Monthly Archives: March 2010

Every Atom in Your Body Comes From a Star!

http://www.openculture.com/2011/03/were_all_stardust.html

Lawrence Krauss: Every Atom in Your Body Comes From a Star

Lawrence Maxwell Krauss, author of the best-selling book The Physics of Star Trek, is a theoretical physicist and Professor of Physics at Arizona State University. His research focuses on the beginning and the end of the universe.

This past January, Krauss attended the World Economic Forum in Davos and was asked by 99 Faces TV to talk about his work. In a relatively short 381 seconds, he speaks about the scale of the universe, the concept of dark energy and explains how “you really are stardust.” That is to say, every little atom in your body comes from a supernova (or exploding star). Krauss elaborates on this poetic thought in this 2009 video (definitely recommended), and he’ll have more to say in his forthcoming book, A Universe from Nothing.

By profession, Matthias Rascher teaches English and History at a High School in northern Bavaria, Germany. In his free time he scours the web for good links and posts the best finds on Twitter.

 

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KALACHAKRA TANTRA PRACTICE

“The more we train to see ourselves as such a meditation deity, the less bound we will feel by life’s ordinary disappointments and frustrations. This divine self-visualization empowers us to take control of our life and create for ourselves a pure environment in which our deepest nature can be expressed.” – Lama Yeshe

“The wisdom that realizes emptiness, that has gained insight into the nature of reality, is of varying kinds, depending upon the level of subtlety of the consciousness perceiving the emptiness. In general, there are rough levels of consciousness, more subtle levels, and then the innermost subtle level of consciousness. It is the uncommon characteristic of Tantric practice that through it one can evoke this most subtle consciousness at will and put it to use in a most effective way. For example, when emptiness is realized by this subtlest level of mind, it is more powerful, having a much greater effect on the personality.

In order to activate or make use of the more subtle levels of consciousness, it is necessary to block the rougher levels–the rougher or grosser levels must cease. It is through specifically Tantric practices, such as the meditations on the chakras and the channels, that one can control and temporarily abandon the rougher levels of consciousness. When these become suppressed, the subtler levels of consciousness become active. And it is through the use of the subtlest level of consciousness that the most powerful spiritual realizations can come about. Hence, it is through the Tantric practice involving the most subtle consciousness that the goal of enlightenment can most quickly be realized.” From Answers: Discussions with Western Buddhists by the Dalai Lama

INITIATION 

Depending on the specific lineage and class of tantra, a Guru can demand that the disciple will commit to a daily practice (like reciting a certain number of mantras or doing a daily meditation practice).

Next, a ritual is carried out in which the Guru transmits the potential of the specific tradition of the practice and gives the permission to practice. Highly qualified disciples sometimes achieve immediate realizations due the combined power of this transmission and their practice (maybe in previous lives).

If you seriously intend to take an initiation, please verify the following beforehand:

• Do I have a reasonable understanding of renunciation, Bodhicitta and emptiness?
• What are the prerequisites of this initiation? Am I prepared to do the preliminaries?
• What are the vows I need to take? Am I willing to take aspiring Bodhisattva, Bodhisattva or even tantric vows?
• Why do I really want to receive the permission for this practice? Do I want to practice it, or is it only because everyone else is going?
• What are the daily commitments? Am I prepared to do these daily practices every day for the rest of my life?
• Are there retreat commitments? What does this retreat mean?
• Last, but perhaps even most important is the Guru/Teacher. Do I really have full confidence in him/her? Have I checked this person out? Does the teacher accept me as his/her disciple? The teacher/disciple relationship is extremely important in tantra.

During an initiation, try to be very alert and aware of what is happening. It is also very helpful to make notes of the visualizations and aspects that happen during the ritual, like establishing your tantric name, giving a mantra for the deity to practice etc.

If you are lucky, a commentary to the practice is given or even a retreat may be organized after the initiation, also books may be available on how to do the practice. It is best to check with your teacher or more experienced other practitioners on these details.

An initiation allows one to engage in only one specific practice, so it is important to note exactly what the practice is.

During an initiation many different ritual implements are used. Most initiations should be given to small groups of disciples at a time; the Kalachakra practice is the famous exception to this rule. His Holiness the Dalai Lama has given this initiation to hundreds of thousands of people at a time.

His Holiness the Dalai Lama on the meaning of initiation or ’empowerment’, from Dzogchen: The Heart Essence of the Great Perfection:

“As for empowerment in general, what does the term wang, or empowerment, signify? To begin with, our fundamental nature – what we term ‘the Buddha nature’, or tathagatagarbha, the very nature of our mind, is inherently present within us as a natural attribute. This mind of ours, the subject at hand, has been going on throughout beginningless time, and so has the more subtle nature of that mind. On the basis of the continuity of that subtle nature of our mind rests the capacity we have to attain enlightenment. This potential is what we call ‘the seed of buddhahood’, ‘buddha nature’, ‘the fundamental nature’, or tathagatagarbha. We all have this buddha nature, each and every one of us. For example, this beautiful statue of Lord Buddha here, in the presence of which we are now sitting, is a representation that honors someone who attained Buddhahood. He awakened into that state of enlightenment because his nature was the Buddha nature. Ours is as well, and just as the Buddha attained enlightenment in the past, so in the future we can become Buddhas too.

…In any case, there dwells within us all this potential which allows us to awaken into Buddhahood and attain omniscience. The empowerment process draws that potential out, and allows it to express itself more fully. When an empowerment is conferred on you, it is the nature of your mind – the Buddha nature – that provides a basis upon which the empowerment can ripen you. Through the empowerment, you are empowered into the essence of the Buddhas of the five families. In particular, you are ‘ripened’ within that particular family through which it is your personal predisposition to attain Buddhahood.

So, with these auspicious circumstances established in your mindstream, and when you reflect on what is taking place and maintain the various visualizations, the conditions are right for the essence of the empowerment to awaken within you, as a state of wisdom which is blissful yet empty – a very special state that is the inseparability of basic space and awareness. As you focus your devotion in this way, it allows this special quality of mind, this new capability, as it were, to awaken.”

DEITY PRACTICE 

Much of the popular confusion around tantra can be traced back to two aspects: deity practice and sexual practice.

Deity practice is a profound meditation practice which uses the projection of already being enlightened to speed up one’s good potential and reduce one’s negative mind states. It is important to understand that this should only be done from the perspective of emptiness (or a mental arising from emptiness), otherwise one may not be much different from the people behind bars in mental institutions who claim to be Napoleon…

If one imagines in deep meditation that one is a perfect, loving being, free from the delusions of attachment, anger and ignorance, one can notice a slight difference in attitude after the meditation. For untrained minds, the time that one notices some positive difference is brief. However, as with most things, regular practice enhances the positive feeling and gradually one’s mind becomes habituated to a more positive state. (Remember that meditation stands for habituating the mind to positive states.)

In the words of Lama Yeshe from “Introduction to Tantra”:

“When you are ready, bring to mind your Bodhicitta motivation to work for the sake of others and make the strong determination to arise in a form to which even more beings can relate.

With this compassionate motive the seed-syllable suddenly transforms into the transparent rainbow body of the deity itself. Understand this as being the actual emanation body (nirmanakaya) of full awakening that replaces the gross physical body of ordinary rebirth and has the nature of simultaneous bliss and wisdom.
Once again, identify strongly with this appearance by thinking, “This is the real nirmanakaya; it is who I really am.”

In this way, then, ordinary rebirth is taken into the path as the emanation body of a Buddha.

When you see yourself as a deity, you should feel that you are the real emanation of the deity. Don’t think that you are just pretending; you should be convinced. Then, like the actor who remains in character even after the play is finished, you might surprise yourself to find that you have actually become the deity.
Such divine pride – the strong sense of actually being the deity – is crucial. With it, tantric transformation will come naturally and be very powerful. Those people who think that tantra is only involved with pretending to be a deity are completely mistaken.

