The Power of Mudras Luxamore

 

MUDRAS & HAND SYMBOLISM--THE POWER OF MUDRAS PART 1: WHAT ARE MUDRAS?

When we study Eastern philosophies, beliefs, culture, and the pragmatic yogic methods of Hinduis and Buddhism, we often come across practices of systematic hand gestures. The rites, rituals, initiations, dances, and spiritual disciplines of these Oriental religions and traditions are replete with multifold forms of hand gestures with symbolic meanings and empowering virtues. In Sanskrit these gestures are called mudra mudra.. Mudra means "seal," or "symbol." The word has various connotations or definitions in Yogic and Tantric philosophies. In Hatha yoga, mudras are special physical asanas, or body-postures; they are also certain exercises or processes that arouse into activity one's innate energies. The ancient yogic text, the "Gheranda-Samhita," describes twenty-five of these mudras amon which are: ashvini-mudra, bhuja bhujangini-mudra, ngini-mudra, kaki-mudra kaki-mudra,, khecar khecari-mudra, i-mudra, mahamaha-mudra mudra,,  mandukimudra, matangi-mudra, nabho-mudra, pashini-mudra, sahajoli-mudra, shakti-calani-mudra,  shambhavi-mudra, tadagi-mudra, vajroli-mudra, viparita-karani vi parita-karani-mudra, -mudra, yoni yoni-mudra, -mudra, etc.  etc. The above yogic manual advises us that these mudras are to be kept secret with great care and not to be conveyed to anyone unfit for their reception as these mudras could confer tremendous power  and psychic abilities called siddhi called  siddhi s. Those without the right spiritual qualifications could cause untold harm to themselves and others should they engage in these exercises and be successful in unfolding occult occult faculti f aculties. es. The psychic powers acquired therefrom would be misapplied, misused and abused for egoistic  purposes--and thi thiss is potenti potentiall ally y fatal for one's evol evoluti utionary onary growth. T hese mudras were therefore esoteric in nature and reserved for the chosen few--the true spiritual aspirants, and not for the worldly- minded or the overly spiritually ambitious. This doctrine "for the few" was observed carefully by mostly all spiritual traditions. In one ritualistic text of the Vajrayana Tantra concerning an initiatory teaching, the chela or student is enjoined to, " . . . spread this teaching with great caution. It should be kept secret from both sinful and Dam Med (oath-breakers) persons; from sophi sophisti sticated cated and foul foulmouthed mouthed persons. This teaching should not be given to skeptical and defamatory persons; it should not be bestowed upon heretical and insincere persons. It should not be given to the thief of Dharma [spiritua doctrines] or to those who do not observe the precepts. Keep this sacred teaching from such  persons is a rule you should should observe." In his manual on yoga, which consists of 195 Sutras, Patanjali never once mentioned mudras, no the serpent force, or kundalini for that matter. Perhaps he considered these teachings esoteric and not meant for general circulation. Aside from the possible acquisition of paranormal powers as one result of the awakening of the kundalinic force lying latent at the base of the spine, the mudras described by the Gheranda-Samhit

 

also results in rejuvenation, and the sought for liberation from the mortal, human condition. Intense and constant practice of these mudras in conjunction with other spiritual exercises is said to have the  power to transform man into a li livi ving ng g god. od. Hand mudras, we bel beliieve, do have this ki kind nd of effec effect. t.

Hindu Tantrism has a different understanding of mudras. To the practitioners of Tantra, the term refers to a  shakti  shakti,, a human female participant in the maithuna, or sexual rites; or even to the  parche  par ched d grai grain n as one of the five five ing ngredi redients ents used in the panca-tattva ri rite te because of its physi physical cal resemblance to the yoni, the female genitalia. Shaktis are called "mudras" because in the process o ritualistic and yogic coitus they have an effect similar to body and hand mudras. Mudras awaken dormant psycho-physical centers and purifies certain subtle channels allowing for  the circulatio n of energies to take place; Mudras facilitates concentration, and are a powerful means of communing with the forces and divinities lying within man's inner nature; women have a great access to psychic the sexual yogicinact, when properly conducted, the same thing. Being highlyenergies; respected,thus, a woman proficient the Tantric arts is referred to asdoes a "mudra," or  to be more specific, "Karma mudra," of which there are five kinds, categorized according to various  psycho-physical  psycho-physi cal characteri characteristi stics. cs. In another sense, "closed electrical-circuits" of the subtle channels in the physical and etheric bodies are also known as "seals," or mudras. In passing, we should mention that the large earrings worn by members of the Kanphata the Kanphata Order  in  in India are likewise called "mudra." The Kagyu sect of Vajrayana Buddhism uses the suffix "maha" meaning "great" in association with the term "mudra." Thus, the conjoined word mahamudra means "the Great Seal," or "the Grea Symbol." In this context, the word refers to a state of direct realization and experience of the ultimate nature of the Mind or Reality where all dualities and sense of separateness from All that I are transcended.

 

Putting aside complexities, the definition of mudra is simply "symbolic gesture." Chogyam Trungp in his book, "Mudra," defines the word as, "a symbol in the wider sense of gesture or action. It is the inspiring color of phenomena. Also it is a symbol expressed with the hands to state for onesel and others the quality of different moments of meditation, such as touching the earth with the right hand as a witness to Buddha's freedom from emotional and mental frivolousness." Yoga teachings in general explain that mudras denote the hand gestures and movements used in the  performance of dances, ritual rituals, s, rites, and whi whille engag engagiing iin n spiri spiritual tual ex exerci ercises ses such as medi meditati tation. on. Mudras symbolically express inner feelings and inner psychological states; they also generate various qualities such as fearlessness, power, charity, and peace in the practitioner and to on- lookers. In another ancient text called Soma-Shambhu-Paddhati Soma-Shambhu-Paddhati,, a great number of these hand mudras are described. Perhaps the best known by yogic practitioners and students are abhaya- mudra, anjalimudra, cin- mudra, dhyana- mudra, and jnana- mudra. Some of these mudras are known by other  names, especially in other cultures and spiritual traditions. It is this latter understanding of mudr  that we shall be dealing with in this series of articles.

To sum up, we present Nik Douglas' definition of "mudra" to be found in the glossary of his book, Sexual Secrets : (Mudras are) "mystic hand gestures used to focus subtle energy, transmit teachings through symbols and confer psychic protection. As an aid to Tantric meditation, mudra can also mean woman in her 

 

role as Yogini. The same term is sometimes used to refer to cereal grains used in Tantric rites. " The Origin of Mudras

It is not quite known when or where systematized and stylized gestures originated. Almost al ancient cultures made use of hand signs in one form or another. Hand Signs were employed even in earliest times in religion, in the rhetoric art, in social intercourse, in builders' and trade guilds, etc. The operative Masons--the Comacines, the builders of Europe's finest cathedrals, and the hoar  trade guild known as the Dionysiac Artificers--who Artificers--who were responsible for the construction of ancient  buillding  bui dingss and structures--al structures--alll made use of hand sig signs ns as a system of communi communicati cation on and protecti protection on o their conclaves or secret meetings against unauthorized entry. In Hindui Hinduism, sm, as well as B Buddhi uddhism, sm, hundreds of mudras were formed for yogi yogicc purposes, for  ceremo cer emonies, nies, drama, and dance. Most of these were symbol symbolic ic iin n nature, others, however however,, had metaphysical virtues. T here are literal literally ly hundreds of mudra-gesture mudra-gesturess forme formed d by the anc ancient ient yog yogis is and sages; however, they are all based on four basic hand positions: the open palm, the hollowed palm, the closed fist, and the hand with fingertips together. In the Occ Occident, ident, the study o off hand gestures in ritual and its spontaneous movemen movements ts is call called ed cheironomy. It particularly relates to gestures used in esoteric symbolism and certain forms or signs used in religious ritual. In occultism, each hand gesture has certain significance as well as embodying a certain force. Ritual gestures were an important part of religious ceremonies in most ancient cultures. They were said to have the power to call upon the gods, to unfold powers, and to affect the surroundings in various vario us ways. T The he anci ancient ent Egypti Egyptians ans re reg garded the hand poses of their god- incarnate pharaohs as highly potent, even if it is just a pictorial representation. While depicting these pharaohs in murals or  while forming statues of them, artists were careful not to misrepresent the mudras assumed by their  sovereign for fear that it would evoke an unwanted force. Power in the Hands

The hands when used systematically in mudra exercises result in a wealth of benefit for the  practiti  practi tioner oner.. Not onl only y does it improve one's heal health, th, they als also o generate the energ energiies that woul would d empower one to live a dignified life as a child of God. Specific hand gestures assist the unfoldmen of one's divine potentials, or inner divinity lying dormant within one's being. Mudras facilitate the awareness of our inner nature, the reality of Spirit, the oneness of the Cosmos. It arouses the spiritual heart to expand and express itself with effulgent radiance. Through love, selfless love, unconditional love, divine love, it is possible to conquer all things. It is with love that we approach God, not through fear; fear will never take us to the divine throne. To express love is the beginning of wisdom.

 

By practicing hand gestures we eventually find ourselves communicating with Nature, for some o her esoteric languages are signs and symbols. Mudras generate structured magnetic fields with forms that resemble computer fractuals and images. Abstract forms reach the higher planes of life where angelic forces reside. Thus, by performing mudras we may eventually find ourselves socializing with cherubim and seraphim. According to scientists we use about 10% of our brain potential. Mudra practices may change al that, for the energies that it awakens clears all of the vessels--physical and non-physic al--o obstructions and blockages that prevent the brain from being nourished and developed. ew synapses between neurons are formed when the brain receives a good supply of chi or prana. An increase in I.Q., a strong memory retention, improved learning ability, and mental alertness, are some of the results of cleared energy channels. When empowered the brain forms new connections with the etheric brain. These connections resemble and function as miniature sutratma, which is the link between the lower  quaternary of the microcosm and the higher components that we normally refer to as "the Spirit" o man. The more links between the etheric and physical brain, the more powerful and intelligent the  brain becomes. Mudras awaken the power of the hands to act therapeutically and magically. The psychic centers in the palms and fingertips are activated to their optimal level by the consistent application of mudras. This eventually facilitates the free outflow and influx of cosmic forces that may be utilized for  various occult purposes. With such power, even a mere touch may mesmerize, enchant, fascinate, or quicken the "dead." Hands with such power would definitely be an asset not only to the metaphysical practitioner but also to those involved in social and business affairs. The Various Traditions

In these series of articles we shope to describe the mudra practices to be found in various religious  practices, such as in Buddhism, and Hinduism;  practices, Hinduism; and in various countri countries es ri rich ch in cultu cultural ral traditi traditions ons as for instance, Japan, India, China, Tibet, and Indonesia. Mudra teachings are also to be found i Christianity and in the Egyptian tradition. Contemporary development of Runic lore has also its own version of hand-gestures designed to offer psychic benefits. We will describe some of these and teach how our readers may put these mudras into practice to assist their spiritual unfoldment and the improvement of their mundane lives. Regrettably, there are many powerful mudras to be found in mystical schools and traditions that we have not been able to get access to and thus present in these articles. For instance, Chen Yen or  Shingon Buddhism, which is considered as an esoteric tradition, has a rich heritage on mudr   practices.  practi ces. These mudras are performed in conjunction with with mantras and the visual visualiizatio zation n of 

 

mandalas. According to their doctrines, mudras, mantras, and mandalas represent body, speech, and mind. Chen Yen Buddhism teaches that the culture of these three aspects of the microcosm leads the practitioner to a higher spiritual state of being. Another Buddhist school that teaches mudras is the True Buddha School led by the Living Buddha Lu Sheng-yen. One would have to be a followe of the Living Buddha in order to acquire the mudra teachings. The Spiritual Path

At the very outset of these articles we would caution our readers not to misapply any phenomena  powers that they may acqui acquire re throug through h the practi practice ce of the mudras. Al Always ways ai aim m for spi spiri ritual tualiity, ty, not for the attainment of illusory baubles. Do not strive for the phenomenal, the sensational; or be obsessed with spiritual powers. The goal is soul-development, not self-aggrandizement. The spiritua tyro should not succumb to self-deception, self-complacency, self-centeredness, self- importance, and all egoistic tendencies. Until the false ego is subdued, one has not reached the proper state where enlightenment may be acquired or where spiritual forces and powers may be properly harnessed and applied; even the socalled awakening and rising of the kundalini force will not be optimal in its influence. There is too much deception here. Psychicism is often mistaken for spirituality. Visions may delight the ego, seeing spirits may make one think highly of oneself, the vain display of  "supernatural" powers may leave one too self-comp lacent. In the end the evolving soul gets stuck in the astral mire, no matter how sublime visions or experiences may be. The nature and apprehension of one's visions is related to one's evolutionary status. The higher we are the more true our  understanding and perception. Those who claim the ability to see sublime visions while being morally bankrupt are only perceiving the lower astral planes and the projections of their own subconscious minds. What true spirituality is cannot be stated too openly for the reason that it would be falsely adopted or assumed by those pretending to be "Masters" in order to fool an unwary and ignorant crowd. The true Master, however, has his own criteria and is able to differentiate the false from the real, the

 

quacks from those who are genui genuine. ne. If the reader argues that he or she seeks powers so that they may be of help to humanity it is time for introspection. With what you have right now, are you helping humanity? Do you make sacrifices on behalf of humanity? Do you serve selflessly? Please do not deceive yourself. It is always wise to firstt work upon your own character before undertaking firs undertaking the unfol unfoldment dment of powers. Without a true Guru one could be led astray by dark forces posing as representatives of Light. The spiritual spiri tual path is fil filled led with thor thorns ns and mirag mirages. es. T he closer one gets to the goal goal,, the mor moree temptations, obstacles, tests, and trials temptations, trials one encounters. T he chelas, students of the spiri spiritual tual path often succumbs to glamour glamour and il illusi lusions, ons, false understanding and beliefs. Without the Guru's aid, they could fall. But most often while bathing in the false astra astrall llig ight ht th they ey fo forget rget the Gur Guru u and seek instead temporar temporary y deli delights. ghts. S Students tudents o metaphysics should not attempt to fly before they can run, run before they can walk, walk before they can stand, or stand before they can crawl. In their ambition to attain spiritual power and personal bliss quickly, students of metaphysics make the mistake of jumping from Guru to Guru, from teaching to teaching, from tradition to tradition, not realizing the traps thattothey are laying for themselves, and thus delaying the divine grace that the true Guru would channel them. They would also not experience the Guru's essence in such a manner; nor will they receive all tha the Guru would like to give. It is like digging a well for water. We would dig 5-6 m before reaching water. If we were to dig a meter here, a meter there, we would end up with nothing substantial. Students would end up confused: one Guru says this, another says that, etc. Students that follow many Gurus simultaneously are not loyal to the instructions of any one o them. It is also unfair to the Guru as a problem might arise in their spiritual disciplines. Who would then b responsible for that? To which Guru should the student go to? The spiritual aspirant is unaware that certain traditions are incompatible, that some rays do not mix well, and that by practicing them together these might eventuate in psychic and psychological impediments and problems. Masters have always cautioned us to "make haste slowly." The ancient Rishis and Yogis were well aware of this problem of the neophyte, they therefore established Guru Puja, Puja, or the worship of the Guru. Essentially this was not for the purpose of glorifying the Guru in any way, it was for the purpose o assisting the chelas or students to maintain focus, to develop divine love, to instill a sense o identification with their Guru so that they may become like the object of their adoration. Students would derive the utmost benefit by sticking to a single Guru. Only in this manner would i  be possible possible for the chela to experi experience ence "G "Guru uru Tattva," "Z "Zat at G Guru," uru," or the essence of the G Guru uru wher  the Supreme Being expresses and bestows through the Guru untold spiritual wealth upon the loya

 

and devoted student. We may claim that we express unconditional love; and yet, if we do not have trust and faith in our  Preceptor, if we do not apply his instructions and advice seeking pastures in other fields and hoping for a quick attainment, and thus destroying all that the Guru wishes his disciples to accomplish--that is, to unfold in an orderly and proper manner--then it simply proves that our claim of unconditional love is false. There are agents of the dark forces stomping around looking for victims. They entrap their prey by flattery, big promises and a show of "psychic powers" and the like. Metaphysical students should be on guard and not fall into their clutches for their path lead downward to the abyss. The spiritual path toward the lofty goal of Buddhahood, human perfection, or the ascension may be compared to a ladder consisting of many rungs. Each rung should be treaded upon. Missing a run would only mean returning again in a later life time to learn or experience it. Attaining nirvana, experienc ing bliss, or acquiring an expanded consciousness is all well and good but a person is no closer to the goal than before. Prior to starting off his career as a human soul Man was in such a divine natural state, tranquil,  bliissful  bl ssful,, sans ego;ignori and ng yetiitt he for a ireason, forown a spiri spisakes ritual tualalone? purpose. Woul ould d we negate negate this this  purpose now by noring andincarnated experi experienci encing ng bl bli ss for our The goal is the Ascension and in order to do that the quaternary principles--the physical, the etheric, the astral, and the lower mental bodies would have to be transmuted and raised to the causal level, and this cannot be done with the false ego still running amuck, when the sense of mortality still holds sway, when self-centeredness is the whole purpose of existence. The experience of bliss does not indicate a high spiritual development. There are various levels o  bliiss, not all of whi  bl which ch ori orig ginate in the bl bliissful center of the Soul, or Hig Higher her Self. Man possesse certain components in his being that records past feelings whether of trauma or joy. When stimulated or cleansed these components release their contents and is experienced by the consciousness. This experience is often mistaken for the impregnation of the Holy Spirit. An advanced consciousness no longer jud ges dualistically what it perceives. It does not differentiate  between the good and the bad, the evol evolved ved and the unevol unevolved, ved, the beauti beautiful ful and the ugl ugly. y. IItt is only only aware of the presence of God in all. When we get down to spiritual basics, psychic powers mean nothing. They do not take a person closer to God. Possessing paranormal abilities do not make a person spiritual. Spirituality ha nothing to do with what you have or what you know. It has to do with what you are, and how well you are expressing your Divine Self. Therefore, in conjunction to disinterestedness, the study of mudras we would adjure our readers develop purity, love, affection, detachment, gentleness, harmlessness, beauty, toselflessness, selfabandonment, and other divine virtues. Also, deepen your metaphysical knowledge of Cosmic laws

