Kiver-Shans

The term "Kiver-Shans" is a transliteration derived from Chinese, likely referencing concepts related to the subtle body or spiritual essence in Taoist thought. Blavatsky's definition links it to "Kivan," possibly an ancient deity or spiritual principle, suggesting a connection to the animating life force.

Tlie astral or "Thought Body". IGG THFXJSOrillCAL Kiyun ilhli.t. (>r tin^miI Kivan whifli was worsliippcd by tin* Isra«'litt's in the uiMirm'ss and was proltahly idintiral with Saturn and t'vm with the p)d Siva. Indn-d, as the Ziudic II is S in India (their "liapta" is "sapta", etc.), and as the letters K, II. and S, are interchanf^cahlf. Siva may have easily become Kiva and Kivan. Klesha iS/{.}. Love of life, but literally "j)ain and misery". Cleaving: to existence, and almost th«' same as Kama. Klikoosha f liiiss.). (Ine j)ossessed by the Evil one. J,H., a "crier out", a "screamer", as such unfortunates are periodically attacked with tits (luriiiLT which they crow like cocks, neijjh, bray and prophesy.

In the vast lexicon of esoteric thought, the term "Kiver-Shans," as presented by Blavatsky, offers a tantalizing glimpse into the Taoist understanding of the subtle body, often referred to as the astral body or "thought body." This is not merely a philosophical abstraction but a deeply practical concept within Taoist cultivation. Imagine the human being not as a singular, solid entity, but as a constellation of energies, a luminous cloud of qi animated by spirit. The Kiver-Shans, in this context, is that radiant, non-physical form, the very vessel of consciousness and life force that can, through diligent practice, be understood, refined, and even consciously navigated.

Mircea Eliade, in his seminal works on shamanism and comparative religion, often discussed the concept of the soul's journey and its separation from the physical body, a phenomenon that resonates with the idea of a distinct astral form. Similarly, Carl Jung's exploration of the collective unconscious and archetypal imagery hints at the existence of psychic structures that transcend individual physical embodiment. The Kiver-Shans, therefore, is not an isolated curiosity but a node in a network of ancient understandings about the multi-layered nature of existence, a concept that suggests a profound continuity between the inner world of thought and the outer world of manifestation. It is the subtle blueprint, the energetic echo, that might persist when the physical form succumbs to the inevitable.

The practice associated with such concepts in Taoism often involves meditation, breathwork, and energy cultivation (qigong), aimed at harmonizing the various energetic bodies and strengthening the connection between the physical and subtle forms. The goal is not merely to achieve a disembodied state, but to understand the interconnectedness of all these aspects of being, to live more fully in the present moment by recognizing the subtle energies that animate us. It is the awareness that we are, in a profound sense, luminous beings, not merely flesh and bone. This understanding invites us to consider the subtle architecture of our own consciousness, the unseen currents that shape our perception and our reality, urging us to look beyond the immediate and the material for a more complete picture of ourselves.

RELATED_TERMS: Astral body, Subtle body, Qi, Shen, Ling, Soul, Consciousness, Etheric body