They are the opponents of the megalomaniacal avaricious moneyed elite that control the banking system, governments, the health industry, and big corporations. They are staunch adversaries of all the war mongering parliamentarians who convince their populations to manifest aggressive acts upon other weaker nations for whatever reason they can concoct. We thus had the anti-war protests of the Vietnam era and the rise of an alternative society form the early 60’s on.

This category of humanity are thus characterised by expressed love and concern for others in their societies, and for the world they live in. They are essentially unselfish in their motives and are also often found as political activists working to overcome the ennui in the political processes, of the effects of those who are easily manipulated and whipped into fear-driven responses by the moneyed elite.

This elite are a group of similarly advanced but exceedingly evil individuals who have taken control of the reigns of power over most of our governments, the mass media, the large multinational corporations, the banking sectors, the military, and to a lesser degree and judiciary. They have not relinquished their ancient tendencies that perpetually cause destruction in any society they are found in. Consequently another world war will be fought because of their evil scheming and manipulative grip over the minds and massed desires of the common people.

The largely unthinking masses are the objects of focus for all forms of education for them to thoughtlessly consume products that serve their desire for increasing material comforts. Their fundamental selfishness and self-interest precludes concerns of the cost that such profligate consumption has upon the planet’s ecosphere. Materialism is their mainstay, even when religiously inclined, because the fine words of their scriptures are interpreted in such a way that desire for material wealth or power can be satiated, or at least in theory. Our religious dispensations have thus been prostituted to serve greed, where bigoted, inane interpretations are used as a base for often cruel and prejudiced actions that increase the collective woe.

Innate greed and fostered ignorance then also manifest in the investiture of our military economies, a military-industrial complex, which the bewildered masses are indoctrinated to support, inevitably producing grave violations of international law. Facts are doctored or blatant lies manufactured to support naked aggression against relatively defenceless nations, as in the cases of Vietnam, Cuba, Panama, Iraq, Lybia, Syria, and Afghanistan. All ethical virtue is annihilated for political gain in the “great game” of imperialistic hegemony, or so that one way or other the wealth of a nation can be plundered through large scale murder. It is easy for the materialistically powerful to manipulate the masses of self-focussed people to gain the charter to carry out ruthless military or financial exploitation of the weak and helpless groups in a society or of other nations.

Though the 80% think that they are in control of their own lives, the reality is that their selfishness, endless desires, and fundamental materialism, can be easily preyed upon by the ruthlessly manipulative, very intelligent and powerful individuals that exist on top of the avaricious pyramids in our societies. They are the financial wizards and schemers, and the self-serving politicians that have enacted callous and cruel laws that perpetuate social inequity enforced by the strong arm of a brutal police force. Thus is established the massive wealth gap in our societies, via the forms of plutocracies that govern people’s lives. Vast numbers of economic slaves are produced at the bottom of the wealth pool. Their totally undervalued labour is fostered by all possible means, and much of what they earn is siphoned from them in many ways. Examples are excessive high rents for accommodation and businesses, inordinate medical and insurance costs, austerities, and unfair taxation systems.

We also have the absurdity of a fiat money system privately owned, which a government buys and pays interest for that it recoups by taxing people who are forced to use the intrinsically worthless paper for all transactions. For this their labour is demanded to be freely supplied. Thus is produced all the evils of usury, galloping inflation, and the woes of manufactured debt that comes with it.

Though laws prohibiting public ownership of slaves may have been introduced more than a century ago, nevertheless we see a form of debt-slavery that economically ties people to work long hours for a pittance. They can barely survive with their families in societies where others are handed great mounds of the beneficence of the nation on a platter through laws that foster massive social and financial inequality. It is interesting to note that massed greed translates out as economic slavery for all but a handful of plutocrats who have won privileged, ruthlessly contrived power. Then there are many forms of “lotto games” and Ponzi schemes preying upon the poor who hope that they too can possess ostentatious wealth.