 

and apply spiritual precepts. Do not miss a rung of the ladder leading toward the goal of human  perfection.  perfectio n. As sai said d before, if any rung is missed you woul would d have to return to start al alll over again again in order to tread it. It is wonderful to unfold unconditional love and to experience bliss but do no forget that Divine Consciousness has many spiritual aspects and attributes, each one of which the spiritual aspirant would have to personally unfold. The person with the full unfoldment of one or two divine virtues has still a long way to go to reach perfection compared with another who has almost unfolded all o them but incompletely as yet. It is therefore, difficult to judge another using human values and  perception.  percepti on. Mudras are tools to spiritual development. They should be used in conjunction with othe metaphysical disciplines and not applied as a sole sadhana or spiritual practice. There is no one method or technique that is superior to another. They all have their place in a disciple's daily workout, and each have their own purpose and effect. Thus, while engaging in mudras, one should not give up one's daily prayers, meditations, occult disciplines and other yogic practices. Chelas should not be attached to the sensations that mudras give--their purpose is not to offer   personal deli delight; rather chelas shoul should d be focused more on the goal of human exi existence. stence. Purpose of These Series of Articles

All that we need to progress spiritually may be found within us. We were told by the Master Jesus that heaven is within us, within our beings; it is not a place that we go to when we pass away, or  after the last angelic trumpet call during the last days of the Apocalypse. We do not deny that in some scriptures heaven is said to be a place. There is some truth in this  belief,  bel ief, in thi thiss contex contextt we may equate heaven to the vari various ous dimensi dimensions, ons, planes planes of exi existences, stences, or  realities. However, the heaven referred to by Master Jesus is quite different. It is more of a state o  being  bei ng,, a level of awareness, a spiri spiritual tual atti attitude. tude. The more we depend upon our inner being, our own Self, our own resources for our own evolvement, the more quickly we will reach the goal of human existence. Excessive dependence upon external agencies simply prolongs our state of ignorance and our human, mortal condition. This is one of the reasons why in Holy Scriptures we are warned not to visit street fortunetellers  paranormalss and such, for they frequentl  paranormal frequently y insti nstilll in us a fal false se sense of sel self-assurance f-assurance and complacency, or conversely--needless fear. They misdirect our attention to things of no eternal worth. They are part of that materialistic scheme of the Dark Ones that hope to delay and i  possibl  possi ble, e, thwart humani humanity's ty's soul prog progress. ress. Salvation does not come from without, it comes from within. The savior of humanity lies within ou own hearts. WeWe have to di find him a simple message that all mystics and saints have  been telling us. telli may disreg sregard ard itthere. at ourThis ownisperil peril. . The purpose of these articles is to assist the raising of the awareness and the expansion of the

 

consciousness of our readers who apply the teachings of the mudras. They are keys to persona development and spiritual unfoldment. By practicing the mudras consistently, the practitioner would in time realize the following : • The existence of unseen forces and Intelligence • The omnipresence, omnipotence and omniscience of Energy • The existence of other dimensions and realities • The oneness of all life • The errors of dualistic perception • The blissful nature of the Spirit, or the Self  • The various powers of the Soul • The illusions of time and space • The birthrights of the Soul such as health, tranquility, prosperity, joy, etc. • The powerful nature of Divine Love • The ephemeral nature of physical life • Morality as a soul necessity • The sacredness of all sentient life • The reality of the Soul . . . and many other things that cannot be put into print or understood intellectually. Mudras may take us to spiritual heights that we have not reached heretofore. It initiates us into the world o  pragmati  pragm aticc mysti mystici cism. sm. Al Alll that a true spi spirit ritual ual Guru may do is to offer keys, gu guiidance, advi advice, ce, and teachings. He or she is unable to force any chela to comply or to obey because of the Law of Fre Choice. It is up to the disciple to trust, have faith in and to open-up to the Teacher. One of our intentions in the writing of these articles is to help preserve an important aspect of the cultural heritage of humanity. Here and there in these works are to be found spiritual gems and seeds that may not be recognized as such. In any case, we believe that they will eventually take root in the fertile grounds of our reader's mind and sprout in an active enhancement of the human condition disregarding commercialism and all partisanship and fanaticism of race, religion, color, gender, tribal affiliation, etc. Although these series of articles are incomplete and have their shortcomings, the aut hor feels that it would still fill the void in most people's awareness concerning esoteric methods of spiritual

 

development. There are many occult techniques, systems, and traditions at our disposal, we only need to search for the tools that work for us. An open mind, fearlessness, and humility are all necessary qualities that would help us in our search for the keys to spiritual knowledge and unfoldment. We reiterate: everything that we need to evolve and grow spiritually we already possess within us. We just need to be shown and given the keys that opens the right portals. These articles, it is hope, would offer a bunch of these keys that would unveil for the reader a greater world of understanding and experience. This is what the writer wills. **************** Copyright © 2001 Luxa more

 

MUDRAS & HAND SYMBOLISM--THE POWER OF MUDRAS PART 2: HAND MYSTERIES

Before we begin discussing mudras, let us first consider some interesting topics concerning hands. This and the following article will be devoted to hand mysteries, symbolism, esotericism, signs, and  beliefs.  bel iefs. Al Althoug though h our treatment of these subjects may be inadequate, from the schol scholarly arly poi point nt o view, the lay person may find them interesting and we especially dedicate this work for their peruse. The miraculous hands--we usually take them for granted and do not see how invaluable they are to us. We only miss their use should a mishap befall them--just like everything else. In the absence o hands civilizations would not have been built. No progress would have been made in our social, industrial, technological, and spiritual life. Human hands are partly responsible for our evolutionary growth from our past animal, primitive state to our present high-tech era. The hands are a projection of our soul-desire to interact and function on the physical plane, and it took million of years for this desire to manifest in the three-dimensional state. Prior to that, during the involutionary cycle, the creature called man lived in an etheric state and with a form devoid o any bodily appendages as recounted in Blavatsky's "Secret Doctrine." At least one ancient philosopher acknowledged the worth of the human hands: Aristotle called it the "organ of organs, the instruments of instruments." As one of the Karmaindri the  Karmaindriya ya,, hands are the active agents of the cerebral system, and by extension, the human soul. It is what Immanuel Kant calle "the visible part of the brain." The nature of our thoughts and emotions are reflected in ideodynamic movements of the hands that are normally visible with their gestures but at times goes unnoticed, or  is invisible to the naked eye. Proof of this may be found in the occult art of dowsing where the imperceptible movement of the hand as motored by nerve impulses causes a pendulum to sway under direction of an unseen subconscious intelligence--the pendulum merely acting as an amplifier for the conscious aspect o the psyche. Benjamin Walker in his book, "Body Magic," notes that no other part of the human body is so intimately related to human behavior than the hands. Hand movements are expressive of human thoughts, character, emotions, and attitudes. Graceful, flowing movements reveal a person who is generally poised and tranquil, a person with culture and refinement. In men, when these gestures are too exaggerated, or when they become too artificial, it indicates effeminate tendencies. A person with a dignified, noble character makes hand gestures quite differently from a person who is debased and boorish in nature. Aggressive hands can be seen by their violent and abrupt movements; just as materialistic subjects are known by their heavy, pendulous, impassive hands. A fidgety hand is

 

reflective of a fidgety mind--someone with a nervous disposition and lacking a positive self- image. Such a person knows not how to control his energy. He releases it through unconscious drumming of his fingers and fiddling around with any available object. Limp hands betray the owner's lack o goals, self-confidence, and zeal for life. Individuals who have the habit of hiding their hands and closing their palms with their fingers reveals that they are secretive, cautious, and perhaps stingy. Hiding the hands behind the back have several possible meanings among which are prudence, restrain and observation or inspection. It is a diplomatic gesture and most nobles often unconsciously assume it. Man not only differ from animals by possessing reason, he also differ from them by possessing hands that are able to may fabricate things, to but convey communicate his advantage thoughts and feelings. Anthropoids possess hands, theyhis lackintentions, a superiortoreason to take full o them. Dolphins and other  cetaceans may be equal or superior to man in spiritual unfoldment--according to modern New-Age thought--yet, without hands they do not have the ability to manifest certain forms of creativity. Perhaps they do not need to, it is not for us to debate over this here. We know that every life- form has its own uniqueness; and Man, in his own distinction can rightly be called "the builder" endowed as he is with the tools--his hands, to manifest his creative will. Herein lies the  blessing  blessi ng or curse of man. Wi With th hi hiss hands he may bui builld heaven on earth, or he may use it destructively to manifest chaos and anarchy--a hellish

 

 pandemonium  pandemoni um that stall stallss evoluti evolutionary onary progress. Understanding this religiously, man "the builder" constructs magnificent temples to worship his gods or representatives of his embodied ideals. That the hands may sometimes symbolize excessive mundane activity and focus to the detriment of spiritual unfoldment can be understood from the esoteric saying that the true spiritua l aspirant ought to spend his time and forces building a temple "not made with hands." This in fact is what Freemasonry, one of the "esoteric brotherhoods" is all about. Though the body is regarded as a temple of the soul not made by mortal hands, a higher  house of God, the Holy of Holies, the Sanctum Sanctorum, is meant in this spiritual precept. Th  brothers of thi thiss aug august ust fraterni fraternity ty throug through h rites, rites, ritual ritualss and ceremoni ceremonial al initi nitiati ations ons are taught taught how to utilize carpenter's tools, esoterically understood, to build this fabulous celestial House of God in spiritual dimension--the true "Temple of the Spirit," or to be more precise, the Causal body which relates to the many mystical symbols representing the Higher Self such as the Ark of the Covenant the candelabra, the Hol Holy y Grail Grail,, the P Phi hillosopher's Stone, etc. The Causal body is the lotus that forms the seat of every enlightened being as portrayed by Buddhas and Bodhisattvas in Buddhist iconography. Though the Causal body is not built by mortal hands  personal effort in in its fabri fabricati cation on is sti stilll requi required red by worship, devotion, servi service, ce, and spiri spiritual tual ex exercises ercises.. We are essentially told in every religion that salvation lies in our own hands. The higher Intelligences will only assist us if we first help ourselves. No external aid is forthcoming if we refuse to take responsibility for our own liberation, salvation, enlightenment, or evolution. The saying of Jesus that heaven is "at hand," or approaching, may be construed to mean tha heaven lies in our own grasp- "in our own hands," if we allow it to be so by working for it, by awakening to the Truth, to a higher awareness and consciousness. It entails personal responsibility. The New Jerusalem, King Solomon's Temple, the Causal body, the Diamond body, or whateve you may call that evolving spiritual body of the microcosm, must be perfected and made manifest on the physical plane through personal

 

effort. Doubts of our own divine, heavenly nature prolongs the sleep of the ages and prevents us from cooperating with the Divine Architect. Later on in these series of articles we will apply the above precept literally and use our hands as mudras to awaken and unfold our divine potentials like the blossoming of a lotus flower. Anatomy of the Hand

What is a hand? Below we quote from the Funk and Wagnall's Encyclopedia that explains thi comprehensively : The hand is explained to be a,"terminal portion of the arms or anterior limbs of humans and other   primates,  pri mates, especi especial allly adapted for graspi rasping ng.. T he graspi rasping ng appendag appendages es of other mammal mammalss and lower  forms of animals are sometimes called hands in order to distinguish them from the feet of the hind limbs, but true hands appear only in the primates. "Superficially the hand consists of a broad palm attached to the forearm by a joint called the wrist. At one side and at the outer edge of the palm are five digits, the thumb and four fingers. The thumb in humans is articulated so that it can be brought opposite to the fingers and thus be employed for  grasping small objects. The fingers themselves can be folded forward over the palm for the holding of objects. The chie difference between the hands of humans and those of the other primates is that the thumbs of the

 

latter cannot be opposed to the fingers. "The human hand has 27 bones: the 8 bones of the carpus, or wrist, arranged in two rows of four; the 5 bones of the metacarpus, or palm, one to each digit; and the 14 digital bones, or phalanges, 2 in the thumb and 3 in each finger. The carpal bones fit into a shallow socket formed by the bones of the forearm. "T he movements of the human hand are accompl "The accompliished by two sets of muscles and tendons: the flexors, for bending the fingers and thumb, and the extensors, for straightening out the digits. The flexor muscles are located on the underside of the forearm and are attached by tendons to the  phalang  phal anges es of the fing fingers. ers. T he ex extensor tensor muscl muscles es are on the back of the forearm and are simi simillarl arly y connected. The human thumb has two separate flexor muscles that move the thumb in opposition and make grasping possible."

Four fingers and a thumb on each hand is the norm. There are cases though, when a person may

 

have extra fingers or thumb on one or both hands. Technically, this anomaly is called polydactylism. called  polydactylism. What causes this is a mystery. According to one of the current scientific theories is that this is an atavistic condition, a genetic remnant of a bygone age that appears from time to time for an unknown reason. This anomaly not only occurs in human beings, they also appear in animals, and this the writer o this article can vouch for as he is well familiar with it personally. In his youth the writer once reared domestic chickens in his parents' farm--one had an upturned hind toe. Other than that she had the normal amount of toes on each foot. However, all of her progeny were polydactylies. They boasted five toes on the terminal part of each leg. According to popular superstition, extr  digits in a hand is a sign of great good or evil. An extra finger on the right hand is supposed to bring good luck, ill- fortune if on the left. Six fingers on both hands indicates that its possessor will be famous or infamous in some way, like Gath, the Philistine giant mentioned in the Bible (1 Chr 20:6). How does the occult scientist explain polydactylism? From the metaphysical point of view, we kno that the physical body is a replica of the etheric body which is the blueprint of its physical counterpart. The structure of the etheric body is amendable to the will of the Higher Self and to lesser extent to the psychological condition of the lower psyche. If a pregnant mother were shocked in some way, for instance, this could have a disastrous effect on the fetus or embryo disfiguring it in some way. Embryonic hands could possibly acquire extra digits as a result of its host's sudden experience of fright or terror. Another explanation of polydactylism is that for karmic reasons, the Higher Self manufactures a vessel in accord with the soul's spiritua needs. Whatever physical deformities it manifests in the physical form is for the teaching of the soul some required lesson. However, how does that apply to animals without a "soul"? As we have stated above the etheric body as blueprint of the physical form may be altered by the will. At a lower level of consciousness the imagination play a role in influencing the matrix that a higher intelligence has formed. The subconscious mind is likewise impressionable. What it perceives in a constant fashion it eventually outpictures in physical form. This is how creatures evolve camouflages on their physical forms. But how do these principles relate to our question above? In the case of animals, the evolution of their physical form and consciousness aspects are directed by what is called "group-spirits" in occultism. These angelic spirits are always experimenting in producing forms that would best adapt to the environment so that the Law of Evolution may be best fulfilled. So abnormalities in nature are experiments done by the Directors of Nature. However, as the tale o Jacob (See Genesis) of how he influenced the nature of the wool of the sheep under his care woul indicate, animals may likewise influence the form, or color of their own progeny through the power  of their subconscious minds. Apropos to this, shamans are said to have the occult ability to shapeshift into various forms, just like the Greek god Proteus. But this most likely concerns the astra  body.

 

One other anomaly are webbed hands. Although not too common, this atavistic characteristic does appear from time to time in human beings. In Buddhism, webbed hands and feet are one of the marks of a Buddha; this, however, should not be construed in a literal sense. Gaskell, the author o the "Dictionary of all Scriptures and Myth" interprets this as the " . . . as yet, fettered organs of action," or in other words, the emotional/mental glamour and illusions working through the senses, hands, feet, and sexual organ. Gaskell's interpretation actually does not make sense when we consider that a Buddha is supposed to be enlightened and to have transcended such mortal errors. A better interpretation in our opinion would be that webbed hands signify spiritual service in the cosmic sea of life.

One of the mysteries of nature regarding human hands is that there are plant-roots resembling them. These roots originate from several species of the Dactylorhiza orchids and is commonly called "Lucky-Hand Root." The number of digits vary from 3 to 10. It is normally carried in a pouch as a amulet or all- round lucky charm. Although the subject of charms and hand amulets are fascinating, they will not be discussed here; we will deal with them in another article. The brain has more sets of nervous pathways leading to the hands than to any other part of the  body.