Khenchen Thrangu Rinpoche, from ‘Everyday Consciousness and Buddha-Awakening’:

“A beginner who visualizes the body of a deity and does not know the distinctive characteristics of the different aspects of consciousness would think that the deity must be seen as clearly during the mental meditation as if seen directly with the eyes. The eyes, however, have a much coarser way of perceiving concrete forms. Beginners do indeed meditate in the hope of attaining such clarity. Nevertheless, it will not arise, because the meditation on a deity does not happen through the medium of the eye consciousness, but through the medium of the mind consciousness. The objects of the mind consciousness are much less clear. The mind consciousness most definitely does not work like the eye consciousness. That’s why some meditators who perceive a vague mental image think they are not capable of meditating correctly on a deity. The result is that they develop an aversion for the meditation. Those, however, who understand that each consciousness perceives in a different way know that mental images aren’t as clear as the forms perceived with eyes, and therefore they are content with their meditation. They know how to meditate, do indeed so meditate, and thus their meditation works well.”-

The main tantric practices can be summarized in the “Four Purities”:
1. Seeing one’s body as the body of the deity
2. Seeing one’s environment as the pure land or mandala of the deity
3. Perceiving one’s enjoyments as bliss of the deity, free from attachment
4. Performing one’s actions only for the benefit of others (Bodhicitta motivation, altruism)

During the “generation stage”, one imagines these four purities and familiarizes oneself with them. This usually involves extensive visualizations and mental exercises to achieve single pointed concentration on the emptiness of the deity and surroundings. A typical aspect of tantra is that limitations and obstacles are used and transformed in the path. The mental energy of anger is transformed into powerful compassionate action, desire is transformed into compassion for others, ignorance into omniscience etc., this is quite something else then repressing our delusions, it requires taking control over our deluded emotions.

At a very subtle level, body and mind are inseparable aspects. Both mind and energies need to be fully controlled to make the transformation to Buddhahood possible. Therefore, the extensive yogic practices found in tantra are aimed at controlling the energies within the body, like the practice of ‘inner fire’, ‘Kundalini’ (Skt.) or ‘tummo’ (Tib.).

During the “completion stage”, the transformation to Buddhahood gradually takes place, mainly while working with the subtle energies in the channels and chakras. The main aim is to direct all energies into the central channel.
The word ‘mantra’ means ‘mind-protection’. It protects the mind from ordinary appearances and conceptions. ‘Mind’ here refers to all six consciousnesses — eye, ear, nose, tongue, body and mental consciousnesses — which are to be freed, or protected, from the ordinary world. There are two factors in mantra training, pride in oneself as a deity and vivid appearance of that deity. Divine pride protects one from the pride of being ordinary, and divine vivid appearance protects one from ordinary appearances. Whatever appears to the senses is viewed as the sport of a deity; for instance, whatever forms are seen are viewed as the emanations of a deity and whatever sounds are heard are viewed as the mantras of a deity. One is thereby protected from ordinary appearances, and through this transformation of attitude, the pride of being a deity emerges. Such protection of mind together with its attendant pledges and vows is called the practice of mantra.

DECIDING WHICH TANTRA TO PRACTICE

From an interview of Alex Berzin with His Holiness the Dalai Lama (from Berzin Archives):

Berzin: When practicing in the Gelug tradition, is it only when we reach the complete stage that we need to decide the specific Buddha-figure system through which we will reach enlightenment – for instance, through Kalachakra or through the joint practice of Guhyasamaja, Chakrasamvara, and Vajrabhairava?

His Holiness: You cannot practice both [as your actual path for reaching enlightenment]. But, that doesn’t concern us now. When we reach the point at which we single-pointedly practice the generation stage with fully qualified Bodhicitta and a correct understanding of voidness, and we decide fully to devote ourselves to a course of generation and complete stage practice, then it is best to find out whether we fulfill the defining characteristics for someone who will reach enlightenment through this path or that path. This will depend on our own physical condition [particularly, which subtle energy-system is most prominent in us] and on our previous karmic connections. Then, on this basis, we definitely decide.

Berzin: On the generation stage?

His Holiness: We are not yet at the above stage where we can concentrate fully on the generation stage, so there is not much harm in practicing several systems. We just simply get used to this generation stage or that, since we are not yet devoting our entire energies and time. When all preparations are finished and we can put all our energies into practice of the generation stage alone, then that is the stage at which to decide. Based on this decision, the complete stage of that particular generation stage will follow. Thus, the generation and complete stages are integrally related. It is impossible for someone fully practicing the Guhyasamaja generation stage to transfer on the complete stage to the Chakrasamvara complete stage.

In other words, first we need to ascertain very clearly [in terms of our subtle energy-systems and so on] that our stable connection is with the Kalachakra complete stage or with the Guhyasamaja or Chakrasamvara one. Then, we would accordingly practice that generation stage.

Berzin: Before we reach that point, is it helpful to practice many generation stages?

His Holiness: That is what we do, and it is better, because we make some connections with various practices and lay instincts. That is helpful.

SEXUALITY IN TANTRA

Please note that this very brief explanation is merely intended to give a taste for the profundity of tantric practice as antidote to what many people think is a mere superstitious belief in thousands or strange “gods” with many arms and feet that are having sex all the time. All the images and ritual involved are merely intended to practice very advanced techniques for training the mind and controlling subtle energies within one’s body. It is quite the opposite of ordinary sex with attachment and craving.

As mentioned above, parts of the exercises in tantric practice are involving controlling and transforming bodily energies. Sexual energy happens to be one of the strongest forms of physical energy; simply said, it is built-in by nature to ensure the survival of the species. Also these sexual energies need to be completely controlled and transformed. What is usually overlooked is that sexual practices in tantra should be free from the ordinary desires and lust, and only very advanced practitioners should try these practices after permission from their teachers. Simply said, it has very little to do with ordinary sex. Arousal of the sexual energy is preferably done by just visualizing a consort.

The union of male and female are symbolic for the union of method or compassion and wisdom, or more specific in tantra, the union of bliss and emptiness. (See also Keith Dowman’s website for a more elaborate explanation.)

“Through the skillful methods of tantra, meditators are able to cultivate pleasure in a way that actually aids in spiritual progress. Afflicted grasping and desires based on mistaken ideas are the problem, not happiness and pleasure. If the pursuit of happiness and pleasure can be separated from afflictive emotions, then it can be incorporated into the path and will even become a powerful aid to the attainment of enlightenment.” From ‘Introduction to Tibetan Buddhism’ by John Powers

This also illustrates one of the typical aspects of tantra: rather than repressing negative emotions like attachment, they are transformed into positive energy. But using this transformation principle has two sides: it is not only a very effective means of making mental changes, but if they are done without proper guidance of a qualified teacher, the practitioner can easily increase negative emotions rather than reducing them. So very powerful psychological techniques like tantra need to be treated with much care and consideration to avoid disastrous results for the practitioner.

WRATHFUL FORMS OF THE BUDDHAS

Many people (including myself) are confused when they first see the representation of wrathful or fierce (angry looking) images in the Tibetan tradition, when someone explains that these so-called Protectors are Buddhas, the confusion is complete – an angry Buddha is a contradiction in terms? Thubten Chodron explains in ‘How to Free Your Mind: Tara the Liberator’:
“Why are there fierce protectors? Peaceful deities such as Tara have a certain energy that calms and gladdens our mind. But sometimes our mind is so belligerent and stuck that we need the kind of energy that goes “Pow!” to wake us up or to pull us out of unproductive behavior. For this reason, the Buddhas’ wisdom and compassion appear in the form of these wrathful deities to demonstrate clean-clear wisdom and compassion that act directly. This active wisdom doesn’t vacillate and pamper us. This wisdom doesn’t say, “Well, maybe,” or, “Poor you. You deserve to be treated well, not like that horrible person treated you.” Instead, it’s forceful: “Cut it out! Stop those false expectations and preconceptions right now!” Sometimes we need that strong, wise energy to be in our face to wake us up to the fact that our afflictions and old patterns of thought and behavior are making us miserable.”

So, once more, we need to realize that tantra is very much a method and not a goal as such. The aim is to realize that only our own mind determines the way in which the world appears to us, and then by changing the mind, we can change this appearance. If we combine this insight with a compassionate motivation and advanced energy practices, this technique will lead us to Buddhahood. However, our mind tends to resists change, especially if our ego is under threat, so in those cases, a ‘kick in the butt’ may well be necessary. Just like we sometimes have to act wrathful to make clear to a small child that something is very dangerous, similarly, these angry-looking Buddha forms can wake us up towards aspects of our own deluded mind. The power of tantra here is again to redirect the force of a negative emotion like anger towards negative aspects of the mind in order to transform them into positive attitudes like love and compassion. Directing anger-energy makes a powerful antidote against our own negative emotion of anger.

IS BUDDHIST TANTRA DERIVED FROM HINDU TANTRA?

