Hridaya Yoga Glossary

(Abhāva) Non-existence; absence.

No other; sameness. Exponents of bheda regard themselves as “other than God,” whereas exponents of abheda regard God as the Absolute or Infinite—from which nothing is separate. The difference between bheda and abheda is essentially the same as that between dvaita and advaita.

The superior intellect, free from ideas of differentiation between the “I” and the world.

Abhinavagupta (circa 950-1016 A.D.) was a great philosopher, mystic, and scholar from Kashmir. He was born into a family of intellectuals and mystics, and studied all the schools of philosophy and art of his time. He produced many written works, including devotional songs, philosophical treatises, and aesthetic commentaries. His most revered work is the Tantraloka, an encyclopedic text on Trika Yoga. According to Abhinavagupta: “Other achievements are in vain if one has missed the supreme reality, the Self. But once one has attained this reality there is nothing left that one could desire.

“Fear of death” or the instinct to protect the physical body. It is one of the five kleshas (causes of suffering). According to the Yoga Sutrasof Patanjali (2:9): “Abhinivesha is sustained by its own empirical experiences; it affects even the learned.” Patanjali says that this klesha is present even in learned people, which means it cannot be transcended by mere intellectual understanding or knowledge derived from studying scriptures and comparing doctrinal views.

(Abhyāsa): Repetition; perseverance. It designates perseverant spiritual practice. In the Yoga Sutras, Patanjali states that abhyasa and vairagya (dispassion; detachment) represent the two essential aspects of spiritual life. The Shiva Samhita (4:9) affirms: “Through practice comes perfection; through practice one will attain liberation.” Read more.

Non-duality. Advaita literally means “not two,” and is a monistic or non-dualistic system that essentially refers to the unity of atman (the Self) and Brahman (the Supreme Absolute). This doctrine says that nothing exists apart from the Spirit and everything is a form assumed by the Spirit. In traditional advaita teachings, spiritual realization was sought not through yogic sadhana (practice) but via the discrimination of the Real, the Truth, the One, from the unreal, the illusory, “that which IT is not.” The one and only goal of the teachings of advaita is the pursuit of unity and singularity. See Advaita Vedanta.

(Advaita Vedānta): Non-dual Vedanta. It is considered the pearl of Indian philosophy and has influenced virtually all schools of Indian thought. The supreme truth of advaita is the non-dual reality of Brahman, in which atman (the Supreme Self) and Brahman (the Ultimate Reality) are absolutely unified. Thus, the message of Advaita Vedanta is that only the Absolute, Undivided Self is real. It is the only Truth to be seen, surrendered to, and, ultimately, realized. Advaita Vedanta is commonly misunderstood as an intellectual philosophy, when it is actually quite practical. It seeks to awaken viveka (discrimination), which leads to Self-realization.

Non-dual; single; unique. As a noun, it is used to describe atman (the Ultimate Reality).

(Advaya Tāraka Upanishad): “The Sacred Teaching of the Non-Dual Liberator.” It is one of the shortest Yoga Upanishads, consisting in only nineteen short passages. This little-known yogic treatise describes a superior form of yoga, Taraka Yoga. Advaya Taraka, “The Non-dual Liberator,” is the Transcendental Consciousness that reveals itself to the yogi in a “multitude of fires.” Advaya Taraka Upanishad presents methods for the revelation of the mysterious spiritual light, the Light of all lights, which represents the ultimate background of our being. The practices it recommends mainly refer to the awareness of the subtle light. The great efficiency of this esoteric teaching is that this awareness very quickly leads to samadhi, a state in which samsara (the phenomenal world) is transcended.

Fire. One of the five tattvas (fundamental elements) that create the physical Cosmos. It also refers to digestive and psychosomatic heat as well as the god of fire in the Vedas. See Tejas Tattva.

“I”—the individuality. In general, aham refers to the limited personality. However, in Kashmir Shaivism, it designates the ultimate pure Subject, the transcendental Self, Shiva.

“I am the Absolute (Brahman).” One of the four mahavakyas (great affirmations) of the Upanishads.

(Aham Sphuraṇa): The throb or vibration of Self-awareness-bliss in the Heart. It is a term used in the teachings of Ramana Maharshi.

(Aham Vṛtti): “The whirl of ‘I.’” Translated as the “I”-feeling or the “pure ‘I am’-feeling,” “I”-sense, or “I”-thought, it represents the irreducible element of any human knowledge, experience, perception, etc. According to Ramana Maharshi, aham vritti has the following essential characteristics: It originates from a place called the Heart Center, located on the right side of the chest in the human body. It is the very source of the personality, the irreducible starting point of all experiences. It has the tendency to identify and attach itself to different experiences. This very identification “solidifies” the ego-consciousness. Tracing it back to its source is a way to reveal atman (the Supreme Self).