The mechanisms to help educate this bewildered 80% is foremost in the planning of the blue Christ. Ways have been found to educate them despite their blindness through the karmic consequences of massed folly, and by the social activists born amongst them, who are willing to undergo many hardships, suffer persecution and the rigours of police brutality to educate them to begin to think rightly. Such effort is not without its success stories, and slowly the thought-structure of humans are bettered. Planetary woe, the widespread battle of labour verses financial rapists continues unabated, and will be inevitably won for the cause that serves human betterment. A new era where sound caring governments constituted of the wise will eventually dawn upon humanity. Partial examples exist amongst the community of nations, and will grow exponentially when the masses finally awake from their indoctrinated stupor and demand their inalienable rights and freedoms. This is the process that we see happening all around us now.

- article by Bodo Balsys, an extract from chapter 5 of the forthcoming book “The Way to Shambhala”

The ego has a natural fear of sickness, a fear that can be all the more enhanced by the knowledge that illness is a reminder of our own human imperfection, something that each of us has something to learn about.  And yet, as is the case with so many things in life, its ultimate value and meaning lies in how we look at it.  Illness, if we can allow it to, can represent cleansing.  Just as when we have a cold, and the body reacts by sneezing and ridding itself of congestion in order to cleanse itself of germs, we can react to sickness by allowing it to cleanse the ego itself.

- article by Joe Turiano

Yidam

(Skt: iśtadevata). Tutelary deity, a personal protector for one’s practice, a guide to enlightenment. Traditionally, a vow binding one to a personal deity or meditation maṇḍala as the root of accomplishment. The Yidam is the main practice that flows from the preliminaries of a yogic path.

Vajra

(Tib. Dorje), the adamantine “diamond sceptre” of Indra, the Hindu God of the Air. In Buddhism it symbolises the indestructible reality of Buddhahood, imperishable, indivisible (non-dual) immutable power, the synthesis of the qualities of the five Alchemical Elements. He who holds it in consciousness has obtained the highest Wisdom—that which is the synthesis of the attributes of the five Dhyāni Buddhas. The Dorje therefore is five-spoked (but can also be symbolised by the three pronged trident). Indeed, such a one is master of all of space and time, ruler of the phenomenal realms. Thus it becomes the rod of power of all yogis, a symbol of their yogic prowess.

Vajrayāna

(Tib. rdo rje theg pa). The path (yāna) of the adamantine state of being/non-being, of the indestructible power of the Jinas (vajra), as developed in Tantric Buddhism. Synonymous with Tantrayāna (rgyud kyi theg pa) and Mantrayāna (sngags kyi theg pa). The Vajrayāna practice is said to assist the obtainment of enlightenment in a single lifetime through the guru and via proper yogic discipline and transformative meditation.

Vāsanā

(Tib. bag chags) karmic predisposition driving the saṁskāras to come to the surface of consciousness. Potency, a driving force of karma and consciousness (citta), said to be generated or accumulated from within the ālayavijñāna. Technically the saṁskāras are stored in the chakras, and vāsanā is the force that drives these karmic aggregates to fruition in saṁsāra.

Vijñāna

The discriminatory or judging principle, which colours the basic incorporated structure with the quality of the image. (The Watery Element is assigned here because of the similarity of paint applied to forms presenting us with colours that we experience sensorially. Delete???

Vipassanā

Insight meditation

Tapas

Yogic austerities, heat. Generally taken to mean the austerities that are productive of contemplative insights, meditation. However, it literally refers to the practices that kindle the inner creative fires (kuṇḍalinī), or those that sustain the sum of the contemplative life, rather than mere austerities and asceticism. Its equivalent in Tibetan is Tum-mo, meaning “psychic heat”.

Tarā

(Tib. sgrol ma). Female meditation deity associated with pristine cognition and compassion, often spoken of as the Mother of all Buddhas. Said to be born from the tears of compassion of Avalokiteśvara. Of the twenty one forms of Tarā, the two main ones generally depicted are a green one and a white one, with slightly different qualities. Green Tarā = protection, white Tarā = healing and longevity. Tarā is the Buddhist equivalent of the Holy Mary of Catholics, and is the most popular of all the Deities to the Tibetan laity. The word can be translated as “saviouress, she who liberates via sympathetic and compassionate understanding”. Tarā has a specific concern for the sufferings of all women.

Sādhana

Literally means “leading to the goal, a means of attainment”. One’s devotional practice involving ritual, prayers, visualisation and observation of various precepts and rules of training.

Samādhi

Can be defined as a concentration of the mind in a meditative equipoise upon the topic at hand.

Samatha

Calm abiding meditation.