 

In stress and anxiety, the temperature of the hands increases and it readily becomes sweaty. Liedetectors take advantage of this phenomenon by measuring the differences in the psychogalvanic skin response of subjects during the ir interrogation. It is said that hands make more than a thousand different movements every day. A single repetitive motion of the hand may lead to serious injuries, as in the case of Carpal Tunnel Syndrome (CTS). This is the swelling of the tendons in the carpal tunnel and the compression of nerves resulting in numbness in the hand. Hands, especially the fingernails, are indicators of one's state of health. Fo instance, horizontal ridges on the fingernails may indicate malnutrition; pitted nails may be symptomatic of psoriasis; blue nails show problems in the circulation. Function o off the Hands

Hands may be used to bless or curse; to build or destroy, to harm or heal. It all depends upon ho well man attunes himself and understands the Will of the Cosmos or his True Self. This reaching out to a higher consciousness is symbolically depicted in the famous fresco painting by Michaelangelo upon the ceiling of the Sistine chapel in Rome. "Genesis: the Creation of Man" as it i called, shows Adam reaching out his hand attempting to touch the fingers of his Maker. The banishment from the Garden of Eden or paradise is symbolic of man's descent upon a lowe level of consciousness where he unwittingly lost contact with higher intelligences and alternate realitie s and thus forgot his spiritual roots and purpose of being. Just like Persephone who was abducted by Hades and brought t the netherworld, the soul of man is chained to a dark materialistic consciousness by his ignorance. Ceres, the mother of Persephone, or man's Christ nature ever seeks to redeem her or the huma soul from the clutches of avidya, ignorance. Adam (the generic term for man), after consuming the fruit of the Tree of Knowledge was faintly aware of the existence of the Tree of Life of which he was previously oblivious. The "Lord," anxious that man would not consume this fruit prematurely, banished him from Paradise. Man's subsequent search for immortality became a powerful passion that millions o deaths have not diminished. Man must look in the proper direction for that which he now seeks. It is not to be found in the glamorous and illusory worlds of lower psychicism and materialism. Until the false ego and all that is mortal within man are given up, until all of that false sense of egoic grandeur be displaced by the expression of the Higher Self, man will not begin to sense the immorta life running through his course and subtle veins and realize that immortality is already his as a Cosmic inheritance.

 

As man is a reflection of God and the Universe, a veritable microcosm, so hands can well be said t  be a mi mini niature ature mi microcosm crocosm representi representing ng the physi physical cal man as a whole. whole. For instance, we have the fi five ve elements represented in the fingers just as we have all of the organs in the body reflected in vario us  parts of the hand. T his his is basi basical callly the sci science ence of refl reflexo exollog ogy y ori origi ginated nated in China by the anci ancien en Taoists physicians and the practitioners of alchemy. These ancient doctors discovered that massage or pressure upon specific points of the feet and hands benefit other parts of the body and promote good circulation of the chi, or life- force. Hands are often "read" for divinatory purposes and for determining the inner nature of their   possessor. In Chi China na such analysi analysiss of the hand is cal called led Shou Hsiang . In the West it is known as "palmistry" or "cheiromancy," or to give its more accurate name, cheirogrammeomancy cheirogrammeomancy.. Related to this is "cheirogrammeognomy," "cheiromorphognomy," and "cheiromorphomancy," all of which concerns the study of the hand--its shape, features, lines, and qualities. The lines on the palms of the hands are believed in the occult science of palmistry to designate  person's character and chang changiing fate. In all systems of pal palmi mistry--Chinese, stry--Chinese, Hindu, and Western, certain portions of the hand and fingers represent the celestial bodies--the sun, moon, and planets. Palmistry tells us that the hands come in various shapes: "square," "conical," "spatula," etc; each shape with its own special meaning. The fingers likewise come in assorted sizes hinting of the

 

owner's personal psychological constitution. Lines or marks are to be found on the palms of the hand, and throughout life these are constantly changing in fo rmation. Why lines appear in the hands and may reveal a person's character and probable future is a mystery that remains to be solved. One theory is that the lines are caused by nervous energy or fluid coursing through the physical body

leaving its imprint, its indelible marks on the sensitive, impressible palms of the hands. It is believed that the nature and strength of the marks are determined by the intensity of this vital- fluid which in turn is caused by the inherent qualities of the indwelling soul. The regulator of this nervous-energy appears to be the soul- impressed brain.

 

To explain this in another way: first, the soul influences the brain with its innate characteristics, its character, then the brain releases and regulates the nerve-energy flowing through the body which is recorded on the sensitive portion of the hands appearing as lines and identifiable marks. T his theory is llogi ogical cal but it does not expl explici icitly tly expl explain ain how o one' ne'ss "fate "fate"" may be indicated by the etches made upon the palms of the hands. Perhaps we could explain this simply by saying that one's character, beliefs, and attitudes determine to a large extent one's so-called fate, and so by knowing a subject's psychic make-up it is possible to know his or her probable future. For instance, if a subject has a slothful character, we could predict that he or she would experience financial problems and  poor health. Thi T hiss princi principl plee is based upon the Law of Cause and Effect and is nothi nothing ng mysterious. mysterious. Terence Dukes in his book, "Chinese Hand Analysis," tells us that the hands may be analyzed a different levels, not only from its physical aspects, but from its psychic constitution as well : "Because of the principle (Li) of transmutative levels, it also became possible to interpret a han from its energy flow rather than its physical attributes, and the 'psychic' element (as we would call it today) became accepted. The interpretation would differ depending on the level of paradigmatic and hermeneutical ability of the analyst. From observed hand patterns, a Taoist analyst may be able to tell that you have rebuilt your home, a Chen-Yen Buddhist that your grandmother's spirit was watching over you, and a Buddhist-cum- Taoist that your liver was overworking! T he wel well-trai l-trained ned cheirolog cheirologist ist could tell you all three and more, for such traini training ng iimpli mplies es ttransrans- level understanding and not just prognostic ability." Whether a coincidence or not, the palms show significant number. The figure nineteen in Arabic numerals may be found etched on them. Using the terminology of palmistry, the figure consists of the "life," "heart," and "head" lines. Nineteen is definitely esoteric being one of the two numbers discovered thus far with which the Quran, the holy  book of Islam is structured. There are several million nerve cells on each fingertip and these are extremely delicate. The surface of these fingertips are covered by ridges called rugae, which are developed in the fetus during pregnancy as early as the eighteenth week. The formation of these ridges do not change in life life and remai remains ns until death. T hey cannot be obl obliiterated by any process. Accidents may efface them,  but as

 

the skin recovers, the original pattern appears once again. That each individual has a different set of fingerprints were observed by ancient people and they utilized this to identify themselves to others. For instance, the ancient Assyrians and Chinese made use of fingerprints to sign legal documents in the same manner that we use signatures. Technically, the study of the well-defined patterns of ridges on the fingertips is known as dermatoglyphics dermatoglyphics.. It is believed that the modern study of dermatoglyphia or fingerprints were first conducted by the Czech physiologist Johannes Evengelista Purkinje in the 19th century. Some time later, the Britis scientist Sir Francis Galton proposed the use of fingerprints for identification purposes as did hi ancient predecessors. Modern fingerprinting was first pragmatically implemented by British police officer Sir Edward Richard Henry (1857-1930) in Bengal, India in the 1890s to identify criminals. What is the occult explanation of the unique patterns of our finger ridges? As understood metaphysically, physical man is an expression of the Soul. Patterns upon fingertips are caused by the Higher Self, or the Ego stamp ing its identity upon the tissues of the body by way of the bloo and forming ridge patterns to be found nowhere else in the world. Since each person has his or her  own Ego, unlike animals, each individual is unique, "one-of-a-kind," like a facet of a cut diamond that has its own effulgent glory. As we have said previously, the hands are reflective of man's inner   being  bei ng.. The uniqueness of the Soul may be seen in its shadow, the physical body, together with its microcomponents.

 

The tactile sense is believed to be the most complex of the five senses. It is said to possess at leas eleven distinct sub-senses. There are millions of sensory end organs in the skin. There are sensory detectors of cold, heat, pain, texture, pressure, etc. T hes hesee senses work throug through h the central nervous system. T here are also subtl subtlee senses of the skin related to the autonomi autonomicc or sympatheti sympatheticc nervous system. T hese subtl subtlee senses capture energi energies es vibrating beyond the energy-spectrum perceptible to the five senses. The occasional twitching of the eyes, ears, and various parts of the body that have time immemorial been attributed by occultists to metaphysical forces are actually true in fact. The subtle senses of the skin are ultra sensitive to thought and emotional force emission whether  from an interna internall or an external source. T he belief that whe when n the rig right ht eye twitches means tthat hat "someone is thinking of you," reveals a basic occult truth often derided by skeptics. T he sen sensiti sitivity vity of our sskin kin di differ ffer in the various parts of our body. T he fing fingertips ertips and mucous membranes, as an example, are more sensitive than most parts of the physical structure. According to embryologists, our skin is sensitive to light and is convertible to sight receptors. They explain that small cells, called ocelli, are to be found all over the skin, and that these cells resemble miniature eyes. Among the body parts that are sensitive to light are the forehead, chest, cheeks, temples, and hands. It is no wonder that some people are said to have the unusual ability to sense colors or even "read" words through their fingertips.

 

There is an amazing soothing power in the hands. We often use it to comfort and delight another by touching, caressing, and stroking. We please and tease our loved ones with our playful fingers. In romance the touch of the hand is as essential as the kiss. In Act II, Scene II of "Romeo and Juliet, a famous Shakespearean play, the young Romeo while admiring Juliet from afar wishes that he were a glove on her hand caressing her cheek: "See how she leans her cheek upon her hand! O that I were a glove upon that hand, That I might touch that cheek!" Human hands are fascinating, enchanting and evocative. They often fill us with wonder with thei  beautiful  beauti ful or repul repulsi sive ve appearance. T he pi pioneer oneer of modern western pal palmi mistry stry,, d'Arpenti d' Arpenting ngny ny,,

 

expresses it eloquently : "there are hands which naturally attract us, and there are hands which excite in us repulsion. I have seen hands which seemed covered with eyes, so sagacious and so penetrating was their experience. Some, like those of the sphinx, suggest an idea of mystery; some betray recklessness and strength, combined with activity of body, others again indicate laziness and cunning." Doc tors and scienti Doctors scientists sts have record recorded ed tthe he ffact act that the lack of touch--of touch-- of fondling, fondling, pett petting ing,, a n d caress caressing ing of babies and chil children dren cause them to suffer psychologi psychologicall cally y and physicall physically-y-t h e ir emotional conditi condition on being affected even in their adult years. Children are mos mostt vital and healthy healt hy when expo exposed sed to an affectionate dose of touch. Ge nerally, Generall y, cchil hildren dren who receive more hugs fro from m their parent parentss grow tall taller er and more intell intellig igent ent than those who do not. Autistic children who are disturbed, withdrawn, and frightened respond t o hugs and car caresses esses more re readil adily y than they do to any cold cl clini inical cal treatments treatments.. T he loving loving touch is therapeutic and can be more potent than pranic or Reiki healing treatments that are apathetically and mechanically given. We often wonder why without the touch of loving hands we find our lives empty, meaningless, a n d burdensome. We seem to lose a sense of purpose, enthusi enthusiasm, asm, and self- motivat motivatio ion. n. Metaphysics has an explanation: energy when imbued with a certain characteristic becomes a force that when emitted from a person may cause changes in the ambient surroundings. When such force is tinged with the power of love and affection it uplifts all that it comes into contact with. Human beings, animals, and even objects that receive such a force are

 

transformed and ennobled. This is the reason why it is always preferable to return love for hatred, and affection for anger. Whatever we touch ought to come from our hearts. The human touch, affectionately given, also help to anchor or ground the consciousness of those who are psychologically disturbed to the physical plane and prevent hallucinations from taking place. Sensory input through the tactile sense is vital for a balanced mind. Adults as well as children require it to maintain sanity. The handshake or a pat on the back from a friend is always reassuring--especially when it comes from one's Guru. In a stressful period of life a massaging hand on the shoulder does wonders to relieve loved ones of tension and cause them to relax. The touch is truly magical when we consider  how a mother comforts her innocent babe with the touc h of love. In this respect if animals had hands they would certainly use them to express affection just as humans do. Lacking them, snouts and beaks are employed instead. Some of course, are able to use their cute and sometimes deadly  paws. In many cultures the handshake as a traditional custom originated with the intention of showing that no weapons were held concealed in the hand and that the two persons involved in the handshake did so in peace and friendship. Hands behind the back or hidden in pockets have always been regarded with suspicion. To the knowledgeable, the handshake reveals a lot about a person's characteristics. The firm, strong grip often indicates someone who is willful, determined, and disciplined--al leadership qualities. Weak grips na turally denote weak natures. Gentleness, enthusiasm, energy, clumsiness, self-confidence, inferiority complexes, etc.--all these may be sensed by the power of the grip, the vigor in which the hand is shaken, the length of time in which the hand is held, and the erks and movements that it makes. Hands are applied for various purposes in daily life. They are used for eating, cleansing, working, creating, worshipping and expressing oneself. Man instinctively clasps his hands in prayer--a very significant mudra that has the power to intensify inherent energies and may cause precipitations to take place on the physical plane. Ever since bygone days, hands have been used as a calculating device. The simple counting of the fingers fing ers was a universal method applied applied in p primi rimitive tive times. Ou Ourr mos mostt us used ed modern method o computation utilizes the base of 10. This is derived from the ancient usage of the ten finger-digits in calculations. Complex systems of counting have been devised using the appendages of the hand. Javanese mystics, for instance, have unique formulas to calculate certain life's cycles using only their  fingers. Hand postures are sometimes used to represent numbers. These manual gestures for representing numeration numerati on have been chi chiefl efly y empl employed oyed in the past by the R Romans omans and Greeks. T here are many functions of the hand that may not be replaced by robotics. No mechanical hand may ever offer the same dexterity, sensitivity, grace, and versatility as a natural hand would.

 

It took millions of years for man's hands to evolve to its present state of perfection. Man may create machines to do the tasks normally done by his hands, but he will never replace them completely by his inventions, just as no supercomputer would ever match the intricacy of the human brain--not for  a long time yet anyway.

Hands are used to communicate and reveal thoughts. We often use all sorts of gestures to emphasize or stress certain words, ideas and feelings that we wish to convey or project outwards. This is normally done unconsciously without any willful intent, executed through subconscious impulses; at times willfully, as for instance, the sign of hunger or thirst, or a "come here!" hand movement. A whole psychological branch of study has developed out of these gestures. As part of  the study of  "Body language," hand gestures have become an important subject in understanding the operations of the human psyche and human behavior. Sign language uses the media of the hands in order to communicate. When forced to interact with someone speaking a different language we often make use of signs. The American Indians, for instance, developed their own forms of sign languages to communicate with tribes not of their own native tongue. Things of nature, ideas, emotions, and sensations all have their particular hand-sign. The gestures that the American Indians possessed were elaborate enough

 

to carry-out a detailed non-verbal conversation. Oth er races or ccultures Other ultures ha have ve aalso lso developed their own sig sign n lang languages uages such as tto o be fou found nd in certain cultural groups in Assam, Eastern India, and of the Aborigines in Australia. In modern times manual gestures gestures have been developed for the deaf. Aside from lip-reading, the deaf are often taught to communicate through definite forms, signs or   poses of the hand. In thi thiss communi communicatio cations ns system, there are basical basicallly two types of sig signs: natural signs and systematic signs. atural signs stand for objects and ideas whereas systematic signs stand for word-by-word or letter by- letter rendering renderingss of the wri written tten langu anguage. age. Among the disabl disabled, ed, the bli blind likewi kewise se benefi benefitt from their hands by reading words in Braille. In contemporary times, the hands are used extensively in the art and science of speed reading by those who seek to augment and optimize the volume of their  reading input and comprehension ability. Sign language has also been successfully used to communicate with animals--with the anthropoids in  particul  parti cular. ar. It has been observed by researchers that apes have a large capacity to memori memorize ze and  perhaps understand hundreds of sig signs representing abstract concepts. The sensitivity of the fingers of the hands may be increased in order to sense colors and energies as alluded to above. Psychometry, for instance, is the occult art of reading energies in objects so as to uncover their personal history. This is especially done through the media of the hands. Impressions are received through the autonomic nervous receptors in the hands and conveyed to the brain for  translation into images, thoughts and feelings. In yoga teachings, the term sparsha term sparsha   (lit. "touch") denotes superperception of the tactile sense, of which development is a by-product of meditation. Hands are often used in healing. Perhaps one of the most famous mystical brotherhoods of the pas to apply the life energy emanating from the hands therapeutically were the Rosicrucians. The members of this spiritual organization practiced the "laying-of- hands" like their ancient counterparts, the

 

Therapeutae in Egypt and the Essenes that lived along the shores of the Dead Sea. In past centuries western occultists like Paracelsus and Anton Mesmer similarly made use of this etheric nerve-energy emanating from the hands for healing purposes, the latter calling it "animal magnetism." Ancient Greeks called people who healed with the power of their hands, "cheirourgos," meaning "handworkers." The T he word "surg "surgeon" eon" is deri derived ved from thi thiss Greek term. The ancient Egyptians believed that the hands emanated a force filled with healing and life- givin  properties.  properti es. T hey call called ed thi thiss force force sa-ankh  sa-ankh.. Other ancient cultures called this power by various names. That man emanate energy from the hands is the reason why some individuals are said to

 

have "green thumbs," meaning that plants are sympathetic to such persons and the life-giving force that they radiate and respond by growing healthy foliage and producing abundant fruits. Everyone emanates magnetic rays from their hands and fingertips. Healers naturally have a much more  powerful flow. flow. That power flows from the palms is recognized by the monks and priests of Buddhists monasteries in China in past centuries. Mainly used in therapeutics and the martial arts, "the Buddha Palm" as i is called, has found its way to our modern world and into the Occident. Hands may be luminescent under the right conditions. The Jews have observed that the hands o holy people at prayer often become incandescent; Christians likewise believe that the fingertips of saints often shoot forth rays of light. It is proven with modern Kirlian and high- frequency photography that the hands and physical body emits energy. These modern devices reveal indubitably in a concrete manner how we are surrounded by our own personal bioluminescent magnetic- field that otherwise may only be seen through etheric sight. The human is generally in its various layers and sections. part of the body emanates a aura different force inheterogeneous accord with its state of vigor and vitality. TheEach diverse energies o Man's aura, or bio- magnetic field may be detected through the hands. Negative, sickly, or  congested energies in the aura may be sensed by the trained hands through the sensations of density, heat, coolness, electrical tingling, etc. In conjunction with this, the hands are also used to clear or   balance  bal ance energi energies es in the aura. Hands are certai certainl nly y great instruments used in most alt alternati ernative ve therapies. Why some are left-handed and not right-handed may seem a mystery to some. There are those who  believ  bel ievee that thi thiss is inheri nherited; ted; however however,, thi thiss cannot be concl conclusi usivel vely y proved. A pl plausi ausibl blee answer from the metaphysical point of view, is that this is a karmic habit and is related to a past life injury upon the major hand. Incapacitated in the use of the right hand, the soul intelligence was forced to apply the minor hand in daily activities. This became habitual and was later carried over to a future incarnation where it still remained for the soul the hand of major use. In ceremonial magick of the Western Tradition, the hands and fingers are used for various purposes among which is to trace symbols, sigils, and signs in a consecrated space or object. They are