It is often claimed that Buddhist tantra is a derivative from tantric practices of Shiva’s, but in fact, the reverse may be true. Although there are striking external resemblances, the differences in methods and aims are much more significant.

As Benoytosh Bhattacharyya notes in his ‘Buddhist Esoterism’:
“It is possible to declare, without fear of contradiction, that the Buddhists were the first to introduce the tantras into their religion, and that the Hindus borrowed them from the Buddhists in later times, and that it is idle to say that later Buddhism is an outcome of Saivaism. The literature, which goes by the name of the Hindu Tantras, arose almost immediately after the Buddhist ideas had established themselves.”

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KALACHAKRA TANTRA – Glossary of Terms

Notes:
This glossary was compiled from glossaries found in different English books on Tibetan Buddhist philosophy and edited by the webmaster.
Definitions and synonyms may differ in the various Buddhist traditions.
* : unpreferred term or term with incorrect connotation
(Skt): Sanskrit

ABHIDHARMAKOSHA: Buddhist classic written by Vasubandhu; the earliest attempt at a systematic representation of Buddhist philosophy, psychology and cosmology.
ABSOLUTE TRUTH: See ULTIMATE TRUTH.
ACTION MUDRA: A Highest Yoga TANTRA consort who assists in generating great bliss.
AGGREGATE: Mental or physical collection. See 5 AGGREGATES
AKSHOBYA (Skt.): Name of a DEITY. One of the 5 DHYANI BUDDHAS, representing the consciousness AGGREGATE of all Buddhas and their Dharmadhatu Wisdom.
AMITABHA: Name of a DEITY. One of the 5 DHYANI BUDDHAS, representing the discrimination AGGREGATE of all Buddhas and their Discriminating Wisdom.
AMOGHASIDDHI (Skt.): Name of a DEITY. One of the 5 DHYANI BUDDHAS, representing the compositional factors-AGGREGATE (or volition) of all Buddhas and their Wisdom of Accomplishing Activities.
ANTI-GOD: See ASURA.
ARHAT (Skt.): Foe or Enemy Destroyer. One who has destroyed the enemy of dualistic ego-grasping/clinging, and thus accomplished LIBERATION of CYCLIC EXISTENCE. There are three types of Arhats: SRAVAKA, PRATYEKABUDDHA, BUDDHA.
ARYA (Skt.): Superior, High One. One who has gained direct meditational experience of EMPTINESS. See also ARHAT.
ASPIRING BODHICITTA: A merely wishful BODHICITTA (as opposed to ENGAGING BODHICITTA).
ASURA (Skt.): Anti/demi god , Titan*. Being living in the Asura-realm of CYCLIC EXISTENCE, within sight of the DEVAS
ATISHA: Great Indian scholar who arrived in Tibet in 1042 and caused a major purification of the Buddhism present at that time. Composer of the first LAM-RIM-text.
ATTACHMENT: Inability to separate from a person or thing, although it will ultimately lead to SUFFERING, usually it exaggerates the good qualities of the object. It is one of the biggest mental DELUSIONS which prevents the achievement of ENLIGHTENMENT.
AVALOKITESHVARA (Skt.): 1. Name of a specific DEITY, representing the COMPASSION of all BUDDHAS = Chenrezig (Tib.) 2. One of the main disciples of SHAKYAMUNI BUDDHA.

BARDO (Tib.): Intermediate state of existence. The time between death and rebirth.
BHUMI (Skt.): Stage. Usually referring to a stage in the BODHISATTVA-training (BODHISATTVA-bhumi).
BODHI (Skt.): See ENLIGHTENMENT.
BODHICITTA (Skt.): Enlightenment- mind. The mind dedicated to attain Buddhahood in order to help all SENTIENT BEINGS. “Conventional Bodhicitta” is either ENGAGING- or ASPIRING BODHICITTA. “Ultimate Bodhicitta” is a WISDOM motivated by Conventional Bodhicitta directly realising EMPTINESS.
BODHISATTVA (Skt.): Enlightenment being. Person who strives for Buddhahood in order to be of utmost benefit to all SENTIENT BEINGS. 1. General, someone who has taken the Bodhisattva-vows. 2. More specific, being who has taken that vow and also has attained spontaneous BODHICITTA. In the KALACHAKRA TANTRA, the Deities on the inner ledge of the MIND MANDALA.
BODY MANDALA: In the KALACHAKRA TANTRA, the outermost area of the mandala, surrounding the SPEECH MANDALA.
BUDDHA (Skt.): Enlightened/Awakened/Omniscient One. One who has purified all DEFILEMENTS and developed all good qualities. “The Buddha” usually means SHAKYAMUNI BUDDHA.
BUDDHADHARMA (Skt.): 1. BUDDHA’s teachings. 2. The inner REALISATIONS achieved by practising Buddha’s teachings.
BUDDHA-NATURE: potential of all SENTIENT BEINGS to become a BUDDHA.
BUDDHISM: Religion, philosophy founded by SHAKYAMUNI BUDDHA. All Buddhist schools agree on the 4 SEALS. Main doctrines: KARMA, rebirth, EMPTINESS.
BUDDHIST: Person who has taken REFUGE in the 3 JEWELS, and agrees on the philosophy of the 4 SEALS.

CENTRAL CHANNEL: Main energy channel in the body, starting at the browpoint, going backwards under the skull and then down to the level of the navel (or lower).
CHAKRA (Skt.): Wheel, circle. A focal centre where secondary (energy) channels branch out from the CENTRAL CHANNEL.
CHARYA-TANTRA (Skt.): Performance/behavioural class of TANTRA. See 4 TANTRIC CLASSES.
CHENREZIG (Tib.): See AVALOKITESHVARA.
CITTAMATRA (Skt.): Mind-only-school. See 4 TENETS.
CLEAR LIGHT MIND: Very subtle mind which, when manifest, perceives everything as clear, empty space.
COMMITMENT-BEING: Visualised BUDDHA or oneself visualised as a BUDDHA. A WISDOM-BEING is an actual BUDDHA who is invited to unite with the commitment-being.
COMMITMENTS: Promises and pledges taken when engaging in spiritual practices.
COMPASSION: The wish that others may be free from SUFFERING and its’ causes.
COMPLETION STAGE: Final stage in the practice of Highest Yoga Tantra using methods that cause the energies (Prana in Skt. or Lung in Tib.) of the body to enter, abide and dissolve within the CENTRAL CHANNEL and result in BUDDHAHOOD. In the KALACHAKRA practices, it is described in six stages.
CONVENTIONAL TRUTH: All-false truth, relative truth (as opposed to ULTIMATE TRUTH), conventional existence; the interdependence of phenomena.
CYCLIC EXISTENCE: The cycle of death and rebirth, taking uncontrolled REBIRTH under the influence of DEFILEMENTS and karmic imprints. The process arises out of IGNORANCE and is marked by SUFFERING. See 3 REALMS & 6 REALMS.