Sambhogakāya

(Tib. longs spyod rdzogs pa’i sku) “bliss body” of a Buddha or great Bodhisattva found in the heavenly world, the body of sublime vision, the ecstatic transformation body. The second of the three vestures of a Buddha or fully liberated Being. The form of the great ones depicted in Buddhist art.

Saṃsāra

Cyclic existence, life-death cycle, the empirical realm. The ocean of causality, the perpetual turning of the wheel of births and deaths. Anything associated with the material worlds, to that which is ephemeral and ever-changing, and hence phenomenal, having no true substantiality of its own. It refers thus to the realms of illusion (corporeality) into which the personality incarnates and begins to identify with by means of the concrete mind.

Saṃskāra

(Compounding of ideas). From the Sanskrit roots, sam and kri, meaning the action (kri) that will improve, refine or make an impression in consciousness. Saṃskāras are thus the impressions from actions done in former incarnations and which are carried through to this one and thus become the basis for one’s present karma. It also refers to the effects of one’s present actions that will bear fruit in later lives. Saṃskāras are thus those actions that tend to bind one to the wheel of rebirth; to repetitious pain or pleasing dispositions, mental conformations, the inception of imagery, and all emotions. They can also be the tendencies to enlightenment.

Samyaksambodhi

Correct, proper, wholesome, perfect enlightenment.

Shambhala

In Buddhism associated with the Tantric deity Kālachakra, governing the wheel of time. It is the holy city that embodies the Head centre of our planetary Logos (Ādi Buddha) and is said to exist in the “sacred white Isle” in the Gobi desert, constituted of the substance of the second ether and is thus undetectable to all but those with the eyes to see. Esoterically, it has its foundation upon the substance of the ālayavijñāna and is constructed as a consequence of the interrelated Minds of the Jinas working from a higher domain than that of śūnyatā, wherein its energy patterns are perceived. It is the centre where the Logoic Will is demonstrated for the governance of all upon the planet. It is the residence of the great King, the Ancient of Days, the Great Sacrifice, and His Council. All advanced Bodhisattvas are members of this Kingdom, from whence their directives to serve are generated in the form of a centralised plan for the benefit of all upon the planet, according to the way that the combined karma of humanity is to be appropriately rectified. This kingdom represents the prototype maṇḍala upon which all that are described in this book are based.

Skandhas

The bundles or groups of attributes that together constitute the human personality and are responsible for the evolution of consciousness. They manifest as the saṁskāras collectivised in their various groupings that are carried through from life to life. Exoterically, there are five such groupings (attributes of consciousness): 1) Form, or body, the sense organs, sense objects and interrelationships (rūpa). 2) Perception or sensation, feelings and emotions (vedanā). 3) Aggregates of action, or the motives to thus act (saṁskāra). 4) The faculty of discrimination (samjñā). 5) Revelatory knowledge (vijñāna).

Siddha

A yogī that has awakened supramundane psychic powers that comes with enlightenment.

Sukhāvatī

Blissful pure land of Amitābha the Buddha of infinite light, the western paradise. Here devotees are said (according to the Pure Land sect of Buddhism) to be born, never to be reborn again in any land of suffering until they are ready to gain enlightenment.

Śūnyatā

Emptiness, voidness, devoid of characteristics, suchness. That which relates to the absence of mind. Candrakīrti’s Madhyamakāvatarā there are said to be sixteen types of emptiness, which are really negations based on the categories of phenomena. For detailed explanation see the references in my book The I Concept, specifically in relation to the śūnyatā-saṃsāra nexus.

Suśumṇā

The central naḍī that rises up the spinal column from the Base of the Spine centre to the Head centre. It relates to the Father aspect of the trinity – suśumṇā (Father, the abstracting, liberating energy), piṇgalā (Son, or consciousness-engendering), and iḍā (Mother, or form sustaining) naḍīs. It is the energy that descends down the spinal column at the appropriate time to awaken the sleeping kuṇḍalinī and fuses with it, to rise up again to liberate the individual.

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Parinirvāṇa

That which is beyond (para) nirvāṇa. The Buddha was said to have attained nirvāṇa under the Bodhi tree, and parinirvāṇa when he “died”, thus complete extinction of or release from all attachment to the form. In technical Buddhism it refers to complete cessation, non-residual nirvāṇa, the passing away of Buddhas.