 

also utilized to banish, invoke and direct forces to certain targets. In contrast to the adepts o ceremonial magic, stage magicians apply the hands to entertain audiences with their many illusory tricks. They call this, "prestidigitation," or "sleight of hand." In prestidigitation, the hands are used in various ways to deceive and mislead the eyes, and also in guiding the mental focus of the audience. The saying that "the hands are quicker than the eye," is a well-known cliché used by stage magicians. While still on the topic of entertainment, we have to consider the applause. The clapping of hands in modern usage is an expression of delight, agreement, an accompaniment to music, or appreciation for someone's stage performance. Metaphysically, it is said that ovation dispels the presence o angelic beings. These creatures of light dislike the vibrations produced by the applause. From the occult point of view, therefore, clapping is regarded as a negative practice. In dance, gestures of the hands are essential in conveying or expressing symbolic messages and metaphorical meanings. They possess a rich vocabulary and tell non-verbal stories that evoke our   primordi  pri mordial al emoti emotions ons as well as di divi vine ne sensati sensations. ons. T hi hiss can easi easilly be seen and experi experienced enced in the hula-dance hul a-dance of the P olynesi olynesians. ans. These dances and hand movements narrate various myths of the land that transports us to another  world. In Hindu classical texts regarding dance, hundreds of hand gestures are mentioned, togethe with descriptions of the thirteen positions of the head, thirty-six of the eyes, and nine of the neck. In the Hindu dances based on the Carnatic Carnatic music  music composition, the following mudras are used among many others: Raaga others:  Raaga mudra, Tata mudra, Aachaarya mudra, Naayaka mudra, mudra,   Vamsa mudra,  Biruda mudra, Lakshana Grantha mudra, Prabandha mudra, Sthala mudra, etc. mudra,  etc. Although the many poses of the hands in traditional dance may portray symbolical meanings, they are also functional in the sense that they modify the morphogenic or auric field of the human

 

organism, and likewise meant to regulate the energy flow within the etheric body. There are numerous forms of dance or dancing style prompted by the various levels of the psyche. Basically, we can classify three types of dance originating from the subconsciousness, consciousness and the superconsciousness. The instinctive or primitive dance originating from the subconsciousness is well known and is displayed by both man and beast. Most of these movements and their awkward gestures usually are mating courtship dances and the release of pent-up energies. Cultural dances evolved from these unrefined movements. They are  projection  projecti on of what the psyche understands of beauty, grace, form, rhythm, etc. T he third ca category tegory m may ay be call called ed mystical dances dances.. T hey orig originate inate from hig higher her levels o consciousness beyond the rea reach ch of th thee consc conscious ious mi mind, nd, b but ut whose energies may be ch channeled anneled through the physical body producing divi divine ne moveme movements. nts. Some forms of da dancing ncing are the amalgamation of all three classifications. The traditional dancing styles of Eastern countries such as India, Thailand, and Indonesia are typica of these. In these dances mudras are often formed to alter the consci consciousness ousness of the dancer and indirectly affec indirectly affectt the consciousness of the specta spectators. tors. About 16 yea years rs ago the writer personally witnessed wi tnessed one of the tradi traditi tional onal Javanese dances performed by a very talented young man. T he dance was called "Kesadaran," or "Consciousness." We were spellbound from start to finish.

Music often make us move and sway our hands, feet, and body unconsciously. Why does it do this?

 

For the simply reason that musical energies have the power to possess our beings and cause an altered state of awareness making us lose a certain degree of control over our physical motor  system. All beings are susceptible to the influence of music. Animals and plants are especially vulnerable. In Greek myth we often hear tales of Pan, the personificatio n of Nature, dancing to th mystical tunes of his pan-pipes, and all those who heard him play would also join in the fun, the mirth, and the merry-making. Similarly, when the Greek sage Orpheus played on his lyre, al  became entranced, even the rocks listened attentiv attentively ely.. In the Hindu tales of the gods, as found in the Bhagavata-Purana the Bhagavata-Purana and  and the Gita-Govinda Gita-Govinda,, Krishna is said to have enchanted the gopis, or shepherdesses of Vrindavana Vrindavana   with his lila dance and magical flute-playing. Each gopi was so mesmerized and distracted by Krishna that they would forge everything else around them. They would become so one-pointed that they would believe that they were the only one present before their Lord. Evidently, music has the power to cause ecstatic feelings. The god Shiva is often portrayed in iconography in a dancing pose as Nataraja, or "Lord of Dance." Representing the Consciousness aspect of Nature, why does Shiva engage in a Cosmic dance? It i  because Shakti S hakti or di divi vine ne energy energy,, fl flows ows through hi hiss being and causes spasms and convul convulsi sions ons at first, and then rhythmic movements in attunement with the beat of the Cosmos. Amidst spiritual flames, Shiva dances rapturously, burning and transmuting all of the old outworn forms of life hindering cosmic progress. In a microcosmic scale, a Shiva-dance likewise occurs to a practitioner of mudras. Spontaneous dancing may transpire as a result of the awakening of the life- force in the lowest  psychospiri  psychospi ritual tual center of the etheri ethericc body body.. Whil Whilee conducti conducting ng the mudras the practi practiti tioner's oner's whol wholee  being  bei ng woul would d often move invol nvoluntari untarilly. T he physi physical cal body mi mig ght sway forward and backward, left and right or rotate on its axis. His or her hands would move on their own accord in circles, in arches, in figure-eights, in a chopping upward-downward movement, or oscillate in a left-right or  forward-backward direction; sometimes the hands are mysteriously placed at various layers of the aura, or even at certain focus points--at the chakras or energy centers of the body. While Shakti is active, she may also induce the practitioner to assume unlearnt mudras. The energies invoked through mudras have an intelligence all of their own and they do their work through movements. They know what to do to balance, purify, transform, or integrate celestial energies into the microcosmic system. In the martial-arts field, hands are used as weapons of defense or destruction. The "Tiger's Claw," the "Iron Fist," "the Drunken-style Fist," etc, all indicate the manifold lethal forms that the hands ma assume to strike an opponent or to ward off blows. In contrast to this, the finer arts make use of the hands constructively and creatively to produce wondrous objects of art, and to compose and  produce heavenly music. music. Like Like the Cosmic dance of Shiva, the movements of Tai Chi, Chi ,  Pencak Silat  Si lat , and other forms of self-defense have part of their origin in an awakened source of energy moving

 

through the limbs producing involuntary movements. These movements were later noted down and turned into the various steps of martial art discipline and training. Some systems of metaphysical development teach us to move the body in a certain way. Though this has an effect in stimulating energies in the body it is not quite as effective in producing the desired results as when compared to the assuming of mudras that cause the energies to produce natural movements all of their own accord.

When we clasp our hands by interlacing our fingers, the thumb at the uppermost, whether right or  left indicates which hemisphere of our brain predominates. Psycho logy tells us that if the right thumb is uppermost it is logic or reason that is predominant within us, or if the left thumb, intuition. The hands play an important role in empowering the mind to function optimally. Since energy radiates from the palms and fingertips, they are often unconsciously utilized as stimulators reconnecting lost or poor links between synapses of brain neurons. In the book Body Magic, a important work on esoteric man, Benjamin Walker describes how the operations of the hands often attempt to improve the mental processes by certain placements: "When the fingertips of the two hands are placed together, a circuit is set up with the brain that is  believ  bel ieved ed to assi assist st thoug thought. ht. P eopl eoplee in deep thoug thought ht wi willl often tal talk k wi with th their their fi fing ngerti ertips ps pressed together, as if unconsciously aware of the need to establish such a current to assist their  concentration. If a man wishes to recall something he has forgotten, his hand will instinctively touch

 

his forehead to contact with his fingers the source of his thinking." From what has been written thus far, it is evident that hands play a prominent role in everyday life. This can also be seen in the way we have invented all sorts of idioms regarding them. Fo instance, "lend me a hand," "hands-off," "hand- in- hand," "old- hand," "hands-on," etc. The Application of Hands in the Spiritual Path

In the Spiritual Path hands are used for the following purposes: • As an instrument of healing. • As an instrument of blessing and consecration. • As an instrument of general service. • As an instrument of teaching. • As an instrument of purification, invocation, prayer, and communion.  s an i nstrument of heali healing  ng  Chakras, or energy-centers are to be found all over the body. There is a chakra to be found in each  palm  pal m of the hand. T here is likewi kewise se a mi minor nor chakra at every fi fing ngerti ertip. p. T he size, size, activi activity ty,, and power  of these chakras are dependent upon various factors. One of these is the purity of the subtle channels terminating at those chakra points. These subtle channels or etheric nadis convey the lifeforce all over the body and may be projected outside of the body through the hand chakras. Healers of various metaphysical traditions make use of the hands to convey healing energy or to break up toxic crystals imbedded in the tissues. Since ancientoftimes Chinese doctorsfrom have the been diagnosing a person's state through the strength the energy radiating hands, from the phalanges of of thevitality fingers, and thesensin pulse at the wrist. Among the many systems of alternative therapeutics that make use of the hands are acupressure, Shiatsu, Chakra healing, Reiki, Rosicrucian Contact healing, Body Electronics, variou forms of massage work, etc. Like Jesus the Christ, every Initiate on the Spiritual Path is essentially a healer, though he may not blatantly proclaim or advertise himself to be one. When circumstances and necessity calls for it he would gladly offer his services to the suffering one, always stressing, however, that it is not he that works, but the "Father " within him.  s an i nstrument of blessi blessing ng and consecration consecrati on Metaphysics teaches and proves through various experiments which may be personally verified by skeptics that energy radiates from the hands. This energy may be used to magnetize objects, places, spaces or people for various purposes. The religious term for magnetization is consecration.

 

  Blessing is a form of consecration. It refers to the magnetization of a human being rather than an object with a spiritual force. Generally, in the act of consecration or blessing we seek to raise the vibrations or frequency of a person or an object, or to empower it with certain energies that would turn it into a psycho-spiritual generator that would influence its immediate surroundings in a certain way. Thought- forms imbued with mental suggestions and emotional power are often attached to these  blessi  bl essing ngs. s. Curses operate much in the same way as bl blessi essing ngs, s, they however however,, bri bring ng about neg negati ative ve effects. The curse on Tutankhamen's tomb is a classic example of this. Where people are concern in the act of blessing, the metaphysical practitioner would also seek to clear obstructive or congested energies preventing the person from being aware of or communing with his or her Higher Self. Once this purification is achieved the person would possess a clearer lin of communication with his hidden god or genius and acquire a stronger sense of protection, faith, and a constant guidance from the Most High. In the act of blessing or consecration, the hands work in harmony with the power of the spoken word to modify the magnetic- field structure of people and objects.  s an i nstrument of general servi service ce The hands are tools of service and humanitarian aid. Spiritually and socially, it is applied in extending a helping hand to our fellow beings, to those in need of bare necessities, comfort and solace. In spiritual teachings, karma yoga is often associated with the hands in active giving without any thought of remuneration or recognition. This is a vital principle. The desire to serve humanity must come from the heart without any thought of self or ego.  Selflessness, self-sacrifice, and active service are important virtues that the spiritual aspirant has to embody and express at every breathing moment. When self-comfort, self- importance, and selfaggrandizement are the sole motives of help to others then the hands are misapplied and any act carried-out is unmeritorious. Spiritual disciples should not attract attention to the fact that they are serving. The best service is done quietly in the shadows without any fanfare or advertisements. The Master Jesus explained it concisely in this manner: "Do not let the left hand know what the righ hand is doing." Occultly, the left hand is used for receiving energies, while the right ha nd is employed for giving them.

 

 s an i nstrument of teachi teaching  ng  Spiritual Gurus teach in various ways. They give teachings orally, in writing, telepathically, through example, symbols, drama, and by the use us e of gestures. T he han hands ds can convey lots of information when knowledgeabl knowledgeably y used. S ym ymbo bolic lic movements of the hands may portray the worki working ngss of Cosmic laws and spi spiri ritua tua  princi  pri ncipl ples. es. It is sai said d that a pi picture cture is worth a thousand words. Sometimes the hands may tel telll what the mouth cannot. A loving touch tells something that words are often unequipped to. In Zen Buddhism, the Guru often gi gives ves shock treatments to his students with the use of the hands. A rap on the head or a slap on the face at the appropriate moment and psychological condition after intense meditation is supposed to cause a student to suddenly apperceive the natural state o his mind and thereby become enlighten.  s an i nstrument of puri purificati ficati on, i nvocation, prayer and communi communion on P erhaps the most common use of h hands ands in reli religi gious ous and in metaphys metaphysical ical spi spiritual ritual work is its application in prayer. Basically, this does not require any specialized knowledge. The hands are instinctivel insti nctively y used when appealing to G God, od, to hig higher her intel intelli ligences gences for intercession or when used simply as gestures of adoration or reverence, just as we instinctively scratch our foreheads or pull our beards when we seek to arouse our mental powers. The hands may be clasped, outstretched or assumed in any other way that the heart dictates while in

 

silent prayer. Esoteric teachings, however, teaches various mudras, or hand gestures that have specific purposes for the invocation of cosmic forces and spiritual beings. The liturgical formula "T he F "The Father ather,, Son, and H Hol oly yG Ghost, host, Amen" iin n the Christi Christian an T Tradi raditi tion on accompanied wi with th the touchin of the appropriate points of the head and body at the conclusion of a prayer conveys a certain  power to the etheri ethericc body when correctly done. However, the perfunctory manner in whi which ch it is  performed provi provides des very littl ttlee of worth. In Hindui Hinduism, sm, such placi placing ng of the hands upon certai certain n parts of the body with magical intent is called Nyasa called  Nyasa.. To commune with the divinity within us we may apply various mudras that facilitates mystical communion. Mudras establishes a psychic condition in the mind and body that temporary elevates our consciousness, and disperses the etheric webs that protects the psyche from being prematurely  bombarded by psychic/celesti psychic/celestial al energ energiies. It aligns and unites our objective consciousness with the superconscious mind. An altered state o consciousness is easily achieved through the use of the hands in the performing of mudras. Through mudras our communion with the so-called supernatural is controlled. We open and close the portals to higher worlds through the application of our will.

In ceremonial magick the hands are extensively used to direct and build up forces in one's sacred  place  pl ace of worshi worship p and practi practice. ce. Symbols are drawn on the ground or in the ai airr wi with th the power  radiating from the hands and chakras to invoke and evoke cosmic metaphysical forces. The avatar  Sai Baba is often seen making gestures in the air. He does this for the purpose of dispersing an cleansing the ambient surroundings and atmosphere from negative energies. The metaphysical practitioner or ceremonial magician makes use of the hands in manifesting certain things and conditions. To conclude this article we would like to praise the hands for what they offer us--the opportunity to grow and serve. The fingers and thumbs of the hands should not quarrel among themselves as to who is the greatest, as related in some ancient fables, for they all have their place in supporting the need in us to further pursue our dreams, in fulfilling our earthly tasks and cosmic mission.

