Technical terms

Rasa Ravi, 2020
v. Feb/2021
Exposition according to our school.
These terms need to be understood according to our definitions;
a Sanskrit dictionary entry may or may not help.
The same or a similar phrase can be interpreted differently by other schools.

abhiṣeka – initiation into sādhanā

ādhāra – seat, abode; a specific location in the esoteric microcosm built up with a maṇḍala, which is denoted by a mantra or defined by other factors

ādhārāṇa – a subset of ādhāra defined by the length of the breath (an), usually sixteen in number

adhikāra – authorization, empowerment

adhikārajāla – jāla regarding authorization and responsibility

adhikārin – an authority on some specific area, who is a holder of adhikāra

ahaṃkāra – identifier, identity-owner or the ‘I’-agent in general, taken as a neutral principle and as an umbrella phrase; the fifth vimāna

ahammāna – the ‘I’-subject; linguistic ahaṃkāra

ahaṃtā – selfhood, the ‘I’-ness; mystical-philosophical ahaṃkāra

antara śikharin – antarin

antarin – the second stage of life of a śikharin, who has fully untied himself or herself from worldly life and is living in a śikhara

ardha – half

ardhaśikhara – half-śikhara; a physical place for sādhanā; parallel to its spiritual functioning, is also used for worldly activities

asmimāna – perception of one’s individuality, the feeling of ‘I am’; undifferentiated ahaṃkāra

asmitā – ‘am’-hood, identification as one’s own person; vegetative ahaṃkāra

ātman – we avoid using this word because different schools define it dissimilarly; in various teachings it can mean an abstract indestructible soul without change, a soul which is changing, a soul which never can be the same with the Godhead or on the contrary always has been, or a personality-like structure which will dissolve upon the death of the body, etc.; we developed our own understanding of the soul under the term kanda

avakanda – the descended kanda, i.e. the incarnated soul; it descends from its prakanda; except for mystics of deep insight, the avakanda is usually caught and confined by ahaṃkāra; avakanda operates in existence through the esoteric central channel but is not part of existence itself (in this way we can declare that soul does not exist); after the death of the body, the avakanda fuses back to its prakanda

āveśa – possession, descent from above, capture and occupation of the body by a divinity (or demon)

buddhi – intellect (in general), manifester of the will including body movement, center of decision making; the sixth vimāna

bhāvanā – type of maṇḍala sādhanā or similar advanced spiritual practice consisting of a matrix of disciplines: strict prāṇāyāma, mantras, visualizations, concentration, specific immersion techniques into the microcosm including its ādhāras

bhāvanajāla – jāla regarding spiritual feedback from a sādhanā

bhuvana – plane, level of being, hierarchical abode; microcosmic ‘floor’ of the transversally divided body: there are nine of them, the ninth being further divided into nine vimānas; the tenth bhuvana is an overall label for all the out-of-body planes (like the fourteen SHS planes over which the so-called sahasas rule)

bhuvāṅgaka – limbs (aṅgakas) which are specifically added to the bhuvanas themselves in higher practices

bioga – discipline of the śikharin who is building a maṇḍala on the basis of evolutionary biology (the three germ layers being the initial scheme)

daṇḍakarma – particular act with a staff during a ritual

ekamuni – one who is alone with himself/herself; the third stage of life of a śikharin-antarin, who meditates mostly in isolation; however, where the seclusion itself is related to very high level of practice rather than of solitude as such

ekamuni śikharin – ekamuni

faith in the Higher – is a basic spiritual concept of the śikharins, without which it is impossible to advance in the Teaching

hṛjjāla – interconnection (jāla) of hearts (hṛd) of the teacher and his or her pupil

jāla – lit. “net”; a system of connections; the jālas constitute the very structure of our Doctrine and are described in the second corpus

kālajāla – jāla regarding the time (kāla) we dedicate to sādhanā

kāmakalā – metasexual coupling of Lady and Lord of the Source of Desire

kāmāsana – sitting down into passion, placing oneself to the middle of lust (part of erotic sādhanā practices)

Kāmayonīśvara – Lord of the Source of Desire

Kāmayonīśvarī – Lady of the Source of Desire; in ritual visualizations, Lady and Lord of the Source of Desire are door-guardians standing on both sides of the yoni of the Goddess, not allowing entrance unless the self has been entirely consumed, with no remains

kanda – lit. “onion, bulbous root”; the soul: it has an onion-like structure characterized by slices, i.e. it is not homogenous; its real place is near the heart but outside the body; kanda is a broad term wherever we would use ‘soul’ and is also an umbrella term for its more specific definitions as avakanda, prakanda, etc.; kanda is never a part or aspect of existence (the world) itself, it is ‘outside’

kanda(0) – this label for the kanda is very specific; its depiction is tied to the multi-transposition of bhuvanas; the zero (0) marker indicates the initial or basic kanda-structure, which in this case means that the kanda operates as the body-entity (i.e. as a person, from the cellular level up); the minus one (-1) marker indicates that the kanda operates at the cellular level, minus two goes even beyond, plus markers indicate the level of our planet and beyond, etc.; it is the kanda(0) into which it is necessary to be immersed first; it makes no sense to begin with the minus or plus domains

karma – that part of paribhāva to which we can apply the tenet that it is a result of such a cause, for which feedback on the path of spiritual evolution is significant; karma arises only as a response to the surroundings or people; it is a deed as such (can be also a non-deed when a specific deed was expected like not helping a drowning person); thought itself is not karma

kula – family, spiritual group; each kula operates under a kulācārya, one kulācārya can lead more kulas

kulācārya – teacher of one or more kulas (for example for beginner and advanced kulins, especially in respect of abhiṣeka)

kulin – family member, adept who follows the teaching and sādhanā of his or her kula

lokacara śikharin – lokacārin

lokacārin – the first stage of the life of a śikharin who is partly living a mundane life

mālā – rosary of 108+1 beads

mālajāla – interconnection (jāla) of the teacher and his or her pupil by means of specific mālā mudrās

manas – mind, logical analyzer and regulator of information; creates categories and gives structural integrity to bhuvanas; the fourth vimāna

maṇḍala – a very specific esoteric structure upon which the inner space is developed; it comprises visualizations, mantras, strict prāṇic flow with mātrā, etc.