(Ahaṃkāra): Literally, “‘I’-maker.” It is the ego, or the principle of individuation.

(Ahiṃsā): Non-violence. The first of the yamas, as outlined by Patanjali. In order to practice ahimsa, we should not only refrain from physical violence, but also bring awareness to the habitual ways in which we judge and cause harm to others verbally or mentally. Patanjali recommends that we seek to purify these patterns through the cultivation of positive tendencies such as compassion, courage (the cure for aggressive fear), and understanding

(Ājñā Cakra): The (mental) “command center.” It is the sixth energy center in the human being, located in the middle of the forehead. Ajna represents intelligence, deep insight, and connection with the cosmic mind. It also coordinates all the chakras below it. This chakra is so named because it represents the level of awareness and harmony where it is possible for direct mind-to-mind communication between two people. Ajna chakra is known as the center of siddhis (paranormal psychic powers), which include clairvoyance and telepathy. Ajna chakra is also the command center, which means that those who awaken it have control over thoughts, emotions, and prana. Ajna chakra represents an elevated level of awareness, the level where the vestiges of imperfection are burned away. At this level, the mind becomes a perfect instrument for Self-revelation.

(Ajñāna): Ignorance; lack of knowledge. In Sanskrit, the prefix “a” is a negative, so the word literally means “without wisdom.”

(Ākāśa): Radiance. This term refers to Ether, the most subtle of the five tattvas (fundamental elements) that create the physical Cosmos. Derived from the Sanskrit root kas, meaning “to be visible” or “to shine,” akasha shines in all directions. Akasha also signifies Infinite Space, the sky, and infinity. Beyond its physical designations, akasha is another name for Brahman (the Supreme Reality).

Without mind; transmental. It is the ecstatic state of enlightenment in which manas (the mind) is transcended. It is associated with the states of samadhi.

(Amṛta): Immortal; imperishable. Amrita refers to the nectar of immortality, as spiritual liberation is equated to deathlessness. According to the Shiva Samhita, this divine nectar has two forms: 1) one flows through ida nadi and nourishes the body, and 2) the other flows from chandra (the Moon), a secret energy center in the head, bringing spiritual transformation (when properly directed).

(Ānandamaya Kośa): The “sheath composed of bliss,” the causal body. It is fifth of the five coverings that obstruct the freedom of the Supreme Self. It leads the jiva (individual soul) to identify with the causal body. In Taittiriya Upanishad, it is identified with the transcendental Reality itself, though the later yogic tradition considers it a fine veil around the Self.

(Anāhata Cakra): The “un-struck” center. This name refers to the fact that shabda Brahman (the cosmic sound) is heard mostly at this level. This sound begins in the Heart as OM, the seed of all sounds. It is the fourth energy center in the human body, located in the middle of the chest. It is related to the Air element and the Heart, bestowing unconditional love, selflessness, humility, affection, and transpersonal emotions. Anahata chakra is the seat of harmony, good tendencies, tolerance, sanctity, balance, and compassion. At this level, there is no longer any attachment to security, worldly pleas­ures, honors, or social status, as the motivating force is love. Unconditional love dawns in anahata chakra.

(Ānanda): Pure Bliss; spiritual beatitude. Ananda is absolute happiness without object and without end. It expresses the nature of Brahman (the Supreme Reality). This bliss comes from the same source as sat (Pure Existence) and chit (Pure Awareness). Supreme Bliss, unending joy, and delight are the very radiance of the Spiritual Heart. Ananda is not just the emotion of being happy, which usually leads to unhappiness when it goes away. It is not happiness as opposed to unhappiness. We tend to cling to things that make us happy, trying to control them, and somehow we just chase them away. Being inseparable from and of the same nature as sat and chit, ananda arises spontaneously, not on demand. It is revealed only in total surrender to the Spiritual Heart.

(Ānandamaya Kośa): The “sheath composed of bliss,” the causal body. It is fifth of the five coverings that obstruct the freedom of the Supreme Self. It leads the jiva (individual soul) to identify with the causal body. In Taittiriya Upanishad, it is identified with the transcendental Reality itself, though the later yogic tradition considers it a fine veil around the Self.

Anandamayi Ma (1896-1982), born Nirmala Sundari, was from a poor Brahmin family in Bengal. She was revered as a saint, guru, and avatara, and attracted devotees from around the world. To her, the supreme vocation was the aspiration for Self-realization—all else was secondary. Her guiding principle was, “When you find God you find yourself; and when you find yourself, you find God.”

(Annamaya Kośa): The “sheath composed of food,” the physical body. It is the least subtle of the five coverings that obstruct the freedom of the Supreme Self. It leads the jiva (individual soul) to identify with the physical body.

