ching Hai may only be teaching these methods for her own profit, thus the media giving her the nickname, "Part Buddha, Part Madonna". Since claiming to attain enlightenment, she has opened vegetarian restauraunts, held public seminars, and has made millions of dollars as a painter, fashion designer, and jewelry designer. She has also raised eyebrows for her flamboyant dress sense, which is not in line with that of a Buddhist monk or nun. Criticisms of Master Ching Hai tend to focus on the fact that her dis ...

See also:

Suma Ching Hai, Suma Ching Hai - Biography, Suma Ching Hai - Unofficial Version, Suma Ching Hai - Life after enlightenment, Suma Ching Hai - Teachings, Suma Ching Hai - The Quan Yin Method, Suma Ching Hai - Criticism, Suma Ching Hai - Teachings, Suma Ching Hai - Brainwashing, Suma Ching Hai - Politics, Suma Ching Hai - Quotes

Read more here: » Suma Ching Hai: Encyclopedia II - Suma Ching Hai - Criticism

Sitting - Tailor Indian style Crisscross applesauce. To sit in the Tailor style: sit on floor any way bend one knee so that heel moves toward buttocks. bend other knee in same fashion, but place leg over other bent leg. Sitting - Lotus position. To sit in the lotus position: Start in the Tailor style described above Take one foot and bring it around to rest in the crook of your knee, bottom facing upwards (This is the Half-lotus position) Take the other foot and bring it up to rest on ...

See also:

Sitting, Sitting - Floor sitting positions, Sitting - Tailor Indian style Crisscross applesauce, Sitting - Lotus position, Sitting - Half-lotus position, Sitting - Burmese position, Sitting - Zazen positions, Sitting - Seiza position, Sitting - Chair sitting positions, Sitting - Standard, Sitting - Kneeling chairs

Read more here: » Sitting: Encyclopedia II - Sitting - Floor sitting positions

He is a Lokapala and an Aditya. In art, he is depicted with green or red skin, red clothes, and riding a buffalo. He holds a loop of rope in his left hand with which he pulls the soul from the corpse. He is the son of Surya (Sun) and twin brother of Yami, or Yamuna, traditionally the first human pair in the Vedas. He was also worshiped as a son of Vivasvat and Saranya. He is one of the Ashta-Dikpalas and represents the south. He reports to Lord Shiva the Destroyer, an aspect of Trimurti (Hinduism's triune Godhead). Three hymns (10, 14, and 3 ...

See also:

Yama, Yama - Characteristics of Yama, Yama - Subordination to Shiva and Vishnu, Yama - Yamas as codes of conduct, Yama - Yama in popular culture

Read more here: » Yama: Encyclopedia II - Yama - Characteristics of Yama

Several findings indicate that colour and light have been used for health treatments since the beginning of recorded time. Colour therapy is possibly rooted in Ayurveda, an ancient form of medicine practiced in India for thousands of years. Other historic roots are attributed to Chinese and ancient Egyptian culture. In traditional Chinese medicine, each organ is associated with a colour. Ancient Egyptians built solarium-type rooms, which could be fitted with coloured panes of glass. The sun would shine through the ...

See also:

Chromotherapy, Chromotherapy - Criticism, Chromotherapy - History, Chromotherapy - Meaning and use of colours, Chromotherapy - Red, Chromotherapy - Orange, Chromotherapy - Yellow, Chromotherapy - Green, Chromotherapy - Blue, Chromotherapy - Indigo, Chromotherapy - Violet

Read more here: » Chromotherapy: Encyclopedia II - Chromotherapy - History

Esotericism largely overlaps with occultism which simply means "hidden knowledge." However, in the 20th century many esotericists avoid the latter term owing to negative connotations associated with it (for example, the presumption that it involves devil-worship or black magic). For the same reason, many (predominantly Christian) opponents of esotericism prefer the term "occultism." Much overlap exists as well between esotericism and mysticism. However, many mystical traditions do not attempt to introduce additional spir ...

See also:

Esotericism, Esotericism - Etymology, Esotericism - Esoteric vs. Esotericism, Esotericism - Nuances, Esotericism - Scope, Esotericism - Historical sketch, Esotericism - Esoteric themes, Esotericism - Traditions, Esotericism - Esotericism in popular culture

Read more here: » Esotericism: Encyclopedia II - Esotericism - Nuances