DAKA (Skt.): Male equivalent of DAKINI.
DAKINI (Skt.): Female tantric BUDDHA and women who have achieved direct REALISATION of EMPTINESS with the CLEAR LIGHT MIND.
DEFILEMENTS: see DELUSIONS
DEITY: The symbolic form of a pure being, manifested from BUDDHA’s wisdom. Meditational BUDDHA form.
DELUSIONS: Misconceptions and their resultant afflicted states of mind. Syn.: defilements, disturbing attitudes, mental afflictions, afflictive emotions. Contaminated mental functions which are obstacles to LIBERATION and the causes for SUFFERING, which disturb our mental peace and propel us to act harmful to others (and ourselves). The “Root DELUSIONS” are: IGNORANCE, desire/ATTACHMENT, anger/hatred/aversion, pride, doubt and wrong views. .
DEMIGOD: See ASURA.
DEPENDENT ORIGINATION: Doctrine concerning the interrelatedness of phenomena. Closely related to EMPTINESS. See 12 LINKS OF INTERDEPENDENT ORIGINATION.
DESIRE REALM: One of the 3 REALMS within CYCLIC EXISTENCE, where beings enjoy the five external sense objects (form, sound, smell, touch and taste) and where SUFFERING of suffering is experienced. Consists of the 6 REALMS.
DEVA (Skt.): “god”, “angel”, a being in CYCLIC EXISTENCE, temporarily abiding in a heavenly state (unlike the Christian God).
DEVADATTA (Skt.): Litt. Theodore; name of SHAKYAMUNI BUDDHA’S evil cousin, seeing the BUDDHA full of faults.
DHARMA (Skt.): Doctrine, law, truth. 1. What prevents SUFFERING; usually BUDDHADHARMA. 2. Any objects of knowledge. 3. Religion or religious knowledge. 4. REALISATIONS of the path and the consequent cessation of SUFFERING.
DHAMMAPADA (Pali): most popular collection of sayings of the Buddha in the Pali canon.
DHANYAKATAKA: Location in South India where the BUDDHA is said to have taught the KALACHAKRA TANTRA.
DHARMAKAYA (Skt.): Truth Body of a BUDDHA, the pure, omniscient MIND of a BUDDHA, result of the transformation of the ordinary MIND. The corpus of a Buddha that encompasses everything), referring to a Buddha’s omniscient mental activity and the nature of that activity. (Alex Berzin) It can be divided into the SVABHAVI-KAKAYA and the “Jñana Dharmakaya”. See 4 BUDDHA-BODIES.
DHARMAPALA (Skt.): See DHARMA PROTECTOR.
DHARMA PROTECTOR: Guardian of the BUDDHA’s teaching. 1. Worldly protectors: ordinary DEVAS, spirits etc., bound by a tantric GURU to protect Buddhism and its practitioners. 2. Non-worldly: manifestations of BUDDHAS or BODHISATTVAS in wrathful form who protect practitioners.
DHYANA (Skt.): Advanced form of concentration MEDITATION, after realising SHAMATHA.
DIVINE PRIDE: Non-deluded pride that regards oneself as a DEITY and one’s surroundings and enjoyments as those of the DEITY. It is an antidote to ordinary conceptions.
DROPS: The essence of sperm and blood (egg), abiding in the ENERGY CHANNELS or Nadis (Skt.). In the KALACHAKRA TANTRA, these often refer to the 4 drops (of the states of the waking state, deep sleep, dreaming and absorption of bliss).
DZOGCHEN (Tib.): Profound practice of the NYINGMA tradition.

EMANATION BODY: See NIRMANAKAYA.
EMPTINESS: Full expression: “Emptiness of INHERENT EXISTENCE”. The doctrine that all concepts and phenomena lack INHERENT EXISTENCE. See ULTIMATE TRUTH
EMPTY FORM BODY: (or Body of Empty Form) Specific for Kalachakra practice, a non-material ‘body’ which appears in meditation and is developed into the RUPAKAYA or ‘form body’ of a Buddha. Sometimes compared to the Rainbow Body of other tantra practices, but these are described as being of subtle matter, the Empty Form Body is a production of mind and is non-material
EMPOWERMENT: See INITIATION.
ENERGY CHANNEL: Veins within the body through which psychic energy (Tib. Lung, Skt. PRANA) flows.
ENGAGING BODHICITTA: A BODHICITTA held by the BODHISATTVA vows. (As opposed to ASPIRING BODHICITTA).
ENJOYMENT BODY: See SAMBHOGAKAYA.
ENLIGHTENMENT: Syn.: Buddhahood, full enlightenment/ awakening. Highest level of development, having forever eliminated all DEFILEMENTS and karmic IMPRINTS, and having developed all good qualities and WISDOM to their fullest extent. Enlightenment supersedes LIBERATION.
EON: “Great aeon”: lifetime of the universe (KALPA (Skt)). “Small aeon”: one 20th. of a great aeon
EQUANIMITY: Unbiasedness. State of MIND in which one does not distinguish between friend, enemy and stranger.
EXAMPLE CLEAR LIGHT-MIND: A CLEAR LIGHT MIND that realises EMPTINESS by means of a generic image.

FORM REALM: State of CYCLIC EXISTENCE where no SUFFERING of suffering is experienced. Beings here have renounced the enjoyment of external sense objects but still have ATTACHMENT to internal form (their own body and MIND).
FORMLESS REALM: Highest states of CYCLIC EXISTENCE. Beings here have renounced form and ATTACHMENT to form pleasures, and exist only within their mindstream. Their MIND is still bound by subtle desire and ATTACHMENT to mental states and ego. See 3 REALMS.
FRONT GENERATION: Practice in TANTRA, whereby the DEITY is Visualised in front of oneself.

GANDHARVA (Skt.): Smell-eater. Celestial being.
GARUDA (Skt.): Name of a mythical bird.
GELUG(PA) (Tib.): Yellow-hats. Biggest school in Tibetan tradition, founded by TSONGKHAPA, also known as “New KADAM”. Main emphasis on ethics and sound scholarship prior to serious meditation. In 1642 the 5th. Dalai Lama, who was of the Gelugpa tradition, became secular and religious leader of Tibet.
GENERATION STAGE: Stage of practice in Highest Yoga TANTRA, wherein one mentally generates oneself as a DEITY, and one’s surroundings as the deity’s MANDALA.
GESHE (Tib.): 1. Degree like Doctor of Theology, awarded by the principal monastic colleges of the GELUGPA tradition. 2. Title of some masters of the Old KADAM tradition.
GOD: See DEVA.
GOD REALM: DEVA-realm,”heaven”. State within CYCLIC EXISTENCE. Some god realms are in the DESIRE REALM, others in the FORM and FORMLESS REALMS. See 3 and 6 REALMS
GOLDEN AGE OF SHAMBALA: A period of 1,000 or 1,800 years following the ‘defeat of the barbarians’ by King Rudra Chakrin, in which the DHARMA and the KALACHAKRA TANTRA will flourish.
GURU (Skt.): Spiritual teacher/friend/mentor.
GURU-YOGA (Skt.): Practice of seeing one’s GURU as BUDDHA.

HEARER: See SRAVAKA.
HELL REALM: State within CYCLIC EXISTENCE in which much SUFFERING is experienced, joyless realm. See 6 REALMS.
HINAYANA (Skt.): Lesser/lower vehicle (as opposed to MAHAYANA). Buddhist path leading to individual LIBERATION from CYCLIC EXISTENCE (as SHRAVAKA or PRATYEKABUDDHA).
HERO and HEROINE: (Vira and Virini in Skt.) A hero is a male tantric DEITY, embodying method. A HEROINE is a female tantric DEITY, embodying WISDOM.

IGNORANCE: Unawareness, lack of ENLIGHTENMENT. 1. Worldly: Not knowing the principles of KARMA. 2. Transworldly: Not knowing/realising EMPTINESS.
IMPRINT (on the mind): 1. Karmic imprint; potentiality to experience certain effects in the future. 2. Imprint of DEFILEMENT; obstructions to Buddhahood which remain even after abandonment of the DEFILEMENTS themselves.
IMPUTE: To label/name or give meaning to an object.
INDESTRUCTIBLE DROP: Most subtle DROP, located at the heart, formed from the essence of sperm and egg of the parents. It does not melt until death, when it opens and allows the very subtle mind and wind to take rebirth.
INHERENT EXISTENCE: Syn.: true / objective / ultimate / self-powered / self-sufficient / independent / intrinsically / existence. Existence – from the side of the object, – by the way of the object’s own character, – from within the basis of designation, – as its own suchness, – as its own reality, – as its own mode of subsistence, – by way of its own entity. INHERENT EXISTENCE is a misconception, a non-existent quality that we project onto persons and phenomena, and does not exist even conventionally. It describes existence which is independent of: causes and conditions, parts, or the MIND IMPUTING it.
INITIATION: Empowerment. Bestowal of permission and a special potential power to practice a specific part of TANTRA, given by a tantric GURU by means of a ritual.
INNER OFFERING: A MAHA-ANNUTARAYOGA-TANTRA offering, produced by mentally transforming 10 bodily substances into nectar.
INTERMEDIATE STATE: See BARDO.