“Inner instrument” or “internal organ.” Antahkarana is the psychological expression for the totality of functions involved in waking-dream consciousness. This includes all the faculties involved in the process of knowing the world: The intellect, buddhi The “I”-maker, ahamkara The subconscious mind, chitta The sensorial, processing mind, manas

The inner space of the Heart, the mystical center of being.

“Divine Grace” or “blessing,” the catalyst and cause of any spiritual awakening. Through grace, spiritual insight and illumination happens naturally. In Hridaya Yoga, grace is not seen as an external energy, but as the very essence of the Spiritual Heart. It is spanda, the Sacred Tremor of the Heart.

(Apāna Vāyu): The “air that moves away,” one of the five vayus (vital airs). Apana vayu is the downward and outward flow of energy in the body. It is mainly responsible for exhalation and the elimination of waste materials. It governs the eliminative functions (excretion, urination, menstruation, ejaculation, and perspiration) and childbirth. It is situated mostly in the lower part of the body—from the genitals to the knees or, alternatively, from the abdomen to the calves or even the feet. It is a descending energy, used in Hatha Yoga to awaken kundalini shakti. Many pranayama techniques reverse the direction of the flow of apana vayu and unite it with prana vayu. According to the Shiva Samhita, apana vayu and prana vayu are the two most important vital airs. Their union is considered particularly important, bringing profound spiritual effects. It is related to prithivi (the Earth element).

“To not grab around,” the fifth yama (moral restriction) listed in the Yoga Sutras of Patanjali. It is the directive for aspirants on the yogic path to live a life of simplicity, taking only what is needed in each moment. Aparigraha does not mean to completely renounce all belongings and take up a begging bowl. It means to take a look at what we possess, what we actually need and use, and what could be redistributed to those who are more in need.

The Water element, one of the pancha bhutas (five elements that compose the material Cosmos). It is the source of the five bodily liquids: saliva, urine, semen, blood, and perspiration. Its symbol is a silver or white crescent moon. Apas tattva is associated with svadhisthana chakra.

(Ardhanārīśvara): “Half-female Lord,” a traditional representation of Shiva as half-male, half-female, suggesting the integration of polarity, the union between the masculine principle and the feminine principle. Along with Hakini Devi, he is the presiding deity of ajna chakra. Ardhanarishvara illustrates how Shakti is inseparable from Shiva. The union of these principles is the womb of all creation. The male half of Ardhanarishvara has camphor-blue skin. He holds a trident in his right hand. The female side of Ardhanarishvara is pink. She wears a red sari and shining golden ornaments are wound around her neck and arms. She holds a pink lotus, a symbol of purity. All duality has ceased—Ardhanarishvara is a complete entity, self-emanating and illustrious, having control over the mind and prana.

God in the form of Arunachala, a sacred hill in Thiruvannamalai, India. The word is a contraction of Arunachala and Ishvara (Lord).

(Āsana): Posture (in particular, a yoga pose); seat. This is the aspect of yoga that is most familiar to those in the West. Yet, perhaps less understood is that the practice of asanas is not only for the benefit of the physical body, but also for cultivating a deep meditative state in which the body, mind, and soul are brought into a beautiful state of harmony. In the Yoga Sutras, Patanjali defines asana as “a stable, firm, and comfortable posture” (2:46), and that “the practice of asana is accompanied by the dissolution of effort and meditation on the infinite.” (2:47) Thus, asana refers to a physical posture in which aspirants stay and meditate on their Supreme Nature. In each asana we can open certain chakras (energy centers), and thus, we come into resonance with energies that exist in both the microcosm and macrocosm. As we learn how to use the asanas to awaken the universal energies within, we can also work on developing certain psychological aspects, such as determination, forgiveness, creativity, and intuition.

(Āśrama): Hermitage. The establishment and the spiritual family that grows up around a sage or guru.

(Aṣṭāṅga Yoga): The “yoga of eight limbs,” is the path outlined by Patanjali in the Yoga Sutras. It refers to eight branches or angas (limbs). These are: Yama, moral restrictions, Niyama, disciplines, Asana, physical postures, Pranayama, control of the breath and energy, Pratyahara, the withdrawal of the senses, Dharana, concentration, Dhyana, meditation, and Samadhi, the blissful state of union between subject and object.

(Asmitā): “I am-ness,” represents the feeling of being just a personal entity. It is the sense of the ego. According to the Yoga Sutras, asmita is one of the five kleshas (causes of suffering). It is the limitation of the egoic consciousness. As Patanjali said in the Yoga Sutras (2:6): “I am-ness (asmita) is the apparent identification of the powers of vision [i.e., the instruments of knowledge (the sense organs and mind)] with the Seer [i.e., the Supreme Self, the Witness Consciousness].”

“Non-stealing” or “non-theft,” is the third yama (moral restriction) recommended by Patanjali. Stealing is taking something that does not belong to you or which was not freely given. The desire to steal another’s belongings, property, or attributes is rooted in jealousy, insecurity, competition, the desire to possess, or the feeling of being poor or not having enough.