mātrā – time unit in prāṇāyāma; if not declared otherwise, one mātrā is two seconds

nāma-rūpa – lit. “name and form”; basic characteristics of anything we can describe, think of or measure; we can always name the definiteness of a subject, and it always has either a concrete or an abstract form, characteristics or properties, due to which we never confuse one definiteness with another one

navanava – our specific teaching on the nine (nava) bhuvanas and nine (nava) vimānas; the term also can be interpreted as the “new (nava) teaching of the nines (nava)”

nirvāṇa – windlessness; nirvāṇa is never absolute, is always relative with respect to the paribhāvas (including karmas), brought to the body by an avakanda from its prakanda; if the paribhāvas (including karmas) reach their ultimate fulfilment, leaving no remnants, nirvāṇa is attained

paribhāva – a superordinate concept over karma; karma is a small part of paribhāva; paribhāva is related to and tied to the function of bhuvanas, and can be expressed and understood only with the knowledge of bhuvanas

Pillars – the first corpus of our Doctrine, which describes the fundamental attitudes to life and related topics upon which the whole construction of our Doctrine relies

“poster” – metaphor for the mechanics of self-deception: a layer of contrived false ideas or emotions which we ‘happily’ plaster over the original bottom layer—as we would paste a new poster up over an old one—which holds a karmic key issue we refuse to solve; as we don’t want to see the truth, we mask it with a superficial ‘happy’ layer

prakanda – the designation given to (the aspect of) the kanda which always lays outside of our existence and from which the avakanda descends; because the avakanda usually takes only a small part of the paribhāvas and karmas to the descendent, their complete resolution can lead only to a relative nirvāṇa

prāṇāyāma – focused leading of the flow of breath in the body (in higher practices done by mere visualization) in which prāṇa arises

pravisarga – subtle discharge on the glans penis (not ejaculated sperm) induced by lust and its analogous vaginal secretion; ritually treated as “concentrated lust-fluid”

pūjārī – ritualist who is entitled to provide ceremonial acts or adoration (pūjā) of divinities

Rules – the third corpus of our Doctrine, which discusses the necessary regulations for individuals and groups

sādhanā – spiritual practice in general

sādhanajāla – jāla regarding sādhanā

sahasas – lit. “the mighty, powerful ones”; rulers of the SHS planes

SHS – fourteen out-of-body planes over which the so-called sahasas rule, a more elaborate concept than the common yogic sahasrāra (it is a play on words: the word ‘sahasra’ means ‘thousand,’ while SHS is an acronym derived from ‘sahas,’ an etymologically completely different word, which means ‘mighty’)

śaktum – a novel neutral derivative of the feminine śakti; an asexual deity: it has no breasts, nipples, navel, reproductive organs, hair, eyebrows, etc.

śikhara – lit. “roof”; a physical residence, which is strictly dedicated to spiritual advance only and houses our adepts or śikharins

śikharajāla – jāla regarding śikhara, focusing on the place where sādhanā is practiced

śikharin – a real follower of our school who regularly immerses himself or herself in mediations and other duties prescribed by the teacher

śikharijāla – jāla regarding the śikharins

tantra – the most misused Indian word in the West, any meaningful usage of which is now irretrievably lost (except for scholarly books); we avoid using it (and its derivatives) at all, ‘thanks’ to Western ‘experts’ who for more than a century have continuously identified it with sexual practices or erotic massage only, and thus fabricated the Western notion of ‘Tantra’; originally tantric lineages primarily taught worship, rituals, visualizations, and outlined the process of building up an esoteric body by means of maṇḍalas, cakras, nāḍīs, mantras, mudrās, etc., albeit sexual practices may have been involved

Teaching – the fourth corpus of our Doctrine

vimāna – lit. “seat of the throne, palace”; microcosmic center in the head or the ninth bhuvana; there are nine vimānas and they all comprise one functional interconnected framework

visarga – exhalation, expiration, emptying out; ejaculate, sperm

yoga – we avoid using this word whatsoever because of its obvious identification, in most cases, almost exclusively with āsanas, which comes as a result of a more than century-long process in the West; any meaningful usage of the term is irrecoverably lost in light of its original concept; instead of this word, we rather use the terms sādhanā, meditation, mystical practice, esoteric techniques and the like

yogī, yogin – we avoid using this word whatsoever for the same reason we do not use the term ‘yoga’; instead we speak of adepts, practitioners, kulins or śikharins

yoni – womb, female organs of generation, metaphysical source

yūpa – an erected sacrificial post or stake in the middle of a ceremonially-treated place to which animals (or also humans) are (have been) fastened before decapitation

yūpāveśa – ceremonial offering of ourselves by totally giving up everything that we are; voluntary steps towards being expelled from our own body, which we offer to be captured and occupied without any control of what will happen next; ritual of becoming a sacrificial offering whose only purpose is to be a nourishment destined to be sucked out of the body; to be subjugated to the ritual without hesitation and without displaying any will of one’s own; being like a sacrificial animal awaiting its slaughter