KADAM(PA) (Tib.): Tradition of Tibetan Buddhism, started by ATISHA. Before Lama TSONGKHAPA known as “Old Kadam”, afterwards known as GELUGPA.
KALACAKRA (Skt.): see KALACHAKRA
KALACHAKRA (Skt.): Time-Wheel; name of a specific DEITY of the MAHA-ANNUTTARA YOGA TANTRA class.
KALAGNI (Skt.): In the KALACHAKRA system, Kalagni is the South node of the moon, where solar eclipses occur, or ‘the head of the dragon’ in Chinese astrology. It is also the yellow disc on which KALACHAKRA stands.
KALAPA: capital of the country of SHAMBHALA.
KALKI (Skt.): see KULIKA
KALPA (Skt.): Lifetime of a universe.
KANGYUR (Tib.): Collection of all translated SUTRAS and TANTRAS from Sanskrit into Tibetan. See also: TENGYUR.
KA(R)GYU (Tib.): School of Tibetan Buddhism, founded by Marpa Chökyi & Khyungpo Nyaljor (11th. century). Meditation and philosophy lineage. Special practice: MAHAMUDRA.
KARMA (Skt.): Action. Intentional action, impulse. Also; the IMPRINT which the action leaves on one’s mindstream. “The law of karma”: the doctrine holding that all experiences are results of IMPRINTS on our mindstream of previous actions; virtuous actions lead to happiness, NEGATIVE ACTIONS to SUFFERING and unpleasant states.
KAYA (Skt.): Body of a BUDDHA. See also 4 BUDDHA-BODIES.
KRIYA-TANTRA (Skt.): Purification class of TANTRA. See 4 TANTRIC CLASSES.
KULIKA (Skt.): “Holder of the Castes” or Shambala’s Knowledge Holder (Rigden in Tib.). Titles of the 8th. to the 24th. Kings of SHAMBHALA

LAGHUTANTRA (Skt.), or better: the ‘Kalachakra Laghutantra’; this is an abridged form of the original text; the Kalachakra MULATANTRA which is only existant in Shambhala. The Laghutantra was written by SHAMBALA King MANJUSHRIKIRTI (or Manjushri Yashas). This text fullfills the function of root tantra for us, as the Mulatantra is not available.
LAMA (Tib.): See GURU.
LAMAISM*: Tibetan Buddhism, an unpreferred term, based on misunderstandings by early western contacts with Tibetan Buddhism.
LAM RIM (Tib.): Lamp on the Path. The stages of the Path to ENLIGHTENMENT. Systematic presentation of all BUDDHA’s teachings. First presented in this form by ATISHA. Presently mainly used in the GELUG-school.
LIBERATION: State after removing the DEFILEMENTS and KARMA which cause uncontrolled REBIRTH in CYCLIC EXISTENCE.
LOVE: The wish that beings have happiness and its causes.
LUNG (Tib.): Wind, energy, prana (Skt.). 1. Subtle (life-) wind/energy In Tantra these winds are the vehicle of consciousness. 2. Disease, energy disturbance/imbalance in the body. 3. Oral transmission of a DHARMA text.

MADHYAMIKA (Skt.): Middle-way school. See 4 TENETS.
MAHA-ANNUTARAYOGA-TANTRA (Skt.): Highest yoga TANTRA. See 4 TANTRIC CLASSES. Tantric class that contains the method to transform sexual experience into the spiritual path.
MAHAMUDRA (Skt.): Great Seal. 1. According to SUTRA: Profound view of EMPTINESS. 2. According to TANTRA: the union of great bliss and EMPTINESS.
MAHAYANA (Skt.): ‘Greater vehicle’ (Maha = great, Yana = vehicle. (as opposed to the HINAYANA or smaller vehicle). Buddhist path which leads to Buddhahood, emphasising great COMPASSION for all SENTIENT BEINGS. Also called “BODHISATTVA-yana”. It includes SUTRAYANA and TANTRAYANA.
MAITREYA: Loving-One. Name of the next coming BUDDHA, also both teacher and main disciple of SHAKYAMUNI BUDDHA.
MANDALA (Skt.): Circle or sphere. 1. Symbolic representation of a meditation visualisation, usually in the form of a palace with one or more DEITIES present. 2. Symbolic representation of the universe (see MANDALA OFFERING).
MANDALA OFFERING: Mentally transforming the universe into a PURE REALM and offering it. “Inner mandala offering”: offering one’s body, wealth, happiness etc.
MANJUSHRI (Skt.): One of the main disciples of the BUDDHA. Name of DEITY; represents wisdom of all BUDDHAS
MANJUSHRIKIRTI: (Also Manjushri Yashas): The 8th. King of SHAMBALA (first KULIKA- king), who composed the condensed KALACHAKRA TANTRA.
MANTRA (Skt.): ‘Tool for thinking’. 1. Prescribed syllables (in Sanskrit) to protect the mind (from DEFILEMENTS). They express the essence of specific energies. Recitation of mantras is always done with specific visualisations. 2. Often, Mantra is used as a synonym for VAJRA or TANTRA.
MARA (Skt.): Demon. Anything which interrupts the attainment of LIBERATION or ENLIGHTENMENT. See: 4 MARAS.
MARKS AND SIGNS: The 32 Major Marks and 80 Minor Signs of a BUDDHA – golden skin, webbed fingers & toes etc.
MEANING CLEAR LIGHT: A CLEAR LIGHT MIND that directly realises EMPTINESS.
MEDITATION: (Tib.: gom) Habituating, familiarising. Habituating ourselves to positive and realistic states of mind
MEDITATIVE CONCENTRATION: See SHAMATA.
MERIT: See VIRTUE.
MERIT FIELD: The 3 JEWELS, usually Visualised in front, before which one accumulates VIRTUE or merit. Merit fields used in tantric practices can very extensive.
MIGRATOR: (Or transmigrator) See SENTIENT BEING.
MILAREPA (Tib.): Great Tibetan practitioner (1040-1123), famed for his attainment of Buddhahood in one lifetime.
MIND: Def.:”That which is clear and knowing”, mindstream. Non-physical phenomena which perceives, thinks, recognises, experiences and emotionally reacts to the environment. 1. Mental faculties (Tib.: thugs) 2. Ways of being conscious, conscious phenomena (Tib.: shes.pa).
MIND MANDALA: In the KALACHAKRA TANTRA, the central, uppermost levels of the Mandala, containing the central GREAT BLISS MANDALA, the EXALTED WISDOM MANDALA and the surrounding Mind Mandala.
MIND-STREAM: Continuity of the MIND, “that which is clear and knowing”.
MOUNT MERU: Huge mountain in the centre of the universe.
MUDRA (Skt.): Seal. 1.Tantric hand gesture, 2. Tantric consort.
MULATANTRA (Skt.), or better: ‘Kalachakra Mulatantra’; this is the original KALACHAKRA root tantra. An abridged commentary to this was composed by Shambala King SUCHANDRA, but both texts are not available outside Shambala. The two basic texts we use are the Lughatantra (which fulfills the function of root tantra) by MANJUSHRIKIRTI, and the commentary the ‘VIMALAPRABHA’ by Pundarika.

NADI (Skt.): See ENERGY CHANNEL.
NAGA (Skt.): Type of living spirit living mainly in rivers, oceans or lakes, but can live anywhere which are generally invisible. Usually depicted with a serpent-like body.
NAGARJUNA (Skt.): Great Indian Buddhist Master who revived the MAHAYANA in the 1st. century AD, after its’ virtual disappearance, by bringing to light the Perfection of Wisdom SUTRAS.
NAMCU (Tib.): Tenfold powerful one: the Kalachakra “logo” composed of 10 symbols.
NEGATIVE ACTION: non-virtue, destructive action, black karmic IMPRINT, sin*. Action which leaves an IMPRINT on the MINDSTREAM which will lead to SUFFERING in the future.
NIRMANAKAYA (Skt.): Emanation Body of a BUDDHA. The result of transformation of the ordinary body and experience of self. It is the transformation of the SAMBHOGAKAYA into ordinary physical form. a network of grosser forms, emanated from sambhogakaya, which some ordinary persons can see as well (Alex Berzin) (The Nirmanakaya is visible to those with pure KARMA, others will just see an ordinary being).
NIRVANA (Skt.): Beyond suffering/sorrow, transcendence of suffering, state beyond the causes for SUFFERING, unsatisfactoriness, troubles. State outside CYCLIC EXISTENCE attained by an ARHAT.
NGONDRO (Tib.): Something which precedes, goes before. Preliminary practice to the practice of TANTRA.
NYINGMA (Tib.): Oldest Tibetan Buddhist tradition, founded by PADMASAMBHAVA. Emphasis on tantric and DZOGCHEN-practice.