 

The harmonious conjoined functioning of the fingers and thumbs of the hands is a metaphor for the right relationship and cooperation between the sons of men to manifest the Will of God, just as the fingers and hands manifests the will of its possessor. The noblest use of our hands is to extend it in friendship, in kindness and in unconditional love. **************** Copyright © 2001 Luxamore

 

MUDRAS & HAND SYMBOLISM--THE POWER OF MUDRAS PART 3: HAND SYMBOLISM & BELIEFS

Human hands have never lost their fascination to our ancient forefathers, and even now in contemporary times, the novel roles that hands play in the humanities with their dexterity and grace never cease to amaze us. The wondrous execution of a Chopin piece, or an objet d' art fabricate carefully by a master hand--they constantly evoke a sense of joy and wonder within us. The Spirit within us responds positively to the beauty, the harmony, and the symmetry of sound and form as manifested by Nature and human hands.God's gift to man is the freedom of choice and the will to implement that choice. On the physical plane, the hands are naturally the instruments of that will and divine blessing and have come to symbolize Man, or Adam; for only beings on the evolutionary level of man are given t h e prerogative to deter determine mine their own fate. It is sai said d that not eve even n angel angelss have tthis his freedom to choose, for their nature compels them to abide by the divine law. Man on the other hand, through choice, learns what it means to align himself with, or to disobey Cosmic laws. Man Ma n learns the consequ consequences ences of his actions, and wise is h hee who takes respons responsibi ibili lity ty for  them. Through choice man succumbs to his lower nature and builds pandemonium in his mind and heart or he may give ear to the prompting of his divine Self and form the New Jerusalem-the new abode of peace in the lower aspects of his microcosm that this condition may become ingrained in his character and nature. By choosing the latter, the teaching of the Master Jesus-"Neither shall they say, lo here! or, lo there! for, behold, the kingdom of God is within you" (Luke:17:21)--shall come to pass. God, Nature, and the higher worlds communicate with Man in various ways--through dreams through the intuitive and psychic faculties, through symbiotic energy exchange, signs, omens, and especially symbols. Basically, symbols may be classified as natural and artificial. atural symbols are found in nature. Artificial symbols are those that we invent ourselves and assign certain basic meanings to them. Certain occult symbols--of the natural and artificial types--are known to

 

Adepts and the multitude of beings in the spirit world. Most of these symbols have their origin in archetypal realms in the mental planes. Utilizing these in metaphysical or magickal ceremonies, rites and rituals, facilitates communication and the synergy between habitants of worlds and realms. Objects of nature are outward symbols of inner realities within our psyche. Understand one and we will eventually understand the other. Master the inner realities and the outward symbols assume a congenial expression to correspond with the inner psychological condition. Since our hands are related to the will aspect of the Spirit, empowering one will have its effects on the other. We will not delve too deeply into this for it will take us too far into the Magical Tradition and beyond the subject matter of this article. Suffice to say that contrary to the understanding of most metaphysical students, Masterhood o adeptship has very little to do with psychicism and much to do with the magick of the divine will within man--the will to love, the will to serve, the will to sacrifice, the will to self-forgetfulness, the will to selflessness, the will to give, the will to create, the will to surrender, the will to be pure, the will to forgive, the will to be open- minded, the will not to be judgmental, etc.--most important o all, the will to implement the promptings of the Divine Spark within the microcosm. Our hands should not be undervalued. Without them we are less effective in carrying-out our  mission in life. In the higher worlds we express our creativity through thought--mind-generated sounds, colors, and light. All of these occur instantaneously with thought as the creator. Because o the density of physical matter and the factor of time, something other than the above means are required to fashion things in concordance to our desire and thus assist us to fulfill our purpose for   being  bei ng iincarnated ncarnated in the three-dim three-dimensi ensional onal real realm. m. Our hands are a projection of this need. In the higher worlds, our subtle bodies in their primitive state did not possess hands, and even though now that the astral and etheric bodies have evolved and assumed the human form, the incorporeal limbs may be dispensed with for they are not essential for us to function in the higher dimensions. Having stated the importance of hands here in the physical plane, let us now inquire briefly into hand esotericism, symbolism, signs and the various beliefs regarding them. Though our treatment o

 

the subject here leaves much to be desired, the metaphysical student will find many things here o great interest and they would certainly be stimulated to research further. Because of their importance, many beliefs grew concerning the hands. Countless symbols and signs were created using the hands to convey knowledge and information to those who understood the underlying keys of the secret teachings taught in esoteric schools. In religion, hands symbolize the divine presence, influence and power. In Catholicism, the powe and influence of God is often portrayed in medieval paintings and murals as an almighty hand issuing from the clouds to convey something of spiritual importance to saints and prophets. Actually, the "All-Powerful Hand" has its origin in ancient Egypt. The monotheistic Pharaoh, Akhenato (1379-1362 B.C.) and Queen Nefertiti of the 18th dynasty are often depicted in sculpture relief a receiving energy from Aton, who is represented by a sun-disk. This can be seen in the tombs at Tel-el-Amarna. Rays of the sun-disk are portrayed as elongate arms terminating in hands reaching out to the royal couple and bestowing upon them the life- force. The mystical Qabbalistic tradition of Judaism assigns the human hand as the symbol of the lette Yod (y). Having the numerical value of ten, which relates to the ten fingers, the letter Yod is recurrently depicted in esoteric art as "rain drops" showering from heaven. Example of these may be seen in the Rider-Waite Rider-Waite T Tarot arot deck.

Modern Catholics present the hand of Jesus as the Hand of Power or "Mano Poderosa." In th

 

depiction of the crucified hand, all of the fingers are extended with various saints standing upon the digits. We present a version of the hand here with a scholar's commentary : "The image is of a huge wounded (but not bleeding) right hand, which points up through clouds, cut  palm  pal m toward us. T he lines in the pal palm m are shown, and it looks like the head line is cut. T he fin fingers gers are all of eerily uniform length, with a long thin thumb. Small, disembodied, winged cherub-heads float in the sky above the hand. "To the left and right of the hand are four kneeling female angels who gaze upward and bear the tools of the crucifixion. Of the two on the left, one holds a bowl to catch Jesus' blood; the othe holds a spear and vinegar sop in one hand and hammer and nails in the other. Of the two on the right, one holds a cross and the other a crown of thorns. "Atop clouds on the little finger stands an older male saint with a book. The ring finger's clouds hol a female saint; the middle finger's, a younger male saint with a white lily; the forefinger's, the Virgin Mary; and the deformed thumb's clouds bear the toddler Jesus holding a globe in his right hand an raising his left." From the above we may surmise that not only are hands the symbol of Man, the y are also the symbol of divinity, for the sacred hand of the Divine One have its influence upon the mundane affairs of humanity when men have gone too far astray from the path of Truth and righteousness. Scriptures are replete with stories of divine intervention or action with materialized hands as a medi of information conveyance or operation. Not only did the hand of God "inscribe" the Ten Commandments upon the stone tablets prepared by Moses, it also warned Belshazzar of his impending doom--a spirit hand materialized and wrote on the wall "Mene, Mene Tekel, U-pharsin" (Daniel 5: 24-25). From a metaphysical point of view, this is not unusual. Such manifestations are actually the work of what is called in occultism, "Invisible Helpers." These are initiates with occult and paranormal abilities working on behalf of humanity. They work  on the higher in materialize their nightlytheir excursions through projection." of the initiates have dimensions the ability to hands or other "astral parts of their bodySome so that theyhigher  may function directly on the physical sphere aiding those here who are in dire distress or as in the case above, as a warning to arrogant, tyrannical rulers. The ancients attached special occult significance to every part of the huma n body. The symbolism of the t he h human uman hand alone may fil filll several vol volumes. umes. Symb Symbols ols may sig signify nify abstract o orr concr concrete ete concepts, concep ts, imag imaginati inative ve or real events events,, n natural atural or "supernatu "supernatural" ral" phenomen phenomena, a, sspiri piritual tual or material  princi  pri ncipl ples. es. In what we have found, the anci ancient ent sag sages es and phi phillosophers made used of the hands to  portray and symbolize symbolize many thing thingss of worth to the evolvi evolving ng soul soul.. T hey taught many thing thingss using the hands as similitude, allegories, analogies, and examples.

 

The left and right hands were often represented for the many polarities that we find and experience in life. For instance, hot/cold, high/low, darkness/light, etc. The left hand was often associated with the negative aspects of life, the right with the positive. In the Christian scriptures the Master Jesus instructed us to prevent the left hand from knowin what the right hand is doing; or in other words to be detached from the good that we do without craving for rewards. Jesus' analogy of the hand, though, has various levels of meaning other than the one cited above. The ancient sages observed that generally, the right hand was the active one in comparison with the left. Whole philosophies grew from this simple consideration alone. The right hand is electric and is associated with activity; the left hand is magnetic and related to passivity. Gaskell explains this in another way, he says that hands are a, "symbol of the directive principle of activity either outgoing (right) or incoming (left). The positive and negative aspects of Divine action in the soul." Hands are a prominent feature in Judeo-Christian symbolism. In Judaic mysticism, the ten fingers o the hand represent the Ten Commandments of the spiritual law just as the ten toes of the feet represent the Ten Commandments of the physical law. In Esoteric Christianity, the thumb with its

 

three phalanges symbolizes the threefold divinity or the Holy Trinity--the Father, Son, and the Holy Spirit, Spiri t, or the creativ creative, e, preservati preservative ve and destructi destructive ve aspects of God, from the poi point nt of view view o Hinduism. Since most religions and philosophies have their trinities what applies in Christianity regarding its symbolism likewise applies to the rest as well. We might add that hands raised upward as in prayer, is symbolic of one's aspirations towards the spiritual life. According to Christi C hristian an Qa Qaball ballisti isticc th thought, ought, tthe he ffing ingers ers sig signify nify the ffour our elements and the 3 phalanges of each finger the divisions of the elements: cardinal, fixed, and mutable. The 12 phalanges of the fingers of each hand when brought together represent the 24 Elders. The 6 phalanges of the thumb in this context signify the six days of creation. In hand esotericism, the thumb is regarded as the king. Hindu metaphysics teaches that the thumb signifi sig nifies es the P aramat aramatma, ma, o orr the spa spark rk of the Universal S Soul oul wi within thin the microcosm, and the rest r est o the fingers symbolizing the other major components of the microcosm. Anthropologists consider the development of the thumb as a vital evolutionary step in the perfection of man's anatomy. The thumb is to the hand what the hand is to the brain. It is the function of the thumb in hand mechanics that allows for cultural and technological development. Classical Romans and Greeks regarded the thumb as sacred to Venus or Aphrodite, attributing to it  phalllic sig  phal signi nificance. ficance. T hus, it came to symbol symboliize fertil fertiliity ty.. T he traditi traditional onal Javanese of Indonesia woul never point with the forefinger as it is considered impolite to do so (the writer found this rather  amusing as a child); the thumb is used instead thus implicitly revealing its sacred and royal nature.

 

The thumb is all- important in palmistry, especially in Chinese cheiromancy. According to Orienta  palmists,  palmi sts, wi with th the thumb alo alone ne it is possi possibl blee to tel telll the predi predisposi spositi tion on of a person, his his character, future, and state of health. The quality of a subject's chi, or energy is revealed by the size, color, and other characteri characteristi stics cs of the thumb. The dimension of the thumb is an indicator of a person's will-expression. A large thumb reveals great strength of character and practicality; in contrast, a small thumb denotes weakness, and lack o willpower. The three segments of the thumb disclose certain qualities. The size of the first phalange or top segment shows whether a subject has good willpower, personal determination and other leadership qualities; the second or middle phalange, shows logic, judgement and reason; the third segment, which includes the "ball of the thumb," called "the Mount of Venus" in palmistry, shows the strength of a subject's passion and ability to love. One's karmic potential may be seen in the thumb as well as the state of one's relationship to the environmental surroundings. The thumb is a symbol of power and as such it is the one used in anointing rites in the Christian churches. Habitually hiding the thumb in a closed fist indicates a defensive, introverted, disturbed and insecure  person. Sucking the thumb is an in infanti fantille gesture. P sychol sycholog ogiicall cally y speaki speaking ng,, the thumb is related to the superconsci superconsciousness. ousness. Apart from the thumb, in palmistry, the fingers signify various strength or weakness of one's character according to their size and shape. Generally, long fingers belong to the philosopher and the intuitive person. It also shows that the subject is painstaking and loves detail. Fingers that are excessive in length indicate cowardice, cruelty, and a servile attitude. "Spider- fingers," or hands with extra- long fingers and with amazing flexibility is the condition known as "arachnodactyly," or 

 

the "Marfan syndrome" which was named after the French paediatric ian, Antonin Marfan (d.1896). Such fingers are possible signs of various diseases present in the physical body such as tuberculosis,  paralysi  paraly sis, s, and cardi cardiac ac probl problems. ems. Short fing fingers ers in contrast to long ones reveal alertness, impati mpatience, ence, and bluntness. Fingers with spatulate tips indicate practicality and realistic attitudes. Individuals with square tips love system, routine, and regularity. Conic, or tapering tips shows impulsiveness, idealism, intuition, and the love of art. The index finger or forefinger was regarded as venomous in bygone days. Even in present times it is rude to point especially with this finger. When using the japa mala, tasbih, or rosary to count beads while chanting mantras and prayers, the forefinger should never be used for it is normally applied for mundane purposes and therefore, not considered sacred. The planet Jupiter is represented by this index finger. Psychologically, it is related to the conscious mind. The middle finger is known by various names: medius, digitus impudictus  impudictus  (immodest finger), digitus obscenus  obscenus  (obscene finger), digitus infamis  infamis  (disreputable finger), and fools's finger. It is a finger normally not used for wearing rings and is the finger of the planet Saturn. When extende solitarily while the other fingers folded, the middle finger represents the phallus, like the thumb. The folded

 

fingers in this pose represent the testicles. It is often regarded as an obscene gesture. This finger o Saturn symbolizes the borderline state between consciousness and the unconsciousness. The ring finger (anularis) is often called medio proximus  proximus   (next to the middle) and also digitus medicus, "physician's finger". In past ages it was believed to be the healing finger and was used for  medicus, various medical purposes. Wounds were supposed to heal quickly when stroked by this finger. Apothecaries of medieval days used the ring finger to mix their potions, and ointments were rubbed on the skin using it. Rings were especially used on this finger thus giving it it s name. Apollo, or the Sun is the ruling deity of the ring finger. This digit represents the emotions. The little finger, otherwise known as the "ear finger," is related to one's libido, one's sexual force. Though a convenient instrument to clean one's ear with, it was named "ear finger" because it had the power po wer tto o stimulate one' one'ss psyc psychic hic sense o off hea hearing ring by its insertion iinto nto the ear-c ear-canal anal in conjunction with chanting, breathing and visualization exercises. T his his was especi especial allly practi practiced ced by the Druids and those connected with with the Mystery Schools. I seances, seance s, the little little fing finger er is used aass a point of contac contactt betwe between en sitters, formi forming ng a vortex of energy ene rgy among them. The little finger represents the planet Mercury and the unconsciousness. According to Chinese palmi palmistry, stry, tthe he three phalanges of the fing fingers ers relate to three animal animalisti isticc qualities. The first phalange closes to the palm represents greed; the middle phalange, hatred; the  phalang  phal angee at the uppermost, ig ignorance. norance. In pi pictori ctorial al terms, these three vices vices are symboli symbolized by the cock, the snake, and the pig. The spiritual opposites and antidotes to these negative qualities as taught in Taoist philosophy are non-attachment, wisdom, and compassion. The elements are represented by the thumb and fingers. In Chinese cheiromancy, the thumb represents chi; the index finger, water; middle finger, earth; ring finger, fire, and the little finger, air. In Mudra Vigyan, the arrangement is quite different as we shall see later.

 

The papillary ridges on the fingertips with its manifold patterns have intrigued man since recorded history. Many Man y believe believe that the labyri labyrinthine nthine drawings and carv carving ingss found in caves, in ancient catacombs and tombs were marks representing the identity of its possessor, in the same way that fingerprints serve to identify us in our own era--it represented a person almost like a signature. It is assumed by some that these engravings or tracings function in an occult way making it possible for one to invoke from another plane of existence the bearer with a mark similar to the one represented in concrete form. In later periods this practice may have evolved to the use of spirit sigils and seals in ceremonia magick. Rings are often worn on fingers to strengthen certain elements lacking in the physical, emotional, and mental bodies. Oft times we unconsciously feel a certain element wanting in our psychological and physical constitution and we seek to ameliorate this condition by stressing the importance of the finger that represents the element in question with an ornament. The degree of insufficiency is indicated by

the size of the finger ornament. We have personally seen subjects wearing huge stones on almost all of their fingers. Fears and insecurities were apparent in their mien and facial expressions. There are many so-called superstitions related to hands. According to one old belief found in European countries, is that the severed hand of a murderer may be used as a charm for gaining

 

money and breaking entry into houses. This gruesome hand-charm is commonly known as the "Hand of Glory." A careful preparation is required to form the charm. After removing the fluid matter from the hand, it is salted and dehydrated; the fat is likewise extracted and mixed with wax; the hand and concoction are then formed into a candle--after which it is ready for its nocturnal excursion. Supposedly, it has the power to open up locks and bolted doors. It is believed to have a hypnotic effect causing anyone to see it to be petrified--like the mythological Medusa's head--and to consequently, consequentl y, obey its bearer. According to its votaries, the hand of the crucified Jesus is believed to possess occult virtues. Whe worn as an amulet it is said to be an all- round good-luck charm. Prayers are said in conjunction with its presence on one's person. One prayer associated with this particular amulet is as follows : "I carry a likeness of your pierced hand as a fervent symbol of your infinite kindness. Thou who has known such suffering, reach out your hand with a blessing. Thy pierced hand inspires this humble  prayer that I may call on T Thee hee to grant me peace and happiness. A Amen." men." Generally, Generall y, charms in the form of hands, and in any pose-- whether made of metal, stone, or  inscribed--were often carried to ward off the "Evil Eye," or the ietattura ietattura as  as it is called in Southern Italy, Ital y, or ain al-hasad , the "Eye of Envy," by the Arabs. The ancient Sumerians referred to it as  IG HUL,, "Eye Evil." The Evil Eye is an ancient belief and not without any metaphysic  HUL substantiation. From the metaphysical point of view, eyes radiates energy and the quality of this force is tainted by the will and character of its emanator. Like all forces, the power flowing from the eyes may bless or  curse others. There are many examples of amulets with a single eye on the palm of the hand. It is  believ  bel ieved ed that thi thiss attracts the Evil Eye in accord wi with th the Law of Attracti Attraction on and absorbs its malevolent influences. In order to cou counterac nteractt the mali malignant gnant rays emanating from the eye eyess of negative indi individual viduals, s, tthe he  Hamsa Hand , or the  Hand of Fati Fatima ma   charm was invented by the Arabs to re-direct these individuals' willful attention and malefic glances. Fatima was the daughter of the Prophe Muhammed and Khadijah. She was said to be a very virtuous woman, and it is believed that th charms representing her embody all of her solid virtues and would protect and bring good fortune to its bearer. The fingers of the Hand of Fatima symbolically represent the five pillars of Islam: 1) observance o the Ramadhan fast; 2) pilgrimage to Mecca; 3) alms-giving; 4) observance of the daily prayers; 5)  profession  professi on of fai faith. th. T he rig right hand is used to symbol symboliize the Hand of Fatima, for it is the hand o honor, in contradistinction to the left, which is the "unclean hand." In most Eastern cultures it is considered rude and inappropriate to give things with the left hand.