(Ātmā Nivedana): “Self-offering,” one of the aspects of Bhakti Yoga (the yoga of devotion). It means the total surrender of the ego and the unconditional worship of the Divine (a surrender to God). Through atma nivedana, the devotee enters the immortal body of God—a total surrender of the individual consciousness. This condition is found mostly during samadhi (states of ecstasy). It is one of the nine anga (limbs) of Bhakti Yoga expounded by Rupa Gosvamin (a devotional spiritual master of the Vaishnava tradition) in his work Bhakti Rasa Amrita Sindhu (“The Ocean of the Immortal Essence of Devotion”).

(Ātmā Pratyabhijñā): “Self-recognition,” refers to the state of enlightenment in which adepts recognize their true nature as the Ultimate Self or Reality in the form of Shiva.

(Ātmā Svarūpa): Literally the “form of the Spirit,” this term is used to indicate that the Universe has no intrinsic reality but exists only as a manifestation of the Spirit.

(Ātman): The transcendental Self. The etymology of atman clearly shows its meaning, as the prefix a- is a negation and tma means “darkness.” Therefore, atma or atman means “the opposite of darkness” or “shining.” As such, it is a key concept in Hindu metaphysics. Atman is the immortal and immutable aspect of mortal existence. It is the substratum of every object in creation, including humanity. The Self cannot be seen, cannot be perceived, cannot be reached, cannot be grasped, because It is the seer, the observer, the indweller of all embodied beings, and the doer of everything. In other words, the Self reveals itself only to itself. No finite act of cognition is involved. It is the supreme revelation. In this way, the Self becomes the subject, the object, and the means of the experience.

Aurobindo Ghose (1872-1950) was born in India to a wealthy Bengali family. He was a renowned yogi, teacher, philosopher, and writer. While imprisoned for his writings opposing British rule in India, he had a profound spiritual transformation that led him to give up political life for spiritual pursuits. He settled in Pondicherry (now known as Puducherry), where he wrote extensively and developed an approach known as “Integral Yoga.” With his spiritual collaborator Mirra Alfassa (“The Mother”), he founded the Sri Aurobindo Ashram. Their teachings aim for transformation through conscious evolution, helping people integrate their physical, mental, and spiritual aspects in order to manifest the Divine on Earth.

(Avalokiteśvara): The “Lord who looks down,” is the Bodhisattva of Universal Compassion. The name is metaphorically translated as the “One Who Hears the Cries of the World,” and is an example of perfect compassion. Avalokiteshvara listens to and feels the pain and suffering of the world. He embodies the compassion of all Buddhas (awakened ones). Long ago, he vowed not to return to nirvana until he has assisted every being on Earth in achieving nirvana (liberation from suffering).

(Avatāra): Incarnation; avatar; descent of God in a worldly form; a divine manifestation, usually a manifestation of Vishnu (God as the Preserver and Sustainer of the Cosmos).

(Avidyā): “Nescience” or “ignorance,” is a synonym for ajnana that denotes spiritual ignorance. According to the Yoga Sutras, it is the first and the most important of the five kleshas (causes of suffering that bind humans to the cycle of rebirth). In fact, it is the root cause of the other four kleshas. In the Yoga Sutras (2.5), Patanjali says: “Ignorance (avidya) is seeing [that which is] eternal, pure, joyful, and [pertaining to] the Self as ephemeral, impure, sorrowful, and [pertaining to] the non-self (anatman).”

Intuitive understanding, free from any thoughts or mental expressions.

(Āyurveda): The traditional Hindu system of medicine.

A great ancient yogi who, according to some spiritual seekers, still occasionally appears in certain areas of the Indian Himalayan Region. Legends affirm that he was born in the physical realm on November 30, 203 A.D. At the age of eleven, he joined a group of wandering ascetics. In this way he met Boganatar, a great teacher of Siddha Yoga. Boganatar sent him to another yoga master, Aghastyar. Although he was just eleven, Babaji began a strong tapas. On his forty-eighth day of fasting and meditation, Aghastyar revealed himself to Babaji and began to teach him (mainly Kriya Yoga and pranayama techniques). These practices enabled Babaji to quickly reach the state of sarupa samadhi (the condition in which the yogi transubstantiates the physical body).

The Paralyzer Goddess, the eighth of the Dasha Maha Vidyas (Ten Great Wisdoms). Her name comes from the Sanskrit words bagala, which is a distortion of the root valga meaning a “bridle,” and mukha, which means “face.” Therefore, Bagalamukhi literally means “one whose face has the power to capture.” Bagalamukhi’s name refers to her power to stun, stop, or paralyze. She is the power of arresting any movement, action, thought, or word in its course. Thus, she opens us to the ineffable nature of the present moment. Her paralyzing power applies to motion, thought, and initiative.