PADMASAMBHAVA: or “Guru Rinpoche”: G.reat Indian tantric master, who came to Tibet in 817 AD With his SIDDHIS he dispelled evil forces which obstructed Buddhism in Tibet.
PARAMITA (Skt.): PERFECTION, see 6 and 10 PERFECTIONS.
PARAMITAYANA (Skt.): Perfection vehicle. The MAHAYANA, but excluding the TANTRAYANA.
PERFECTION: Going beyond, reaching beyond limitation, (Skt.: paramita). See: 6 and 10 PERFECTIONS.
PRANA (Skt.): See LUNG.
PRATIMOKSHA (Skt.): Vows of individual liberation. Precepts established by SHAKYAMUNI BUDDHA for Buddhist lay-persons, monks and nuns.
PRATYEKABUDDHA (Skt.): Solitary Buddha/Realiser. Follower of the HINAYANA tradition, concentrating on basic Buddhist teachings like the 12 LINKS OF INTERDEPENDENT ORIGINATION, 4 NOBLE TRUTHS etc. to attain LIBERATION (NOT Buddhahood).
PRETA (Skt.): Hungry ghost. A being obsessed by ATTACHMENT, living in the preta-realm within DESIRE REALM, mainly suffering from lack of food, drink and shelter.
PUJA (Skt.): Ceremony/act of worship, offering.
PUNDARIKA: second KULIKA King of SHAMBALA, best known for his famous commentary on the KALACHAKRA TANTRA called Vimalaprabha (stainless light).
PURE REALM: Realm outside CYCLIC EXISTENCE where BUDDHAS, BOHISATTVAS and practitioners with sufficient VIRTUE abide. All conditions are conducive for practising DHARMA and attaining ENLIGHTENMENT. “Pure-Land Buddhism” is a MAHAYANA tradition emphasising methods to be reborn there.
PURIFICATION: Preventing negative KARMA to ripen and counteracting self-identification with negative energy.

RAHU (Skt.): the North node of the moon, where lunar eclipsses occur. In Chinese astrology, it is ‘the tail of the dragon’.
RAKSHA (Skt.): Fierce, cannibalistic type of demon.
RATNASAMBHAVA (Skt.): Name of a DEITY. One of the 5 DHYANI BUDDHAS, representing the feeling AGGREGATE of all Buddhas and their Wisdom of Equality.
REALISATION: A deep and strong understanding / inner knowing, (beyond intellectual understanding) that becomes part of us and changes our perception of the world.
REFUGE: Taking refuge means entrusting one’s spiritual development to the BUDDHAS, DHARMA and SANGHA. “Inner refuge” refers to refuge in our own BUDDHA-NATURE: our own natural WISDOM and the guidance we can give others.
RENUNCIATION: Determination to be free from all problems and SUFFERING (of CYCLIC EXISTENCE), not longer having ATTACHMENT to the pleasures of CYCLIC EXISTENCE which lead to more SUFFERING and DEFILEMENTS. It is inner WISDOM.
RINPOCHE (Tib.): Precious one. Referring to a TULKU, or sometimes just a title of respect.
RUDRA CHAKRIN (Skt.): Rigden Dragpo (Tib.) (2327 – 2427 CE) “Wrathful One with the Wheel” the King of SHAMBHALA who is predicted to defeat the “barbarians” in 2424 in a spiritual war.
RUPAKAYA (Skt.): Form (Rupa) Body (Kaya) of a BUDDHA. Physical manifestation of a BUDDHA. It can be further divided into the SAMBHOGAKAYA and the NIRMANAKAYA.

SADHANA (Skt.): Tantric method of actualization, actualization of oneself as the Buddha-figure for which one has received INITIATION, also a TANTRAYANA ritual text which sets out a particular MEDITATION practice.
SADHANGA YOGA (Skt.): Six-fold COMPLETION STAGE practices to achieve the state of KALACHAKRA
SAKYA (Tib.): School of Tibetan Buddhism, founded by Khon Könchok Gyelpo (11th. century). Main practice: “Lamdrey”. Sakyas ruled in Tibet for over 100 yrs, before the secular power was handed to the Dalai Lama of the GELUGPA tradition. (13th.&14th. century)
SAMADHI (Skt): Meditative stabilisation, concentration. One-pointed involvement in MEDITATION where the meditation object and the practitioner are experienced as inseparable and indistinguishable. As there are many types of Samadhi, the term does not infer anything about the practitioner’s REALISATION or accomplishment.
SAMBHOGAKAYA (Skt.): Enjoyment/bliss Body of a BUDDHA. A network of subtle forms that make full use of the bodhisattva teachings and which only arya bodhisattvas can perceive (Alex Berzin). The physical (psychic) form of BUDDHA’s WISDOM. The transformation result of speech, communication and LUNG. In TANTRA known as the VAJRA of speech or the BUDDHA’s voice.
SAMSARA (Skt.): See CYCLIC EXISTENCE.
SANGHA (Skt.): Spiritual community. 1. In the broadest sense; whole community of Buddhists: monks, nuns and lay people up to enlightened BODHISATTVAS (this is not the original meaning of Sangha). 2. More restricted: monks and nuns. 3. Most specific: ARYA-beings.
SAUTRANTIKA (Skt.): Sutra-school. See 4 TENETS.
SELF GENERATION: Practice in TANTRA whereby one imagines oneself to be the DEITY.
SELFLESSNESS: See EMPTINESS.
SENTIENT BEING: (Trans)-migrator. Being that possesses a MIND that is contaminated by DEFILEMENTS or their IMPRINTS, living within CYCLIC EXISTENCE (thus generally excluding plants).
SHAKTI (Skt.): Deity within the KALACHAKRA MANDALA. 10 Shaktis are present, although only 8 are visible in the mandala. Shaktis are common in Hinduism, but in Buddhism they only appear in the Kalachakra tantra.
SHAKYAMUNI BUDDHA (Skt.): Name of the historical BUDDHA, living in the 6th. century BC
SHAMATA (Skt.): Calm abiding, Concentration. 1. MEDITATION method to achieve tranquility. 2. The resultant tranquil meditative state; the ability to remain single-pointedly on an object with a pliant and blissful MIND. Mental quiescence, stilled and settled state of awareness.
SHAMBHALA (Skt.): “The Land held by Shiva”. Mythical kingdom which is also called the pure land of KALACHAKRA. King SUCHANDRA of Shambala requested the Buddha to teach this tantra; the Kalachakra teachings are kept and practiced there.
SHRAVAKA (Skt.): Hearer. One who hears, practices and proclaims BUDDHA’s teachings. Followers of the HINAYANA tradition, concentrating on RENUNCIATION and pacifying emotions, in order to attain LIBERATION.
SHUNYATA (Skt.): See EMPTINESS.
SIDDHI (Skt.): Supernatural attainment/psychic power.
SKANDHA (Skt.): See AGGREGATE.
SOLITARY REALIZER: See PRATYEKABUDDHA.
SPEECH MANDALA: In the KALACHAKRA TANTRA, the area of the MANDALA between the central MIND MANDALA and the surrounding BODY MANDALA.
STUPA (Skt.): Buddhist reliquary object. Indian Buddhist Stupas are dome-shaped monuments containing relics of the BUDDHA or his disciples. Tibetan stupas are usually purely symbolic; any size or materials, but of carefully defined shape and proportions representing the BUDDHA’s mind.
SUCHANDRA: King of SHAMBHALA who requested the KALACHAKRA TANTRA from the BUDDHA.
SUFFERING: Any dissatisfactory condition, referring to physical and mental pain, and all problematic situations. See also 3 TYPES OF SUFFERING and 4 NOBLE TRUTHS.
SUTRA (Skt.): Discourse/ speech etc. of the BUDDHA, excluding teachings on TANTRA.
SUTRAYANA (Skt.): SUTRA vehicle. Also: “exoteric or common path”. Name of the HINAYANA and PARAMITAYANA combined, thus excluding the TANTRAYANA (the esoteric path).
SVABHAVIKAKAYA (Skt.): Nature Body of a BUDDHA. The empty nature of the Buddha’s omniscient MIND (or wisdom).