 

Like the Arabs, the ancient Egyptians used a symbol called "the Great Hand" for various protectiv  purposes, one of whi which ch is to ward off evi evill magneti magnetism. sm. Most hand amul amulets ets appear wi with th a sing singlle eye on the palm. There are instances of this in various cultures. Amulets were not of value only to the living, but to the "dead" as well. In ancient Egypt, an amule called dejebaui dejebaui,, or "two- fingers" were often placed among a mummy's swathings to help the

 

deceased one to ascend and ride on the boat of Ra to the afterlife. This amulet depicted the inde and middle fingers and was usually made out of black basalt, green stone, or obsidian. During the enunciation of a pledge the right hand is often raised in the air. This originated in ancient customs where the raising of the hands were used to invoke the presence of the gods. Raising the right hand while making a pledge is therefore, tantamount to saying, "In the name of God . . ." Another version is to place the right hand on a holy book while uttering an oath. The significance is similar to the above. In the West, many hand-signs have been made popular wi with th its constant use throughout t h e centuries. For instance we have the V-sig -sign n w with ith the index and middl middlee finger raised while the others flexed and clasped by the thumb. This signified victory and triumph. Similar to this is the ano Cornuto, Cornuto, where only the index and little finger are raised, and the rest folded onto the palms. T his represe represents nts hor horns, ns, the de devil vil,, and a nd the powe powers rs of eevil vil.. In the Orient, though, this sig sign n is sai said d to have the power to ward off demons. Kuan Yin is often depicted with this mudra. The Hung Societ of China uses it as a sign of membership and also to signify "Man," who embodies both Heaven and Earth. In Italian witchcraft, the Mano Cornuto represents the crescent moon of the goddess Diana. Another prominent hand sign is the Mano the Mano Fi ca ca,, or fig figa, a, th thee sig sign n of coitus where the thumb  protru  pro trudes des between the first first and second fing fingers ers of the cl closed osed hand. It is of anci ancient ent ori orig gin T he Romans Roma ns and Etr Etruscans uscans were well fami famili liar ar with this sig sign n ha having ving made images of it. Lika M Mano ano Cornuto, the latter sign is a popular amulet against negative forces. Cro ssing the index fing Crossing finger er with the middl middlee fing finger er also has a ssexual exual si signi gnificance. ficance. It symbolizes symbolizes t h e generation of life life and by association a good outcome in one's hopeful expectations, in one's enterprise possessing an ambiguous upshot. Another sexual gesture much more explicit is the repeated insertion and withdrawal of the forefinger of the right hand (the phallus) into a

 

circle formed by the thumb and index finger of the left hand (the vulva). The pose of the left hand in the above gesture is also an "O.K." sign. One of the old superstitions states that the sexual act brings good luck, good fortune, and prosperity. Perhaps because of its connection to fertility rites where the energy aroused and released during sexual ceremonies in open fields is believed to empower crops to grow abundantly. This belief is also one of the reasons why phallic and coital amulets were carried on one's person. Such charms were thought to bring about fortunate circumstances to the wearer. Sexual amulets made out o metal, bone, and wood were very popular in the classical worlds of Greece and the Roman Empire. A hand sign that is mainly used by the sacerdotal priesthood of the Christian Churches, is the Mano the Mano  Pantea.. This is the sign of benediction posed by extending the thumb and first two fingers. The rin  Pantea and little fingers are folded onto the palms. This mudra can be seen in the various paintings and murals of Jesus, the Saints, and priests. In Latin countries, the Mano Pantea is also often used as a amulet against the "Evil Eye," when thus employed it is normally covered with other protective symbols as reinforcements. An upraised thumb represents the erect phallus and is a sign for life, success, prosperity, and acceptability. In contrast, the downward pointing thumb denotes defeat and is the veto sign o condemnation or the death sentence. The middle finger solitarily extended is one of the obscene gestures vulgarly referred to as, "up yours." It signifies the command to perform an unnatural or   perverse sexual act. The famed Buddhist temple, Borobudur in the island of Java was constructed in the form of mandala--a symbolic diagram of the cosmos. It is built in tiers, and at every level, there are numerous statues of Buddhas sitting in silent meditation. At each point of the compass the contemplative Buddhas assume a certain mudra. Those facing North bear the Abhaya the Abhaya   (fearlessness) mudra, while those in the East show the Bhumisparsha the  Bhumisparsha (earth-touching)  (earth-touching) gesture. T h e  Dana  Dana   (giving) is theWest. handOther posemudras of theinBuddhas facing South, andarethe Dhyana the  Dhyana (meditation) mudra ofmudra those facing the precincts of the temple also to be found such as the Vitarka Vitarka   (debate) and Dharmachakraprayartana and  Dharmachakraprayartana (teaching)  (teaching) gestures. This carefu orientation of mudra bearers to compass points is symbolic. It is related to the quaternary principles to be found in the micro- and macrocosm. Comprehensive teachings concerning these may be found in the esoteric aspects of Buddhism and esotericism in general. Symbolic marks or imprints are often found on the palms of statues and icons of Buddhas an Avatars. These marks indicate the power, virtue, or attribute of these God- incarnates. In Hinduism, Shiva appears the most with these hand drawings. Many kinds of marks exist. Several are to b found on just the palms of Gautama (Shakyamuni) Buddha alone. These palmar designs probabl originated from the special marks that do physically appear on the palms. Cheiromancy identifies several of these as the square, the grille, the island, the cross or star, etc.

 

Hands were revered by the Hindus for centuries. One of the Shivaic tantrik rituals of India gives th following liturgical adoration to the fingers of the hands : "Om Sham I bow to the thumbs Namah. Om Shim I bow the index fingers Svaha. Om Shum I bow to the middle fingers Vashat. Om Shaim I bow to the ring fingers Hum. Om Shaum I bow to the little fingers Vaushat. Om Shah I bow to the front and back of hands

 

Phat." This chant is accompanied by specific mudras that purifies the subtle channels of the upper limbs. ot only is this ritual practiced in India but variations of it may be found in Bali as well. In the marriage ceremon ceremonies ies and sexual ri rites tes of Or Oriental iental cultures such as in Tantrism, Yog Yogini iniss or  Shaktis often paint Yantras and other symbolical diagrams on the palms of their hands with henna or  red dye. These diagrams normally have intricate floral patterns and are magical and hypnotic. They are used to attract, to mesmerize, and to empower themselves and their sexual partners. In Islamic mysticism, specific gestures are often emplo yed to help produce an altered state o awareness. Dervishes, for instance, pose their hands in specific mudras and hand signs while dancing and whirling around on a single spot. Some Sufi sects would trace the 99 names of God o their bodies with their right hand while engaging in zikir, or recollecting and focusing upon God through constant chanting. In ancient times there were the Mystery Schools that taught to the selected few the laws and secret of Nature and the Universe. History has recorded numerous of these schools and temples of esoteric knowledge among which were the mysteries of Isis, Sabazius, Cybele, Eleusis, Orpheus, Mithr  Asar-Hapi, and Odin. To state the mission and purpose of these metaphysical institutions we can do no better than to quote the eminent Freemason, Robert Macoy : " It appears that all the perfection of civilization, and all the advancement made in  philosophy,  phil osophy, sci sciences, ences, and art among the anci ancients ents are due to those inst instiituti tutions ons whi which, ch, under the vei veill o f mystery, sought to il illumi luminate nate the subli sublimest mest truths of reli religi gion, on, morali morality, ty, and v virtue, irtue, and impress them on the heart of the disciples. Their chief object was to teach the doctrine

 

of one God, the resurrection of man to the eternal life, the dignity of the human soul, and to lead the  peoplee to see the shadow of the deity, in the beauty, magni  peopl magnifi ficence, cence, and splendor of the universe." Within some of these Mystery schools, when the candidate is first initiated and accepted as neophyte, he or she is often given an effigy of a human hand filled with symbolic images to contemplate. This hand is referred to as the Hand of the Philosopher, or the Hand of the Mysteries. When these symbols are understood, they provide the neophyte the keys to facilitate the transformation of their lower na ture into divinity--from man to god. Regeneration, transmutation, and empowerment are the consequence of the application of the laws and principles that these ancient symbols represent. Among the many secrets that they portray, they teach how one may commune with one's Holy Guardian Angel, or one's Higher Self. The practitioner of the secrets o the Mysteries undergo a rebirth as a result of the growing influence and expression of the Highe Self in everyday consciousness. T he P hil hilosopher osopher's 's Ha Hand nd may be regarded aass an alchemi alchemical cal manual taking the con conscientious scientious student step by step through the alchemical process. In Freemasonry, the Hand of the Mysteries is known as the hand of the Master Mason. In some Masonic groups groups,, thi thiss is the titl titlee for the high highest est of the three degrees to be found in the hoary and august fraternity. In this article we have included three examples of these symbolical hands. The first illustration shown is a bronze hand to be found in the British Museum. This specimen in the Man Mano o P antea gesture, is covered w with ith several important symbols among whi which ch are : a ram' ram'ss head, serpent, frog, vase, crocodile, turtle, cornucopia, scales, woman with child, table with loaves of bread, and a cane. It is supposed to be Egyptian in origin. The second hand is a painting redrawn by J. Augustus Knapp from an 18th century water color, an is taken from Manly Hall's "Secret Teachings of All Ages"; it was executed with the alchemica  process in mi mind. nd. In thi thiss illu lustrati stration on there is a fig figure of a fish fish whi which ch symbol symboliizes mercury--the  princi  pri ncipl plee of the Spiri Spiritt withi within n the microcosm. This aquatic creature is surrounded by the element of fire that represents the psychological aspect o

 

man, or the human soul. The rest of the fingers individually refer to the various steps of the spiritua  path of transmutati transmutation on of the base nature of man into the resplendent gol gold d of divi divini nity ty.. Kaball Kaballiistical sticallly, the hand shows the mastership of the crowned thumb (the Will) over the four worlds represented by the fingers. These four worlds are referred to as Atziluth, Briah, Yetzirah, and Assiah, or the World of Archetypes, the World of Creation, the World of Formation, and the World of Manifestation. Atop of the fingertips in Knapp's illustration are representing thethe various of the microcosm: the lantern, the Concrete Mind; the symbols Sun, the Abstract Mind; Star, components Buddhi;

the Crown, Atma. The little finger holds aloft a philosophical key, which reveals the secrets of the Mysteries. It also symbolizes the etheric body, which is considered by Western Initiates as the key to occult development. The wings surrounding the hand is a sign for transcendentalism--the things o the Spirit as opposed to matter. The eyes, on the other hand, indicate the divine aspect o omniscience unfolded in the Master Mason after having discovered and applied the "Lost Word."

 

Hindu versions of the Hand of the Mysteries are diagrams known as Hastakara as Hastakara Yantra antra.. Like their  Western counterpart, these hands have various symbolic images depicted on them. Among other  things they illustrate the relationship between man and the cosmic forces. Like Hindu yoga, in Feng Shui, or Chinese geomancy, there are 5 elements: Water, Wood, Earth, Fire, and Metal. In Chinese palmistry the little finger is associated with air, the ring finger with fire the middle finger with earth, the forefinger with water, and the thumb with chi or metal as mentioned system differsorfrom thewhi Hindu yogichmudra tradition. First of not all, relate in yog  phi  phil losophy before. the fifth fifthThis element is akasha space, which ch althoug although correspond to chi, does to metal at all. According to mudra teachings, Angutha teachings, Angutha or  or the thumb corresponds to fire, Tarjani Tarjani or  or the forefinger  to air, Madhyam air,  Madhyam or  or the middle finger to akasha, namika  or the ring finger to earth and Kanishthi namika  and  Kanishthika ka,, or the little finger to water. In this work on mudr mu dras as,, we will stress more o on n the Hindu yogic assig assignment nment of the elements to the fingers and thumb. The application of elemental mudras in conjunction with the elemental tattvic tides is a great tool in elemental magick. Hand Signs in Religious Art

Hand signs are an essential part of life. They are used to convey silently but powerfully the intention and thoughts of their user. Humanity has for ages utilized sign languages. It originated at a period o Man's evolution when he was incapable of communicating his abstract and concrete thoughts with words and phrases lingually. He was solely dependent upon gesticulations as a media for expressing his feelings and passions. This primitive form of communication is still being used by modern man in certain situations and expediency.. Not surprising expediency surprisingly ly,, the intel intelli ligent gent classes of anthrop anthropoids oids also make use of ha handndsign movements such as the beating of the chest in expressing anger or authority. The fictitious Tarzan could not resist aping this gesture from his Darwinian guardians. Cer tain specific hand signs are to be fo Certain found und all over the world. Man Many y cultures prec preceding eding and succeeding the Christian era share common gestures that express particular concepts. It has been suggested that these gestures all have comparable basic ideas or significance because of their  appearances in similar contexts. This is known through their repeated

 

 portrayal in the many pai painti nting ngs, s, scul sculptures, ptures, and drawi drawing ngss of the past avai availlabl ablee for our scruti scrutiny ny and study. Mediaeval Christian art of saints, prophets, and the Holy Trinity, and the gods and devas o Egypt, India and the South American Indians are often depicted with similar hand positions. Contemporarily, we find school children perpetuating certain traditional signs that have their origin in religion and pagan practices. For instance, crossing the fingers as a sort of prayer so that they may  be free fr ee from chasti chastisement sement when interrog nterrogated ated of thei theirr wrong behavior--thi behavior--thiss may be a corrupted form of the ecclesiastical use of the Sign of Benediction. There are many professions that make use of signs only known to their members or affiliates. Fo instance, merchants, masons, tramps, gamblers, prostitutes--all have signs known only to themselves with which they signal one another. Because of the profuse use of signs and gestures by the Italians in their everyday life, anthropologists believe that these descendents of Romulus and Remus are not able to carry out satisfactory conversation if they were prevented the use of gesticulation. Occultists believe that most gestures or hand signs that are found in religion and in society have a common orig origin in in the prevalent Mys Mystery tery Sch Schools ools of the past where they wer weree used in a ceremonial setting. Modern Freemasonry as one of the many descendents of these Occult Temples

 

of Wisdom and Knowledge still perpetuates this custom of hand signs in their initiatory rites. Like the Fre Freemasons emasons,, se secret cret so societi cieties es in the O Orient rient also have ceremo ceremonies nies where eesoteric soteric sig signs ns are employed emp loyed.. One of the secret associ associati ations ons of China, the Hung S Soci ociety ety,, have certain signs signs an gestures with which communication is carried-out among the affiliated members--not only in the ceremonies but in everyday life as well. The aforementioned society, likewise, have plentiful mudras or signs representing the principles of their philosophy. In its doctrines, the five elements of Taoist esotericism are signified by poses that are also to be found elsewhere around the globe. The mystical Dervishes, established by the Sufi Rumi, apply hand signs for occult purposes. The invoke the Divine P resenc resencee by util utilizi izing ng these sig signs ns that co correspon rresponds ds with the 99 names o off G God od in their dance rituals, as already alluded to previously. Artists of all ages have secret codes and teachings with which they unveil in their artwork. In archaic times it was a dangerous matter to openly publicize occult and spiritual teachings that religions steeped in fundamentalism were dramatically opposed to for these teachings threatened their political structure and lessen their value in the eyes of an evolving humanity. It is for this reason that the Mystery and metaphysical schools established by

 

the ancient sages went underground and operated clandestinely. They promulgated their teachings through signs and symbols that acted on one level as their calling card. As a support for our statement above, we might mention the Tarot cards as an example. These esoteric cards nowadays degraded to a method of divination, was actually a training manual for the  promotion  promoti on of one's spi spirit ritual ual and di divi vine ne ex expressi pression on in the worl world d of matter. matter. T he pictori pictorial al diag diagrams rams o the Major and Minor Arcana holds secrets that the casual operator of the cards are unaware of. When properly understood the Tarot cards take us step by step to our goal of human perfection through the alchemical process. Having gone underground the Initiates of the Mystery Schools were quick to appropriate the popula religions to embody their secret doctrines and practices. Not only are satanic elements quick to jump on the bandwagon of spiritual establishments, angelic forces are adept in letting the Dark Ones think  that they have the upper-hand while in the meantime reorganizing their army and infiltrating stealthlike into their religious camp upsurped from the Light forces. Like Dante, angelic consciousness wrote books of their spiritual wisdom using Christian imagery; o  painters  pai nters like the mul multi ti-- geni enius us Leonardo Da Vinci nci,, who represented important occult precepts in his his artwork using Christian themes. Music composers too, cleverly inserted mystical formulas and teachings into their symphonies, concertos, operas and sonatas. As an example, the musical piece, "The Magic Flute" of Mozart comes to mind. However, what is relevant here is that occult signs ar 