Contract; hold; tighten; or lock. Bandhas are a class of Hatha Yoga techniques that aim to lock prana in particular areas and redirect its flow into sushumna nadi. The bandhas assist us in the awakening, accumulation, and control of subtle energies for the purpose of spiritual transformation. They also induce a state of pratyahara (interiorization), which can ultimately help us go beyond duality. Bandhas involve the contraction of the muscles in specific areas of the body. There are three bandhas: mula bandha (the contraction of the muscles in the area of the perineum), uddiyana bandha (a contraction in the abdominal area), and jalandhara bandha (the locking of the throat).

(Bhagavad Gītā): The “Divine Song” or “God-Song.” Probably the most widely studied Hindu scripture, it shares teachings from Krishna, the eighth avatara of Vishnu. It is part of a larger epic text, the Mahabharata

God; the Lord. The noun form of the adjective bhagavad (holy or divine), it is a frequently used word for “God.” Terms such as Ishvara, Brahma, Vishnu, Shiva, and other names for the various aspects of God, are more technical or philosophical. In ordinary conversation, people say either Bhagavan (God) or Swami (the Lord). The term Bhagavan is commonly used to address those few supreme sages who are recognized as being completely One with God.

The “Brahmin nun.” An ascetic who was an adept of Tantra Yoga and Vaishnavism. Along with Totapuri, she was one of the two main spiritual teachers of Ramakrishna. When she met him in 1861, Ramakrishna had already experienced many mystical states but lacked the theoretical and practical knowledge needed to stabilize his realizations. It is said that upon meeting him, Bhairavi burst into tears and said, “My son, I have been looking for you for a long time.” She guided Ramakrishna for three years, in which time she initiated him into Tantric practices leading to spiritual communion.

(Bhajana): A devotional hymn. (From the Sanskrit bhaj, “to worship.”) Usually one person sings a bhajan, whereas kirtan is call and response—the leader sings and the sangha (community) responds. In kirtan, people usually stand and dance, while in bhajans, people sit. Therefore, the major difference in these two types of devotional singing is that bhajans are usually performed by a soloist, while kirtan involves the audience.

Devotee. A person who opens their Heart and surrenders to God through love and devotion. An adept of Bhakti Yoga. Ramakrishna said: “God exists in all beings. Who, then, is a devotee? He whose mind dwells on God. But this is not possible as long as one has egotism and vanity. The water of God’s grace cannot collect on the high mound of egotism. It runs down.”

Devotion; love. It is derived from the root bhaj, meaning “to participate in.” It denotes “loving involvement and devotion.” Bhakti is usually translated as “devotion” and is understood as human adoration of the Divine. However, the Sanskrit term bhakti more accurately expresses a mutual love—it is the intimacy of love shared. But this “sharing” does not refer to the feeling (often experienced in personal love) that if we love someone they “must” answer our love by loving us back. “Love shared” refers to Divine Love, a love that is always mutual because it points towards the same reality—Love, pure and simple. It is also mutual because it radiates from the same divine Heart.

The “path of devotion to and adoration of the Divine” means unconditional love for the Divine and putting our faith in God. Krishna’s discussions with Arjuna in the Bhagavad Gita exemplify this path. The Gita says liberation can happen without devotion if we practice detachment—that is, being in the world but not attached to it. The liberation accessible through devotion is a superior kind. By “awakening to the divine Krishna,” the yogi attains liberation. Those who are on this path personify the Absolute as a god, goddess, the Divine Mother, or another special representation. They devote their lives and actions to their ishta devata (tutelary deity) or to God, present in their Heart as a Father, Mother, or Divine Lover. They sing their adoration, write poems, or dance—immersed in the ecstasy of love.

Otherness. See Abheda.

The Goddess of Space, the fourth of the Dasha Maha Vidyas (Ten Great Wisdoms). The Sanskrit name Bhuvaneshvari comes from bhuvana, meaning “world,” and Ishvari, meaning “Supreme Goddess” or “Supreme Mother.” Therefore, Bhuvaneshvari is the Supreme Mother of the worlds. As akasha (Ether), she not only creates worlds, but also sustains, supports, and nourishes them. She is an all-pervading force, the holder of space. Another name for Bhuvaneshvari is maya. The word maya comes from the root ma, meaning to measure—through Bhuvaneshvari’s action, the immeasurable is measured as space. In the Vedas, Bhuvaneshvari is known as Aditi—the Great Cosmic Mother, infinite and indestructible. She is known as primordial space, the origin of all manifestation, and the cosmic womb. Light comes to life in her, and therefore she is the mother of all suns and solar deities. The Divine Mother Bhuvaneshvari creates space so that all things in the manifest world can eventually arise.