TANTRA (Skt.): Continuity, stream. (Continuity maintained throughout the practice.) 1. In general referring to the systems of MEDITATION described in the TANTRAYANA texts; practices involving 4 PURITIES, meditation on ENERGY CHANNELS, CHAKRAS and energy drops within the body. These esoteric teachings are not found in the SUTRAYANA and require INITIATION of a tantric GURU. 2. More specific; a scripture describing a TANTRAYANA practice.
TANTRAYANA (Skt.):Syn.: Mantra/vajra/secret/uncommon/esoteric vehicle, a MAHAYANA Buddhist path which leads to ENLIGHTENMENT. See also TANTRA.
TARA (Skt.): Saviouress; name of a specific DEITY, representing the enlightened activities of all BUDDHAS.
TATHAGATA (Skt.): One Thus Gone; title of a BUDDHA. In the KALACHAKRA TANTRA, also referring to the Tathagatas of the EXALTED WISDOM MANDALA.
TENET: Philosophical view/school. See 4 TENETS.
TENGYUR (Tib.): Collection of commentaries to BUDDHA’s teachings translated from Sanskrit into Tibetan.
SVATANTRIKA (Skt.): Autonomy-school. Sub-school of MADHYAMIKA.
THERAVADIN (Skt.): The tradition of the Elders. Buddhist tradition widespread in Southeast Asia and Sri Lanka. Generally, practices can be said to be HINAYANA.
TIRTHIKA (Skt.): One not following the Middle way, a non-Buddhist, usually referring to a Hindu.
TONG LEN (Tib.): Giving and taking. MIND training to overcome selfishness and develop COMPASSION for others; giving one’s own happiness and taking other’s SUFFERING.
TORMA (Tib.): Ritual offering cake, used in tantric rituals.
TRANSMIGRATORS: See SENTIENT BEINGS.
TRIPITAKA (Skt.): Three baskets. Three collections of Buddhist scriptures; 1. Vinaya (Skt.): discipline; 2. SUTRA 3. Abhidharma (Skt.): knowledge/phenomenology.
TSOG (Tib.): Tantric (food) offering.
TSONG KHAPA (Tib.): Great Tibetan Scholar (1357-1419), founder of the Tibetan GELUGPA-tradition.
TULKU (Tib.): Recognised reincarnation of a GURU.
TUMMO (Tib.): Psychic heat, inner heat generated in special tantric meditation practices, kundalini (Skt).
TUSHITA (Skt.): Joyous Land. The BODHISATTVA PURE REALM of the 1000 BUDDHAS of this EON

ULTIMATE TRUTH: Synonyms: EMPTINESS, without INHERENT EXISTENCE, correct view, fundamental true nature, not truly existent, without self-existence, sphere of DHARMA, true nature, voidness, void of self-existence, universal law, level of truth that is the deepest fact of reality, total absence of fantasised ways of existing.
UPASAKA (Skt.): Buddhist lay-person holding 8 PRECEPTS.
USHNISHA (Skt.): The fleshy protrusion on the crown of a BUDDHA’s head.
UTPALA (Skt.): Blue lotus flower.

VAIBASHIKA (Skt.): Great exposition school. See 4 TENETS.
VAIROCHANA (Skt.): Name of a DEITY. One of the 5 DHYANI BUDDHAS, representing the form (or body) AGGREGATE and Mirror-like Wisdom of all Buddhas.
VAJRA (Skt.): Indestructible/diamond/adamantine. 1. Tibetan ritual sceptre (dorje). 2. Anything used in the practice of TANTRA to differentiate it from everyday things. 3. used as synonym for TANTRA or MANTRA.
VAJRADHARA (Skt.): Name of DEITY, representing the SAMBHOGAKAYA- aspect of SHAKYAMUNI BUDDHA. Vajradhara is the founder of TANTRAYANA.
VAJRAPANI (Skt.): Vajra-Holder. One of the main disciples of the BUDDHA. Name of wrathful DEITY, representing the power of all BUDDHAS.
VAJRA-POSTURE: Cross-legged posture with the feet on the opposite thighs. Mirror image of the Hindu lotus-posture.
VAJRASATTVA (Skt.): Name of a DEITY (Vajra-Being), specifically related to PURIFICATION practices.
VAJRAVEGA (Skt.): wrathful aspect of KALACHAKRA.
VAJRAYANA (Skt.): See TANTRAYANA.
VASE: implement of DEITIES, usually symbolising INITIATION. In the KALACHAKRA MANDALA, vases are represented in the Exalted Wisdom Mandala as well as on top of the roofs of the Gates and the central roof.
VETALA (Skt.): Corpse revived by a bad spirit, zombie.
VIMALAPRABHA (Skt.): “Stainless Light”, a commentary on the KALACHAKRA TANTRA by PUNDARIKA (second KULIKA King of SHAMBALA. Together with the Laghutantra, which forms the basis of our knowledge of the Kalachakra tantr.
VINAYA (Skt.): Discipline. Rules governing the conduct of the SANGHA (here usually monks and nuns).
VIPASHYANA (Skt.): Seeing beyond, superior or excellent seeing, insight. 1. Meditative technique which identifies and analyses the patterns of the MIND and the world it projects. 2. The resultant WISDOM or perfect knowledge, which thoroughly and clearly discriminates phenomena.
VIRTUE: Positive potential, merit. IMPRINTS on the mindstream of positive actions, leading to future happiness.
VISHVAMATA (Skt.): Consort of KALACHAKRA.
VOIDNESS: See EMPTINESS.

WISDOM: 1. Prajña(Skt.), shes.rab (Tib.); discriminative awareness. 2. Jñana (Skt.), ye.shes (Tib.); deep/pristine awareness, wisdom-knowledge, primal wisdom, gnosis.
WISDOM-BEING: See COMMITMENT BEING.

YAMA (Skt.): Name of the Lord of (uncontrolled) Death.
YAMANTAKA: YAMA-Opponent. Name of a specific DEITY.
YANA (Skt.): Vehicle. Usually; specific path/system of Buddhist practice.
YIDAM (Skt.): Enlightened DEITY, or meditational Buddha-form, on whom one’s personal tantric practice is centred.
YOGA (Skt.): Practice, endeavour, application. In the Tibetan system, generally a merely mental tradition.
YOGA-TANTRA (Skt.): Union TANTRA. See 4 TANTRIC CLASSES.
YOGINI (Skt.): Female practitioner; in the KALACHAKRA TANTRA usually referring to the 80 Yoginis of the Speech Mandala.
YOJANA (Skt.): Distance measure, approx. 1 mile.

ZEN: Japanese variation of the Chinese word “Ch’an”. A MAHAYANA Buddhist tradition originating from China as Ch’an, and further developed in Japan.

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TANTRIC HEALING is Holistic Healing

Tantric Healing – Holistic Healing

“The Body can heal itself. It can do so because it has a healing system At every level of biological organization, from DNA up, mechanisms of self-diagnosis, self-repair, and regeneration exist in us.”
-Spontaneous Healing, by Andrew Weil, M.D.

“There exists in every person a place that is free from disease, never feels pain, that cannot age or die. When you go to this place, limitations which all of us accept cease to exist. This is the place called perfect health.” -Perfect Health, by Deepak Chopra, M. D.

Anyone who hasn’t heard that we all have our own healing system and a power within us that can heal, obviously hasn’t been looking. Anybody who has looked into the book of Alternative Medicine – The Definitive Guide, written back in 1993 with over a thousand pages, and over 380 medical professionals, knows what I am talking about.

“Conventional medicine is superb when it comes to surgery and emergency. But there’s no question that alternative medicine works better for just about everything else.”
-Alternative Medicine-The Definitive Guide, c. 1993 by 380 Leading Edge Physicians

The number of professional health practitioners who are coming out today with the truth about healing and medicine is so overwhelming, that I may have to take a course in speed-reading, just to keep up with all of them.

“We are the keepers of an intuitive intelligence so powerful it can tell us how to heal Our bodies are manifestations of energy, composed of chakras. Any imbalances in these centers cause disease.
-Intuitive Healing, by Judith Orloff, M.D. c. 2000

“Life extends beyond the boundaries of our skin as the latest research shows. By accessing the biological energy fields surrounding the human body and altering them in beneficial ways it is possible to treat diseases in a radical new way.
-Virtual Medicine, by Dr. Keith Scott-Mumby, c. 1999

What was once called witch-doctoring, shamanism, or faith healing, is now called Holistic Healing, Alternative Medicine, or Energy Healing. Many of us have heard about Naturopathic Medicine, Homeopathy, and Acupuncture but how many of us have heard about Quantum Healing, Virtual Medicine, or Radical Healing? Before I get too radical with terminology, let me just repeat that Holistic Healing is real and it works. It is already being practiced in some major hospitals and in the future it will become the foundation of all healing practices.

Would you like to resemble the person in the picture with “chronic ignorance,” or would you at least like to have a basic knowledge about the reality of healing and health? If so read on.