 

 portrayed profusely, graphical graphicallly in art, and we would do wel welll to focus on that. Above we mentioned Da Vinci who conveyed teachings in his art productions. There were many others, like Albrecht Durer, Fra. Angelico, and Raphael. The signs that thes artists and many others around the world for countless generations represented in their paintings and drawings were related to the secrets of initiation and the process of spiritual development where human genius, I.Q., creativity, morality, and holiness were raised to a sublime degree. T he ancient Gr Greeks, eeks, Chinese, Hindus and many other ccultures ultures and civil civilizati izations ons all had their  initiates who were highly developed mentally, morally, and spiritually--these men and women were well beyond their time and the lay people viewed them as demi- gods and apotheosized them. The artists and artisans of the secret Mystery schools made used of almost every material available for conveying the metaphysical doctrines of the Ancient Wisdom, such as papyri, stone, bronze, terracotta, clay, mosaics, ivory, enamels, stained glass, gems, crystals, cloth, wood, canvas, tiles, leather, etc. The most prominent feature of the art productions of the Initiates of the Mystery Schools were th hand signs and this was known as the Ancient Sign Language which was transmitted from Age to Age, culture to culture. J.S.M. Ward made a thorough study of this secret sign language and in his  book, "T "The he Sig Sign n Languag Languagee of the Mysteries," he identi dentifi fies es several of these these hand sig signs and gestures to be found mostly in Christian art although by no means limited to Christendom. In his book Ward offers many instances of each sign. He explains that these hand poses are to be found all over Europe, Africa, Asia, India, Oceania, the Americas, ancie nt Crete, Polynesia Babylonia, etc., in short, all over the world. Among the hand signs that he discusses are: • Sign of Preservation • Sign of Faith • Sign of Distress/Surrender  • Sign of Death • Sign of Praise • Sign of the Heart • Sign of Prayer  • Sign of Benediction or Blessing • Sign of Secrecy

 

• Sign of Destruction • Sign of Exultation • Sign of Reverence • Sign of Horror  • Sign or Resignation • Sign of Sacrifice • Sign of Heaven and Earth • Sign of Despair/Regret

 

Sign of Preser Preservation vation

 

T here are ma many ny variations variations of thi thiss sign. Basicall Basically, y, it is posed by placing one hand over the heart and raising the other at an angle at the elbow with the hand pointing upwards. In some forms, it is the index finger that points skyward. In most depictions of this sign it is the left hand rather than the right that is raised. There are numerous instances of this pose in Egyptian art. T he Egyptolog Egyptologist, ist, E. A. Wallis allis B Budge, udge, interprets the hierog hieroglyph lyph with th this is sig sign n as  Hen  Hen,, or "praise." The god Anubis is often represented with this hand posture, and murals in the palaces and tombs of the pharaohs often illustrate votaries of Ra with this significant gesture. This sign is also found in the Minoan and Myc Mycenaen enaen civi civili lizations. zations. In Chr Christi istian an art, Jesus Jes us is often portr portrayed ayed aassuming ssuming many occult hand signs, among these is the Sign of Preservation. The sun god Damuzi of th Babylonians while descending into the underworld likewise bears this sign, as depicted on certain objects. In I n his book mentioned previ previousl ously, y, J.S.M. Ward tells of a Ro man sarcophagus in the Bardo Museum, Tunis, showing the emergence of Jona from the whale that swallowed him for three days, and making the Sign of Preservation--in effect, indicating that his life was saved. Among the mystical Islamic sects, the Whirling Dervishe appropriate the use of this important hand pose in their ceremonial rites and practices. In archaic times, the Sign of Preservation was adopted by those petitioning the deity for th  preservation  preservati on of onesel oneselff or someone else, else, and wi with th the strong convi convicti ction on that the request was granted. In contradistinction to this, it was also employed by those of high spiritual attainment assuring others of their salvation. In Christianity it is often associated with the Second Person of th Holy Trinity. Sign of Faith This sign resembles the Sign of Preservation with the exception that the hand pointing upwards i not squared at an angle and not pointing to the sky. It points outwards away from the body. Like the above sign, many examples of these are to be found distributed all over the world.

 

Sign of Distress/Surrender  When the two hands are lifted upwards above the head with the elbows bent--this is known as the Sign of Distress. This is one of those universal hand signs, and it seems almost human nature t fling the hands into the air when in despair or when faced with overwhelming pressure as a sign o  psycholog  psychol ogiical turmoi turmoill and the "g "giivi ving ng-- in" to a certain situati situation, on, or when feeli feeling ng hel helpl pless. ess. Therefore, it is not surprising when we find the use of this sign all around the globe as depicted in artistic works, and experientially in everyday life. This sign is an appeal for aid and is universal like many of the other signs mentioned in this section. Its use can be traced as early as 3,000 B.C. Quetzalcoatl, one of the gods of the Mayans, is sometimes depicted with this hand pose. Sign of Death This hand sign is related to the throat chakra, or psychic center. It consists of placing the hand's edge-whether left or right hand-at the throat. The thumb points directly at the throat itself. It is actually a moving gesture and is effected by moving the hand's edge across the throat as if to cut it. This sign suggests that something is to be terminated or killed, or that it is already dead. The ancien Romans and Egyptians were well familiar with this sign and in some Christian paintings of th crucifixion, the disciple John the Beloved is portrayed with this sign of cutting the throat while standing before the crucified Jesus. Arabs and Sudanese make use of this sign to swear their innocence uttering that God should cu

Arabs and Sudanese make use of this sign to swear their innocence uttering that God should cu

 

their throats should they be telling a falsehood. Several American Indian tribes employ this sign as salutation meaning that they are "faithful or true unto death." Sign of Praise T his si sign gn iiss simi similar lar to the Sign of D Distress istress except tthat hat the h hands ands are not lifted above the head hea d but extended forward in front of the body,

 

MUDRAS & HAND SYMBOLISM--THE POWER OF MUDRAS PART 4: MUDRA POWER  Why practice mudras?

Some students on the spiritual path have a faulty understanding concerning mudras. They feel that i is far beneath their dignity and that they no longer require any kriyas or external methods in order to attain enlightenment. They even arrogantly belittle others who incorporate mudras into their spiritua disciplines. Though it may be true that external forms of movement or gestures are not essential, they do offer a great boost of energy and power to maintain and support one's position on the path towards the Light. Individuals who blatantly declare that mudras are not a necessary part of sadhana or spiritua discipline, or who find such practices beneath them for they are presently engage in "higher  methods" are those that have not reached the spiritual goal themselves and have not acquired a universal point of view. They seek to fly before they can run, or run before they have learnt to walk   properly;  properl y; or even stand before abl ablee to walk walk graceful racefully ly.. T hey remove the rungs rungs on the ladder on which they are stand ing. They seek to imitate the state of the enlightened ones without undergoing the necessary disciplines to reach that state themselves. May we state emphatically here that we do agree that mudras may not be required by some. It al depends on their present state of awareness, spiritual development, and psychic purity. evertheless, may we remind our readers that even high beings such as spiritual avatars, Buddhas, and celestial Bodhisattvas regularly assume mudras to teach, to invoke energies, and to carry out their spiritual tasks. By stating this we would like to point out that mudras may be practiced by anyone, no matter where he or she may stand on the evolutionary path, and with great mundane and supermundane benefi benefit. t. Benefits of Mudra Practice

It would be interesting to note the benefits of mudra practices--the effects that they have on the mind, body, psyche and bio- magnetic fields. Below are just a few worth considering that are directly palpable or perceptible through personal experience : • Health • I.Q. improvement • Empowerment of the Aura • Expansion of consciousness • Awakening of the three aspects of kundalini • Acquisition of siddhis (paranormal powers)

 

• Transformation & regeneration of the physical body  Health The power of mudras clears the subtle channels and psychic centers in the etheric body allowing life-force to flow unhampered to the organs and all parts of the body. Regeneration and improved health is the result.  I.Q. Improvement  As the cleansing process takes place in the head, clarity of mind is felt and the mental faculties are considerably enhanced making it possible for the innate soul- intelligence to express itself with greater intensity.  Empowerment of the Aura The magnetism produced by the mudras cleanses the bio- magnetic field of the body and empowers it with greater vitality also forming a protective shield against negative forces. wakening of the three aspects of kundalini The three aspects of kundalini: prana kundalini, chit kundalini, and para kundalini are awakened and stimulated to greater activity.  Expansion of Consci Consciousness ousness As a result of the cleansing process and the activation of Shakti in the form of kundalini, one's consciousness is transformed, transcending ordinary awareness. cquisition of Siddhis In concomitant with the transformation of one's consciousness, certain powers and virtues of the soul would unfold and dormant spiritual senses would arise. Transformation & Regeneration of the Physical Body The overall effect of the constant practice of mudras is the complete transformation and regeneration of the mind-body principle, a spiritual expansion of the consciousness stylized in the Mystery Schools as the "Second Birth" and symbolised by the newly-born phoenix bird that gre out of the ashes of the old. The Theory of Mudras and its Practice

Mudras attracts cosmic energy into the microcosm. They arouse the etheric body's latent energy into awakened activity. All of the dormant nerve cells of the brain are vivified and stimulated into action.

 

The functions of the organs of the physical body are optimized. The immunity system is strengthened. The energies that mudras awaken manifests as magnetic and electrical force depending on their form. Like the physical body, the etheric body has its own "nervous" system, or channels conveying prana and other energies of etheric origin. In yoga teachings, these channels are called, "nadi." In Hind texts the number of nadis are variably given as 72,000 and 350,000, of which 72 nadis are said to be  particularly  particul arly important. Every mudra clears some of these channel channelss from impuri mpuriti ties es and psychi psychicc toxins. There is not one mudra, however, that have the power to cleanse all of them. For this reason the practitioner of mudras incorporate and employ many mudras in his daily routine. There are many components of the psycho-energetic system that mudras affect, not just the nadis. With the power of mudras, the chakras, for instance, are freed from obstructions and congestion; the aura is cleansed of negative effluvia, and the subconscious mind is purged of its negative contents. While practicing certain mudras, especially the types that generate or attract cosmic energies, the hands if clasped together for some time, wo uld break apart and move independently. The  practiti  practi tioner oner shoul should d not be too concerned over thi thiss but just go wi with th the fl flow ow.. T he hands break apart for the simple

reason that enough power has been collected and that the cleansing or magnetizing processes are

 

now under way. When the body accumulates more power than it can handle, or when it has assimilated enough energy from the incorporeal worlds, the hands would naturally fall out o formation, vibrate and shake in peculiar ways. Aside from the invocation of energies, of communion with divine forces, mudras as mentioned  before, al also so have the power to purify the etheric nervous system and the energy energy-centers -centers to be found in the etheric body. It cleanses all obstructions and congestion that prevents the free flow of pranic and kundalinic forces through the nadis and the chakras. The etheric or "vital" body as it is sometimes called, is the blueprint and the power house of the physical body. When the interface between these two bodies are affected adversely in some way because of the toxins that we generate through negative thoughts and emotions, and the degenerative substances found in the food that we consume, and likewise uncleared karma and trauma, then the physical  body woul would d suffer as a consequence. Ill heal health th and a poor immuni mmunity ty system woul would d resul result. t. Substances would crystallize in the tissues and the fluid- networks in the body, giving rise to muscular pain, impaired functioning of the organs, and the ossification of blood vessels which technically is the diseased condition referred to as arteriosclerosis. Certain mudras may heal these maladies. Russian Abbot with a variation of the "Benediction Hand Gesture." While performing mudras, it is not unusual for the hands, arms, body and head to move on their  own accord. The movement patterns that the mudras generate during practice are countless. In fact, ust when you thought you have seen them all, a new one appears. Mudra gestures and body motions are kinetic expressions of the elemental forces in the psycho-physical body. The  predominati  predomi nating ng force propel propelss the mudras in a disti distincti nctive ve pattern. Earth energy makes the least movements. When the hands in a mudra pose remain in a single  positi  posi tion on for long perio periods ds is indi ndicati cative ve that the earth element element is prevail prevailiing ng.. T he water el element ement moves the hands in large, wide circles or wavy movements. Fire energy causes the hands to move with great force in straight movements and jerks. The elemental force of air is graceful and flowing. Its movement is a combination of curves and straight lines. Most nondescript motions of the hand  belong  bel ong to the Akasha (etheri (etheric) c) elem element. ent. In Yog ogiic teachin teaching gs, thi thiss subject of el elements ements bel belong ongss to the field of Tattva Vidya (Science of the Elements). The directions in which the mudras flow likewise reveal the element in power. Upward movements indicate the influence of air; downward, that of earth; to the right or forward, fire; to the left or to the rear, water. Why do mudras cause the hands and arms to move without any direction or control by the conscious mind? As we clasp our hands in mudra formation we cause energy to build up in the various psychic vortices in our hands, arms, and body. These vortices take on different polarities- positi  posi tive, ve, neg negati ative, ve, and neutral neutral..

 

These emanating centers fluctuate in their polarity and strength in concordance with the currents generated. The resultant magnetic fields of these vortices interact with one another causing the la of attraction and repulsion to take effect. This causes the fascinating motions of the mudras. However, it should be emphasized that even though the conscious mind does not produce the swaying and oscillation of the body appendages, it does have the power to cause the motions to cease. Therefore, there should not be any fear that mudra practices might cause an impairment in the conscious consci ous control of one' one'ss motor movement. Time and Place for Mudra Practice

Mudras may be practiced at any convenient time--at odd moments of the day. However, as a discipline, it would be beneficial to practice mudras in the morning and evenings. Practice mudras  prior  pri or to meditati meditation, on, for they are conducive to a more relax relaxed ed and deep medi meditati tative ve state. Mudras should be practiced in an isolated place or room, well ventilated, and free from any disturbances and prying eyes. Because of the mystifying movements that the hands make we do not want any outsider to think that we have gone bonkers. How long should each mudra be held? Generally, each mudra is to be positioned for a period of 530 minutes. Let your intuition function here. It will tell you when you are ready to stop or continue with a succeeding mudra if required. Sometimes in a practice session, the mudras themselves wil tell you when it has done its work and that you may proceed with the next one. This is indicated by mudra movements launching from its position in front of the body or chest and then returning to it to remain still and quiet.

Mayan god with mudras

 

What Would Occur During Practice?

Having described briefly the effects of mudras, their theory and practice, it is important that some knowledge regarding the actual occurrences during practice be known as these might cause some unnecessary alarm and consternation. Below we list some points that are likely to occur during mudras practices and should be understood as a natural result of the generation, accumulation and flow of the Shakti principle : • Warm sweat--this is a good sign. It means that the body is undergoing a cleansing and healing  process. • Swaying and rotation of the body--this shows that the body's attunement with the influx of the invoked energies is taking place. • Hands moving and resting at various chakra points--this is the result of energy being channeled into specific parts of the body. • Hands moving and resting at various layers of the biofield--this indicates that certain areas of the aura is being cleansed or being magnetized. • Hands moving in an up and downward chopping movement--this is one of the signs that the nadis or subtle channels are being opened and unblocked, or that the aura is being cleansed. • Hands moving in in a forward-backward movement--same as above. • Hands moving left to right--same as above. • Hands moving in circles or ellipses--same as above. • Hands moving in arcs or in figure-eights--same as above. • Hands moving erratically or with other definite patterns--same as above. • Hands vibrating intensely--same as above. • Sudden jerks of the hands--same as above. • A strong sense of energy surrounding the hands and body--this is a sign of a build-up of cosmic forces in the body. • A sensation of warmth, tingling, and power in various parts of the body--same as above. • A sense of tingling, and energy flowing throughout the whole body--this means that the nadi channels have been purified to a certain degree and that energy now flows freely without any obstructions in its path.

• Movement of the head--a sign that the energies have moved up to the head to clean the energy

 

 pathways. • Cold sweat--this is an indication of circulatory problems. Cease mudra practices for the time bein until the body regains a certain degree of health. Physical gymnastics at this point would help. • Breaking up of hand formation--this shows that the body has absorbed enough energy for the time  being  bei ng or that it iiss being overcharg overcharged. ed. Whatever happens here just go with the flo flow. w. • Yawning and belching--this denotes that stagnant chi (prana), or energy is being removed. • Spontaneous pranayama, or control of the life-force flowing with the breath--this shows that the Shakti flowing in the body has taken control over the respiratory processes and as a result, the mind may slowly undergo a transformation and the awareness-principle will be heightened. Should spontaneous pranayama occur, one finds oneself doing kumbhaka (the retention of the breath) effortlessly and naturally. • Activity of inner perception or the manifestation of psychic visions, sounds, etc.--this signifies that the contents of the subconscious mind is being cleansed of all dross. During this process visions o gods and demons may occur, landscapes may be seen, unusual sounds heard. • Jerking movements of the body like a frog-leaping as though levitation were to take place. • Experiencing negative emotional states of anger, hatred, etc.--this is caused by the Shakti force  purifyi  puri fying ng sushumna, or the central channel of the etheric body corresponding to the spi spine. ne. All of our  karmas, traumas, pain, and emotional feelings of our past and present lives are lodged there and when Shakti encounters them she releases and expels their crystallizations and the psyche temporarily re-experiences them. Positive feelings of bliss, joy, and mirth are also lodged in sushumna and these may likewise be experienced. • If one were standing while doing the mudras, one might suddenly feel an inner force taking over  and the movements of the hands, feet and limbs in a dance is a possibility as iconically displayed by Shiva in the Cosmic dance. It should be noted that all of these sensations and hand- movements are temporary and represent certain phases of pranic or energy influence. The motions may start out strongly at first in early sessions but later evolve to graceful movements or even to stillness. Convulsions and spasms are common manifestations of the activities of energies within the subtle and physical bodies. These are positive signs so let them happen. Yoga kriyas such as bandhas, and the types of mudra  processes menti mentioned oned in the yog yogiic tex textt Gheranda Samhita may likewi kewise se happen natural naturallly. Spontaneous occurrences of these are safe--much safer than doing the yogic exercises through your  own conscious volition and forcing their manifestation. If none of the above are observed during  practice, a knowl  practice, knowledg edgeable eable spi spiri ritual tual Guru may empower the disci discipl plee at his his own discreti discretion on so that  progress  prog ress may proceed at a greater pace.

Whatever spontaneous movements or yogic processes occur are necessary and appropriate for you.