(Bīja): Seed; source; or point. This term mainly refers to the subconscious tendencies. Bija also symbolically represents the object of concentration. In states of samadhi “with seed,” there is always an object toward which we direct the mind. The yogic tradition also generally states that any object viewed as being different from the one who perceives it (the knowing Subject), is ultimately a bija (seed) of suffering regardless of how much happiness it brings in the moment. Therefore, in the most profound spiritual states, the limited consciousness associated with any kind of object, and even the subconscious tendencies, must be transcended in order to deepen into a state of nirbija samadhi (samadhi without any latent subconscious tendencies). In the Hatha Yoga context, bija represents the central point of a chakra (energy center).

(Bīja Mantra): “Seed syllable,” a syllable or group of syllables or phonemes, usually devoid of any obvious meaning. Because of this, they are beyond any language. We do not need to know or to learn a language, such as Hindi or Sanskrit in order to use a mantra. An example of a bija mantra is OM. Often, bija mantras express the quintessence of a long mantra and of the corresponding deity (which also has a long mantra ascribed to it). Thus, the bija mantra is the root vibration representing the essential nature of the deity.

Drop; dot; seed; the essence of an energy or phenomenon; the dot over the mantra OM, suggesting transcendence. In Ayurveda, it represents semen and the vital energy of the human being. According to the yogic tradition, the bindu (understood as subtle energy) can be experienced and controlled at two different levels: the reproductive organs (the seat of the physical bindu) and bindu visarga (the seat of the subtle bindu-nectar), in the head.

(Brahmā): Lord of Creation; God as the Creator. Ishvara (the Personal God) is conceived as having the threefold aspect of Brahma (the Creator), Vishnu (the Preserver), and Shiva (the Destroyer).

(Brahmā Granthi): The “knot of Brahma,” is the first energetic and psychic contraction preventing the free flow of prana (energy) in the human being. Such a knot is seen as a tangle of nadis (energy channels). It is situated in muladhara chakra and symbolizes the attachment to the material world. It is linked to the survival instinct, the urge to procreate, instinctive tendencies, passivity, desire, and tamas (inertia). When Brahma granthi is pierced (or transcended), kundalini is able to rise beyond muladhara chakra without being held back by the attractions and instinctual patterns of the personality. See Granthi, Vishnu Granthi, and Rudra Granthi.

(Brahmacarya): “Worshiping the Supreme,” “living in Brahman,” “living under the tutelage of Brahman,” or “following Brahman.” It is sometimes translated as “to live a life of holiness and worship.” It is the fourth yama (moral restriction) recommended by Patanjali. There are essentially two ways to understand brahmacharya: In conventional Indian Hinduism, brahmacharya was the attitude of renouncing all sexual activity. In Tantra Yoga, brahmacharya means sexual continence, the control of sexual energy. It is also understood as self-restraint, celibacy, and “chastity in thought, word, and deed.” Brahmacharya is a general directive to cultivate an excellent level of restraint and control in life.

“One without a second.” Brahman is not only the principle and Creator (as God) of all there is, but is also fully present within each individual. Brahman is the highest and ultimate conception, the Absolute, about which nothing can be postulated, since any assertion would be a limitation. The first stage in the manifestation of Brahman is Ishvara (the Personal God).

(Brahmāṇḍa): The “Cosmic Egg,” is a universal symbol of the source of the entire Cosmos. In India (as in many other mythologies: Greek, Egyptian, Chinese, etc.), the Universe is traditionally represented as an egg. In yoga, following the principle of correspondence, the human being can also be represented as an egg, suggesting its integrality, wholeness.

The “aperture of Brahma,” the opening of sushumna nadi (the central energy channel) at the crown of the head. It is where the polarity of ida nadi and pingala nadi dissolves in the Consciousness of Oneness. Above brahmarandhra is sahasrara, where there is no polarity. Brahmarandhra is the ending point of sushumna nadi and corresponds to the fontanel in the physical body.

Hindus are traditionally divided into four varnas (castes), of which the Brahmins are seen as the highest. They are the priests and teachers, devoted to lives of spirituality and sacred learning.

(Brihadāranyaka Upaniṣad): The “Great Forest Upanishad” is probably the oldest Upanishad and its earliest sections may date back to 1500 B.C. This work contains the first clear enunciation of the doctrines of rebirth and liberation.

“Awakened One.” In Buddhism, it refers to any sage who has awakened to the Supreme Reality. This term also specifically refers to the founder of Buddhism, Gautama Buddha.