“Humans are made out of energy and sustained by energy. Our bodies are ever-changing, dynamic fields of energy, not static physical structures”
-Women’s Bodies, Women’s Wisdom, by
Christiane Northrup, M.D., past present of the
American Holistic Medical Association, c. 1998

Holistic Healing heals the whole body, mind and spirit. It creates a balance inside and out by balancing all the bodies, patterns, and energies within us and around us. Holistic Healing uses the whole technology of healing from traditional treatments to cutting edge Western medicine; from Native American to Indian Ayurveda, which is 5,000 yrs old. It includes European, German, Chinese, Japanese, and many more yet to be rediscovered. Holistic Healing uses every form of healing – one just needs to know where to start. Should I cut out my appendix, which is a storehouse for excess poisons, or should I remove the toxins through herbs, diet, laxatives, or maybe a colonic? Holistic Healing teaches you to remove the excess toxins from your body before your appendix becomes overburdened to the point of rupture. Holistic Healing is the realistic approach to health. It creates internal harmony and balance, so you don’t reach the point where you need to have your organs cut out, or your bodies break down. Inside of us all, we have the ability to manifest what we truly need to heal ourselves.

“Within you is a divine capacity to manifest and attract all that you need or desire.”
-Manifest Your Destiny, by Dr. Wayne W. Dyer

The Human Energy Field (HEF) 

Dr. Rammurti Mishra’s chart of the Prana Nadis, passing energy between the body and the cosmos. c. 1972

“Imagine your whole being surrounded by a glorious, radiant sphere of light that extends for nine feet on all sides. It’s golden, brilliant, and impenetrable – no outer negativity can penetrate it and all inner negativity is neutralized by it. Cosmic energy flows into our tenth gate [top of head] and down our spine, up our spine, in and ever-renewing rhythm. The energy shines and pulses, expanding the radiant sphere to its maximum. This is your tenth body, the radiant body.”
-Tantric Numerology,
by Dr. Guruchander Singh Khalsa, D.C.

We are not just physical bodies composed of flesh and blood; we are complex bio-electro-chemical bodies, of opaque and transparent energy. Yogis have classified and quantified ten bodies – composed of matter, energy, and mind. The most common energy body that everyone knows about is the Aura.

“The Human Energy Field (HEF) is the manifestation of universal energy that is intimately involved with human life. It can be described as a luminous body that surrounds and interpenetrates the physical body, emits its own characteristic radiation and is usually called the ‘aura.’ ”
-Hands Of Light A Guide to Healing Through the Human Energy Field, by Barbara Ann Brennan

Today, many intuitive healers and psychics can see and feel this energy field, which surrounds our bodies. It’s intensity and brightness is as indication of our health and well-being. The main function of the auric body is to uplift and nurture ourselves and others. Did you know that when the aura is small, people are usually crabby and negate upliftment?

“If you’re reading this, your aura is probably not small. First of all, you can hear what I’m saying and not run away. After the first few sentences of this type of information (that expands your consciousness), someone with a weak or shrunken aura will be hiding, denying or discounting, and negating upliftment.”
-The Ten Light Bodies of Consciousness,
by Nirvair Singh Khalsa

Energy Channels, Meridians or Prana Nadis 

“Chinese medicine is depicted as a tree with eight branches: acupuncture, herbal pharmacology, diet, massage, exercise, meditation, bone setting, and physical manipulation.”
-Bioenergetic Medicines East and West,
by Clark A. Manning / Louis J. Vanrenen

The 14 Chinese meridians or channels for the healing energy, called chi, to circulate throughout the body to many of its major organs. Touch For Health, by John Thie, D.C.

The Chinese have mapped out a complete system of meridians (called nadis in India), or channels of energy that flow throughout our bodies. There are 14 major channels and each one connects to a different organ in our body and gives it its vital energy called chi. If a channel gets blocked, so does the life energy to the corresponding organ, and its function is impaired. Today modern science can tell which ones are blocked and which ones are flowing, by measuring the resistance of each channel with a sensitive ohmmeter; it’s called electro-acupuncture or bio-energetic regulatory techniques (B.E.R.).

Acupuncture, Shiatsu, Applied Kinesiology, and Energy Medicine all work to balance this energy flow. In yoga, this body of energy channels is called the pranic body. Yogis have discovered up to 72,000 channels or nadis, which flow within and around us, to make us who we are. And, like the circuits in a computer, if the currents don’t flow, neither do we.

“The Acupuncture meridians, the chakras and nadis, the etheric body, and other higher systems are parts of human multidimensional anatomy that have been described by ancient schools of healing throughout the world. Throughout my years of research, I have pieced together scientific evidence to substantiate the existence of an extended subtle-energy human anatomy. It is only through acceptance of this multidimensional framework of functioning that science can begin to comprehend the true nature of human physiology and the reasons for illness and wellness.”
-Vibration Medicine New Choices For Healing Ourselves, by Richard Gerber, M. D.

Uplift Your Kundalini & Balance Your Chakras.  Is This The Key To All Health & Happiness? 

“Our bodies are manifestations of energy, composed of chakras. Any im-balances in these centers cause disease.”
-Intuitive Healing, by Judith Orloff, M.D. ã 2000

“The Kundalini and the anatomy and the bioenergetic behavior of the chakras and their energy channels lie at the core of Healing.”
-“The Spirit of Healing,” by David Cumes M. D. 1999

“Reiki is a Kundalini discipline.”
-Essential Reiki, by Diane Stein

“Our body comprises numerous bits and pieces, each being a thread of the universal, woven together into an eloquent depiction of the whole Playing with energy and exploring new planes of consciousness can lead to new heights of exhilaration and delight The major blocks to allowing such healing shifts to occur remain the belief systems that deny our potential for change and separate us off in hopeless isolation form the larger forces that nurture and heal Such limiting beliefs lose their power over us as awareness becomes more inclusive. The healing force of a more encompassing consciousness is switched on, like a light, when energy is focused at the higher chakras. The power that turns that light on, and that can energize the most thoroughgoing healing is known in the Tantric tradition as Kundalini Shakti.”
-Radical Healing, by Rudolph Ballentine, M.D.,
director of the Center for Holistic Medicine,
in New York City.

“The mind/body exercises that I recommend to patients are derived from Kundalini Yoga … According to experts, Kundalini Yoga is the most advanced and complete system of yoga developed over thousands of years. When Kundalini Yoga successfully unites, body, mind and spirit, it greatly enhances the power of the Life-energy called Kundalini or prana, and even awaken the power of the spirit.
-The Pain Cure & Brain Longevity,
by Dharma Singh Khalsa, M.D. c. 1999

Want To Know More – Read On

Through exercise you carrier nutrients throughout the body and rid the body of toxins to keep it healthy. Through asanas and kriyas (yoga) you command the endocrine system to secrete the chemicals necessary to balance the body and mind. Through sound, mantra, and meditation you cleans the subconscious of toxic emotions and programs that control you. Through Reki, Shiatsu, and Massage, you balance the flows of energy that give you life and make you spirit glow. (Are you still with me, or did you get lost in the flow?)

“You are a latticework of energies balance your chakras and keep your flows, flowing.”
-Energy Medicine, by Donna Eden

As you clean out your veins, meridians, and lymphatic system – you remove the obstacles and open the doors so your life force can flow into you, and to whatever organ that needs it. The ultimate go of Holistic Health is to connect to your soul, so that you may know all that you will ever need to know, and go only where you need to go. To know your soul is to be whole; and to be whole is to be in control. But first you need to get rid of toxic emotions, toxic desires, and programs that control you and cause you to become sick.

How dose one tell which Alternative medicines work and which ones don’t. Time will weed out the ones that don’t and time will tell the story of the one’s that work as they become popular. This is the Age of Aquarius, the age of communication where information travels at the speed of light; secrets shall be known and lies shall be exposed and none will be able to hid in a falsehood born out of greed. Holistic Healing uses the whole, so you can climb out of your hole. This is why we have so many roads to our Whole-One-Self. Use one, or use them all so you may stand tall; rise up, rise up so you may know and experience your whole mind, body, & soul. Let that be your goal.
-Ram Dass Bir Singh Khalsa

Yogi Bhajan, who is a master of all branches of yoga and holistic healing, has said that the Kundalini is the blueprint of our soul and the key to our health and well-being.

I don’t have to tell you, that from my many years of experience in teaching Kundalini Yoga and Holistic Healing, that it is true, because the whole world is telling you; you just have to know where to look, and then check it out for yourself. Enjoy!

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