 

The Shakti energy that flows through you knows what to do to spiritualize and transform you whole being. Shakti is an evolutionary force and she will lift you up to greater heights if you will let her. When Shakti flows through your being you may find yourself spontaneously practicing all of the yoga systems. For instance, you may find yourself withdrawing your senses and focusing within to your Higher Self, as in Raja Yoga; find yourself emanating an overflowing love for Nature and al life, as in Bhakti Yoga; or even acquiring divine knowledge effortlessly, as in Jnana Yoga. One may even find oneself chanting as in Mantra Yoga. Do not be startled or afraid of the movements that occur naturally without your conscious volition or direction. You can exert your will at any moment to stop them if you wish; however, by doing so you will be hampering the occult work that is being done to you by the presence of the spiritual force. It would be best to let it run its course. Only in this manner will you reap the full benefit o mudra practi practices. ces. There are many stories of spiritual practitioners experiencing spasms and involuntary movements o the body and hands while engaging in meditatio n. One of the spiritual messengers of God referre to as "the Seal of the Prophets" is an instance : One day while meditating in a cave at Mt. Hira, Muhammad, the future Prophet of Islam was sai to have shivered uncontrollably. This occurred when a voice commanded him to "recite" or "read." Replying to the voice that he was unable to do so, he was instantly seized by a spiritual presence (Shakti) that was previously sensed to be in his vicinity (forcefield). What was the real nature of the Prophet's experience? Were the convulsions that he experienced symptomatic of an unusual energy flowing throughout his body? What were the spiritual yogic exercises that he was engaged in that brought about such an experience? Did he make use o mudras, or any other esoteric practices? It is said that the Prophet was a "widow's son." In esoteric language this refers to an initiate of th Mystery Schools; the latter was called a "widow" after the goddess Isis lost her husband, Osiris, t the machinations of their brother Set, who is the personification of evil and materialism. Isis was the symbol of the Mysteries. In these mystical schools spiritual disciplines and practices were taught to the initiate. Mudras were undoubtedly one of the many teachings given. After mastering the teachings and attaining a higher level of consciousness, the initiate would emerge out of the womb of Isis and become Horus, the would-be slayer of his evil uncle. Mudras & Spirituality

It is vital to keep in mind that the sensations, effects ,and powers that mudras help unfold are not an end in themselves--they are simply a means to an end. They are tools that may support us to achieve Self- Realization. Evolving to a higher state of awareness or experiencing oneness with Al That Is should be our primary aim. Other motives are just baubles that should be given up. Mudras

 

meditation, or any other religious discipline when exercised for the sake of acquiring the gifts of the spirit is not spiritual work nor is it spirituality. Offering unsolicited advice is not spirituality; predicting people's future is not spirituality;  perpetuating  perpetuati ng a sense of mortal mortaliity and hel helpl plessness essness in peopl peoplee is not spi spiri ritual tualiity; causi causing ng others to maintain materialistic attitudes is not spirituality. To seek the Giver rather than the gift is spirituality; to give of oneself without thought of self is spirituality; to cease forcing one's desires, or imposing one's will upon others is spirituality. So long as the sense of separation exists, the sense of duality, the illusion that we are separated from everything else, we shall never attain the state of true spirituality where only divine love is the law. The "heresy" of dualism in one's mental conception and spiritual blindness is what prolongs the "sleep of the ages" where one is iignorant, gnorant, unawa unaware, re, an and d unrespons unresponsive ive to the eterna eternall Tr Truth uth o Oneness. Spirituality has many expressions, however, none of them have anything to do with acquiring or  vainly displaying psychic powers. Initiates are not always psychic or magickally powerful, but they are sensitive to inspiration, to spiritual impulses emanating from celestial spheres and the Spirit within. Those that ambitiously seek psychic powers and abilities for self-centered purposes normally end up shackled in the astral realm where they become the playthings of malicious spirits. It is much wiser to first purify the mind, body, and soul of all negative energies, congestions, sense of limitations, and blockages and developing the love-wisdom- intelligence aspect of the soul before embarking on any psychic development. Without the proper spiritual and moral preparation we would be deluded, deceived and entrapped by wayward psychic forces. Mudras are definitely a help on the Path of Purification, but it should be accompanied by other practices and studies tha awakens the heart, and the acquisition of esoteric knowledge and wisdom.

Preparation

 

 Empowering the Hand  There are energy points in the hands and fingers just as there are all over the physical/etheric bodies. Called chakras (lit."wheels") in Yoga philosophy, these vortexes of energy may be detected and their  existence verified in various ways. Perhaps the most simple method is to directly feel them in one's hands. This requires a certain amount of sensitivity though, which may be acquired through an exercise that we will provide below. Pendulums may also be used for detection. Hold a pendulum (any sort will do) in your right han and hold it above the palm of the left hand. Watch it slowly move in circles. The swing may be clockwise or counterclockwise depending upon the flow of the energy from the palm whether it is outwards or inwards. The circumference and velocity of the swing indicates the size and activity o the chakra. At various points of the fingertips the pendulum might swing too indicating the presence of a minor chakra. As related to Mudra-Vidya, or the "Science of Mudras," what sort of unfoldment or empowermen do the hands require? What sort of preparation is necessary for the successful performance o mudras? First of all it would be helpful to massage the hands often so that they would be flexible enough to assume the positions of the mudras. Most of the mudras are easy to do; some, however, may require isometric exercises of the hands as a preparation. Flex your hands often--bend it, contract/relax it, stretch the fingers, and massage them. This woul create a greater flexibility in the hands and would be conducive to a better performance of the mudras and enhanc enhancee the circulati circulation on of blood. M Massage assage of the han hands ds after mudra pr practices actices is al also so suggested to help circulation of the blood and remove stiffness. Those with short, stubby hands may have some problems doing certain mudras, unlike individuals with thatare palmistry "philosophical" and in "psychic." However, subjects with long shortslender fingersfingers normally not the identify type thataswould be interested yoga, spiritual training, or  mudras; logically speaking, as the person reading this series of articles is intent in developing spirituality, they should not encounter any obstacle practicing the mudras or executing the forms. The next essential step is to empower the hands to increase the sensitivity, activity and size of the hand/finger chakras. This may be done through such exercises as the focused attention upon the  palm  pal m of the hands and the fin fingerti gertips. ps. T hi hiss particul particular ar exerci exercise se enlarg enlarges es the hand chakras so that there may be a greater stream of energies flowing bi-directionally according to need. To carry-out this exercise follow these steps : 1) Focus upon each fingertip for about a minute each. Feel them tingling and vibrating. Begin wit one hand and then move on to the other. 2) Now concentrate upon the palm of either hand for about 3 minutes and then move on to the palm

of the other hand. Feel as though a flower were blossoming in your palms.

 

Do this every day for about 40 days during which time the size of the chakras should be  permanently  permanentl y ext extended ended and greater sensi sensiti tivi vity ty achi achieved eved (a mag magiickal item that we carry in our onl onlin ineestore that helps empower one's hands is the Ajian Tapak Bergetar Power, Code: Magick142 ). I the meantime, it would be permissible to commence mudra practices simultaneously with the handempowerment exercise. editation Pose and Inner Tranquility Generally, most of the mudras may be done while seated in a chair, cross- legged, or standing. Certain mudras may call for specific body-positions. If you are knowledgeable on Hatha yoga an flexible enough, you may assume the various asanas or body positio ns while practicing mudras such as,"Padmasana," as,"Pa dmasana," "Si "Siddhasana," ddhasana," and "V "Vajrasana." ajrasana." Before commencing mudra-exercises, the practitioner would reap the most benefit by first relaxing the mind and body so that a certain degree of inner tranquility may be attained. Any relaxing method taught in occult schools may be employed; one may use contraction of the muscles, perhaps even coupled with visualization and auto-suggestion--the point is that the physical body and mind should  be deepl deeply y relax relaxed ed so that they may no t hamper the energ energy-fl y-flow ow coursi coursing ng throug through h the subtl subtlee channels. antras, or Words of Power  Mudras may be accompanied by chanting and vibrating certain bija (seed)- mantras (words-of power) that stimul stimulates/acti ates/activates vates the chakras and enl enlarg argee the subtl subtlee channel channels, s, or otherwi otherwise se affect the  psycho-physical  psycho-physi cal body in some metaphysical way way.. Whenever possi possibl ble, e, appropri appropriate ate mantras woul would d be given in association with the mudras in the following papers of this Mudra series. Chanting may be verbal or mental--directions will be given for this. Seed-mantras should be vibrated strongly as you chant them so that the power of the mantra would  be felt in the vari various ous psychi psychicc centers. Vibrati brating ng the mantras does not impl mply y rais raisin ing g the vol volume ume o your voice, it implies chanting the words-of-power in a peculiar way so that the vibes are felt  palpably  palpabl y in the microcos microcosm; m; some seed- mantras requires ri rig ght intonati intonation. on.  Breathing Exerci Exercises ses and Vi Visualizati sualization on Pranayama, or the art of controlling the life- force through rhythmic or specialized breathing, may  be eng engag aged ed in whi whille simul simultaneousl taneously y doi doing ng the mudras. Some mudras may speci specifi fical callly call for certain breathing technique. Generally, though, if instructions are not given, breathing should be allowed to flow naturally without any conscious direction. Visualization may be employed to support specialized breathing. Cosmic energy may be visualized as a brilliant silver, white, or gold force--each of these colors do have their specific properties. You may experiment to feel the sensation and know the effects of each of these forces. As a general rule, always inhale as you visualize energy flowing into you, exhale as you channel energy to a certain object, area, or space.

 

In the following papers of these series, an extensive amount of mudras of various traditions will be  presented for practical appli applicati cation. on. Copyright © 2003 Luxamore

 

inclining upwards with the hands facing outwards and the elbows bent. This is also a greeting sign and the initial start of the salaam gesture of the Arabs. Sign of the Heart  This sign is accomplished by placing the hand over the heart. A survival of this gesture in modern times is the bowing of a gentlemen to a lady with his hand to his heart as a salutation of respect, or  as it was customary in the 17th and 18th century in Europe, for a man to remove his hat and to  place it at the heart reg  place regio ion n when greeti greeting ng the opposi opposite te sex. This is a hoary sign. It is to be found in ancient Egypt, Rome, and even in Crete in the Minoa  period.  perio d. It is also to be seen in the mosai mosaicc art of the many old churches and cathedral cathedrals. s. T he meanin of this sign is a little obscure. It has been suggested that it

signify faith or fidelity. However, with the placement of the hand at the heart we may make a conjecture and say that it concerns the finer sentiments of a person conveyed to the object of his attention or affection. Sign of Prayer  This is probably the best known of ecclesiastical signs which is also used by the lay person. I consists of placing the palms of the hands together with the fingertips pointing in an upward direction. Another Sign of Prayer is the folding of the hands together intertwining the fingers.

Sign of Benediction or Blessing 

 

In Christianity, this sign is utilized mainly by the priesthood. It is used by priests to bless people and consecrate objects. To assume this sign, the third and fourth fingers are folded onto the palms with the index and middle fingers held upright. The thumb may also be erect or it may be folded upon the ring finger. The significance of the erect thumb and first two fingers in the act of blessing is that the grace, virtue, and power po wer of the Ho Holy ly Tr Trini inity ty are being conveyed conveyed.. Oc Occultl cultly, y, the subtle energies flowi flowing ng from the hands are stronger at the terminal points of these digits than they are at the ring and little fingers. Sign of Secrecy This is a sign that has survived to contemporary times and can continually be seen in everyday life. It probably originated in Egypt during the heydays of the Mystery Schools. This sign was associate with Horus, or Harpocrates--one of the forms of Horus. This sign is executed by putting a finger t the lips as though to seal it. Its significance is that of secrecy and silence. In the Mystery Schools th Initiates were pledged to a vow of secrecy, never revealing the secrets of the Temple unless authorized to do so. Even nowadays, the following injunction may be found in occult schools: "know, dare, do, and be silent."

 

Sign of Destr Destruction uction When one or both of the hands are seen on the solar plexus in religious art, it signifies destruction. We can understand the significance of this sign when viewed from a metaphysical point of view. The solar plexus chakra is a storehouse of potent energies that may be used for good or ill. When this center is awakened prematurely in a disciple's life, it may cause problems that the disciple is not equipped as yet to handle. P hysical hysical,, physiol physiologi ogical, cal, and psychologi psychological--not cal--not to mention karmic difficulti diffi culties--might es--might arise w when hen a disci disciple ple fooli foolishly shly stimulates this ccenter. enter. T he solar plex plexus us cha chakra kra is an emotional focus and by being polari polarized zed aatt this level one ma may y have trouble extri extricating cating oneself from the lower instinctive and egoi egoistic stic n nature. ature. T he disciple disciple may be destroyed by thi thiss center and evol evoluti utionary onary prog progress ress postponed, thus the hand gesture on the solar plexus came to be associated with destruction. There are numerous examples of the Sign o Destruction Destr uction in Art. In India, Shiva, the Destroyer is often depicted wi with th this gesture. gesture. Many Greek  and Christian art-forms also bear personages with this sign. Sign of Exult Exultation ation This hand pose is a sign of joy and satisfaction; it is done by extending the hands above the head with the fingertips of the hands touching. Though not as numerous as some of the other signs, there are several examples of these in Christian art. In China, the Hung Society uses this sign to represen the metal element. Sign of Reverence Reverence in the sign language of the Mysteries, is indicated by the shading of one's eyes with the hand, whether left or right. In some variations of this sign the eyes are fully covered. This sign originated in cultures where it was impolite to look directly at one's superior; for instance, a soldier  would make this sign when saluting a superior officer. Another possible origin of this sign is the experiences had by blessed individuals during angelic

visitations. The presence of these spiritual beings compels the beholder to shield their eyes from the

 

angelic radiance. This hand gesture is not unique to any race for it is to be found distributed all over  the world-- in Ceylon, Australia, Africa, Asia, and Europe. Sign of Horror  One of the dramatic signs, the gesture of horror is made by extending the right hand, palm outwards, while the head is turned to the right as though refusing to see something objectionable or frightening.

 

The left hand is this gesture point outwards and in a downward direction as if trying to expe something. Examples of this sign in art may be seen in the Vatican and in the British Museum. Sign or Resignation This sign consists in crossing the arms upon the chest with the fingertips of the right hand on the left sh shou oulde lderr and th thee fingerti fingertips ps of the left ha hand nd on the rrig ight ht sho shoulders. ulders. T his g gesture esture is sometimes  portrayed wi with th the rig right ht hand over the left, but the reverse is regarded as a more  pr  prop oper er representati representation on ery accordi according ng tradi tion. on. TThe hi hissgod is O another onethe of sstatues those sig signssenting that may have originated orig inated in the Myst Mystery Sch Schools oolstooftraditi E Egypt. gypt. Osiri siriss and tatues repre representing Egyptian Egypti an  pharaohs are often depi depicted cted in thi thiss pose by arti artisans. sans. For some specific reason the Egyptians also buried their dead in this manner, with the hands of the mummy crossed upon their breast. Even the sarcophagi or mummy cases of the deceased bear  pictori  pi ctorial al resemblance of them with the same sig sign. In the Renaissance, arti artists sts often depi depicted cted Mothe Mary with such a hand pose. Like the many hand gestures described herein, the Sign of Resignation generates a certain occul  power of whi which ch we shal shalll di discuss scuss later iin n an upcoming arti articl clee when we apply and incorporate the sig sign n in our mudra practices. The occult function of a sign is just as important as its esoteric meaning,  perhaps even more so. Sign of Heaven and Earth T his si sign gn iiss executed by extending one hand ab above ove th thee hea head d pointi pointing ng skywards, and th thee other  extended downwards pointing to the earth. According to Ward, the significance of this sign in Christianity is that someone had descended to Earth and later re-ascended to Heaven. O alternatively, ascended to Heaven and later descended to Earth. There are numerous examples o this sign in Christian art related to the raising of Lazarus, the descent of Jesus into Hell to save th inhabi inhabitants, tants, and Jesus' resurrecti resurrection. on. There are many variations of this we sign. Sometimes handthe with its open pointing upwards its fingers together; occasionally find examplesthe where index fingerpalm points upwards while has the rest of the fingers folded onto the palm. The British Museum has a collection of Babylonian object

where the Sign of Heaven and Earth may be seen. In Greece, examples of this sign are associate

 

with the Eleusinan Mysteries. Sign of Despair/Regret  Regret, despair, and sorrow is indicated by resting the head upon the right hand and the left arm, which is horizontally across the solar plexus, supports the right elbow with its hand. Occasionally, this position is reversed. There does not seem to be any strict rule to this. In paintings with crucifixion themes, the Virgin Mary is often depicted with this hand position. There are examples o this sign of Persian and Greek origins preserved in museums all over the world. Having explained the various hand signs to be found in art it would be appropriate if we were to emphasize that the signs described above are not merely symbolic or gestures without any occult significance. It is not too commonly known that these signs generate certain virtues as they modify,  purify  puri fy,, intensi ntensify fy,, and empower one's auric energy energy-structure -structure or one's surroundi surrounding ngss in some subtl subtlee manner. These signs are mudras with occult values. Mantras, incantations, and liturgies often accompany the signs. Most votaries of religion are unaware that their ceremonies are actually magickal rites and processes that call forth unseen influences. For instance, making the Sign of Preservation by the spirituall evolved occult practitioner, evokes spiritual and angelic forces that protects the person or persons to whom the sign is being directed to. The sign assures the petitioners and recipients that they will be  protected and preserved from negati negative ve psychic attack. It is instinctive for people to assume specific mental and physical attitudes when interacting with divine forces. We unconsciously feel hand signs and gestures to be efficacious in aiding the establishment of a contact with higher intelligences and requesting their intercession. Hand-signs, or mudras are of great benefit to our well-being. In future articles, therefore, we wil apply this mystical science in a practical way that may be practiced by the average person. **************** Copyright © 2001 Luxa more

 

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