“The Intellect,” is an instrument of discrimination, a capacity for judgment. It is also called “the higher mind,” as it brings the power of wisdom. It is the highest aspect of antahkarana (the internal organ), which determines, decides, and comes to a logical conclusion regarding any act of knowledge or experience. In the cosmic unfolding of creation, buddhi produces ahamkara (the ego principle). It determines our intellectual attitudes, fortifies our beliefs, and makes understanding possible. In some Upanishads, buddhi is considered higher than the rational mind because it is attracted directly to atman (the Supreme Self) and not towards illusory objects. Because of this, it is also called the Heart, seen as an instrument that creates the conditions for direct knowledge. Buddhi makes spiritual knowledge possible.

A Dominican reformer, theologian, scholastic philosopher, and mystic, St. Catherine of Siena (1347-1380) had an active but short life, campaigning to restore the papacy to Rome (from Avignon), advocating the reform of the clergy, and advising people that repentance and renewal could be done through the “total love for God.” She reported a “mystical marriage” with Jesus at age nineteen and, upon her death, left behind hundreds of letters considered to be great Tuscan literature. Her biographer claims that she was told by Christ to leave behind her withdrawn life of piety to enter the public life of the world, which she did, helping the poor and ill until her death by a stroke at the age of thirty-three.

“The fourth,” a term in Vedanta referring to the transcendental Self that is beyond the three common states of consciousness: waking, dreaming, and deep sleep.

(Caitanya): Consciousness; sentience.

(Cakra): Plexus; wheel; vortex. Refers to different centers in the subtle anatomy of the human being, known under different names, including pranic centers, psychic centers, psycho-energetic centers, and cerebrospinal centers. They correspond to different levels of consciousness. The yogic tradition mentions different chakra systems, out of which the six chakra system is the most popular. This includes: muladhara, svadhisthana, manipura, anahata, vishuddha, and ajna. A seventh center, sahasrara, is described, but it is not considered a chakra. This is due not only to the wholeness of the energy that it represents, but also because it is considered to be “the seat of Shiva,” and “the abode of Supreme Consciousness”—it expresses not only immanent energy, but also transcendence.

(Candra): The Moon. The expression of feminine, passive energy. Governing the night, it is in connection with transcendence and the ineffable. It is often called soma (the nectar or elixir that gives life, euphoria, and longevity). It is the cup, settled in the sky, which contains the drink of the gods—an exalting ambrosia. The Moon animates and also cures, which is why it is known as “The Master of Herbs” (and, more generally, of plants), osadhi pati. As a gentle and merciful balm, its silver rays soothe and console, inciting quietness and reverence.

(Cidākāśa): The ether or “space” of Consciousness; asmita (“I am-ness”); the spiritual space at the level of ajna chakra or in the Heart; Brahman.

The Goddess of Endless Courage and Striking Force, the sixth of the Dasha Maha Vidyas (Ten Great Wisdoms). Her name literally means “the severed head.” She is the divine power that takes the human being beyond the mind, beyond the identification “I am the body,” to reveal the essence of Pure Consciousness. To be without a head is a Tantric metaphor for going beyond the mind. The image of the beheaded goddess has a more dramatic impact on our psyche and conveys her significance more clearly than something simply theoretical.

(Cit): “Pure Awareness” or “Pure Consciousness.” This term is used in yoga and Vedanta to denote the pure, transcendental, and universal Consciousness. Through chit, sat (Pure Existence) becomes aware of itself. Pure Existence cannot really be present unless it is aware of its Existence. Being and Awareness are united in mutual interdependence. In order for Consciousness to be present, it must Be. In other words, there must be sat (Being-ness). In order to experience the very fact of our own Being, Consciousness must be present to experience this Being.

The pure light of Consciousness.

One of the main schools of orthodox Hindu philosophy. It seeks “union” with the Absolute via a practical system of philosophically grounded sadhana (spiritual practices). It is the philosophy expressed by Patanjali in the Yoga Sutras, an ancient dualistic yogic approach that distinguishes between purusha (Spirit) and prakriti (Nature). The text is the first systematic exposition of yoga and explains the fundamentals of yogic philosophy. The term Classical Yoga also denotes the important period in the history of yoga when the Yoga Sutras was very influential (around 200-600 A.D.). After this period, Tantric influences became more prominent in India.

(Ḍākinī): Enlightened, immortal female deities that act as muses for spiritual practice. Dakinis guard the deeper mysteries of the Self, representing inspiration and non-conceptual understanding and pushing aspirants to transcend duality and cross the barriers to enlightenment. Dakinis can be likened to angels or other supernatural beings, and are symbolically representative of primordial wisdom. They test our awareness and dedication to sadhana (spiritual practice). A female spiritual practitioner who has attained some insights but is not yet fully liberated from samsara is considered a worldly dakini.

(Daśa Mahā Vidyā Yoga): The “yoga of the Ten Great Wisdoms,” which consists in the adoration of the ten basic energies of manifestation and of our lives. The Universal Energies of eternity, compassion, space, knowledge, love, beauty, purity, vacuity, courage, sacrifice, fascination, stopping, transformation, concentration, harmony, healing, splendor, wealth, abundance, and celebration are some of the aspects of the ten maha vidyas. They can be awakened in the aspirant by using rituals, meditations on mantras (sacred words) and yantras (sacred diagrams), and other specific techniques.

The first Christian hermits. Beginning around the third century A.D., they abandoned the cities of the pagan world to live in solitude or, later, in monastic communities (mainly in the Scetes Desert of Egypt). They were ascetics who emphasized an ascent to God through great austerities, stoic self-discipline, and privations that led to the illumination of Divine Unity.

Divine, celestial being.

(Dhāraṇā): “Concentration,” the sixth limb of Patanjali’s Ashtanga Yoga. It is one of the internal stages. The word dharana comes from the root dhri, meaning “to hold.” In the Yoga Sutras (111:1), Patanjali describes concentration as “the binding of consciousness (mind) to a single place.” This “place” may be physical (a material object like a candle flame or flower), energetic (a chakra, energy center, or nadi, energy channel), or a repeated mental thought, image, sound, light, or mantra. Concentration can be inward or outward and the practice can be performed with the eyes open or closed.

Divine order; rightfulness; universal virtue; spiritual law. Dharma represents the natural laws of the Universe, which are inherent in the structure of reality and at the same time suggest our natural duty. When following dharma, we see ourselves as “sui generis” instruments in the “orchestra” of the Universe. With this comes acceptance, humbleness, and letting go. It is an attitude that says: “I can’t do what Einstein did, but I am not at all sorry about that. I am fulfilled, and my heart radiates joy because in this very acceptance, humbleness, and love I integrate myself in the most harmonious way within the Universe.”

The Goddess of the Void, the seventh of the Dasha Maha Vidyas (Ten Great Wisdoms). Her name comes from the Sanskrit words dhuma, meaning “smoke,” and vati, meaning “consisting of.” Literally, Dhumavati means “the smoky one” or “the one who is composed of smoke.” She is the smoky swallower of the Universe. She is the void. She is the only goddess that does not have a shakta (consort), because she is completely beyond duality.

(Dhyāna): Meditation; contemplation. It is the seventh limb of Patanjali’s Ashtanga Yoga. Once the mind has become one-pointed, focused, and able to remain in dharana (concentration) with only one object in its attention, we open naturally to dhyana. In dhyana, the flow of attention on a gross or subtle object continues spontaneously and without force—we have moved from effort to effortlessness, and the object of concentration is now an object of deep fascination.

(Dīkṣā): A formal initiation offered by a guru to a disciple. The word diksha comes from the root do (dyati), meaning “to cut” or “to destroy.” In the initiation, all the limiting forces of the ego are destroyed in order to reveal Pure Existence.

(Doṣa): The biological humors or psychophysiological energies described in Ayurveda. There are three doshas, called vata, pitta, and kapha, and each is mainly a combination of two of the five bhutas (elements). Together, the doshas orchestrate all the activities that occur within us.

(Dṛṣṭi): Vision; philosophy; way of gazing. It can also mean “global vision” or “spiritual vision.” In the yogic tradition, there are many forms of ocular convergence and ways of gazing, called drishti. The two best known are bhrumadhya (gazing between the eyebrows) and nasagra (gazing at the tip of the nose). Beyond technical advice about the external way of gazing, yogis emphasize the “steadiness of vision,” which refers to the capacity of “seeing” our very essence (the Self) as the supreme Witness of the body, the senses, and the mind.

A twofold division in spiritual or philosophical doctrines; the fact of recognizing subject and object or two complementary yet opposite states or forces; the state of perceiving a separation between the “I” and the “rest of the world.” This false sense of separation disappears when we have the revelation of the one Reality.

(Dveṣa): Aversion; hatred; repulsion. It is one of the five kleshas (causes of the suffering). In the Yoga Sutras (2:8), Patanjali defines it in this way: “Aversion (dvesha) [is that which] is based on sorrowful [experiences].” Dvesha is the repulsion felt towards any person or object that is a source of pain or unhappiness to us. Repulsion and attraction are two faces of the same coin. Looking for pleasure and avoiding pain has never been a valid spiritual path. They both keep the human being at the level of the mind, grasping for what is pleasurable and rejecting what it is not pleasurable. They both direct the being in the external world, keeping the illusion that we may attain happiness by rejecting that which produces suffering and embracing that which gives pleasure. Dvesha is only raga (attachment) in the negative.

A German theologian, philosopher, and mystic, Meister Eckhart (circa 1260-1328) reached insight into the journey of the soul and the Supreme Truth through Christian prayer and contemplation. He was one of the most influential fourteenth century Neoplatonists and introduced many novel concepts to Christian metaphysics. His manner of expression was simple yet abstract, and bold enough to get him tried for heresy during the Inquisition, although he died before a verdict was issued.