Piṇgalā naḍī

The right hand masculine naḍī stream. (Buddhists also use the term rasanā.) This stream concerns the evocation of consciousness (Love-Wisdom) and the flowing of the related prāṇas throughout the body. It is the second of the triple cord (iḍā, piṇgalā, and suśumṇā) that runs up the spinal column from the Base of the Spine centre to the Head centre via all major chakras in the body.

Pralaya

[Pra = to dissolve, vanish, be absorbed]. A period of rest, obscuration, or dissolution, as opposed to manvantara, a cycle of evolution, or appearance of things. In Hinduism, the period of one manu, containing 4,320,000 human years or specifically a Day of Brahmā.

Prajña

(Tib. shes rab) Enlightened knowledge, analytical wisdom, discriminative awareness. The Wisdom coming from identifying or being absorbed into the universal Mind (ālayavijñāna). Also the Consort of a Buddha, signifying the wisdom aspect of enlightenment.

Prajñāpāramitā

(Tib. shes rab kyi phar phyin). Perfection of Wisdom. Seen as the result of the perfected discriminative awareness of a Buddha, also in the form of the Bodhisattva bhūmis (paths). It generally refers to the vast literature presenting the essential aspects of the path to śūnyatā that is fundamental to Mahāyāna Buddhism. The personification is a female Buddha, the Mother of all Buddhas.

Prāṇa

(Tib. rlung) “breath”, wind, current of energy, psychosomatic energy, of which there are five types activating the subtle body. The psychic energy or vitality that emanates from the sun, from the Heart of all manifest life. This word is derived from the Sanskrit roots pra, meaning “forth”, and na, meaning “to breathe, move, live”. It is the “breath of life”, the energy drawn to the physical world from the etheric aspect of all phenomenal life, and is the sum total of the vital energy composing a body, be it human, planetary, or solar. The process of liberation from bondage to the dense form is directly concerned with the transmutation and right projection of the grossest forms of prāṇa in the body. It is the energy that flows through the naḍī system, where it takes on five different attributes or qualities, (the five vayūs: apāna, udāna, prāṇa, samāna, vyāna,) related to the five main attributes of mind. (The four concreted levels, and the abstract level.)

Pratītyasamutpāda

The twelve links of dependent arising, dependent origination.

Puruśa

Being or person, soul, a man. With capital P, then stands for God, Īśvara. Essentially the Universal Soul, or Heavenly Man.

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Naḍī

Literally river. (Also from nada, a species of hollow reed.) Naḍīs are finely reticulated channels for the conveyance of prāṇa in the etheric vehicle. These channels stem from the three principal ones in the central spinal column (iḍā, piṇgalā and suśumṇā naḍīs). They roughly follow the paths of the nerves and blood stream. There are said to be 72,000 main naḍīs in the etheric vehicle, though this number is symbolic. Each naḍī allows the passage of the five different types of prāṇas, and their combinations. Where naḍīs containing twenty one or more prāṇas intersect then you will find a bīja for the appearance of a important chakra.

Naḍī system

The mechanism conveying the energies of the body

Nāga

Literally “serpent”, a serpent Deity, but esoterically it refers to one who has evoked Wisdom, a wise person, Rishi. It connotes the “serpent power” that flows through the naḍī system and which liberates a being, conferring supersensory powers, making one an adept. When personified the nāgas can be considered as the flow of any of the prāṇas within the etheric vehicle.

Nirmaṇakāya

(Tib. sprul pa’i sku), “transformation body”, the emanation (form) body of a Buddha. One of the three bodies or vestures of a Buddha (trikaya). It is the outer or phenomenal appearance, the tangible something that can be contacted in the realms of illusion, the incarnation body. The other two vestures are dharmakāya and sambhogakāya. In the esoteric doctrine a nirmaṇakāya can also be seen as one who has taken the highest Initiation on the earth sphere (the sixth or greater), but instead of travelling upon a cosmic Path still retains a link with the earth Hierarchy. Thus such a one resides in an illusional body of contact within cosmic dense substance

Mādhyamā pratipad

Refers to the middle way or path between extremes of eternalism and nihilism.

Mādhyamaka

Derived from mādhymapratipad, refers to the Middle Way School founded by Nāgārjuna in the second century A.D.

Mādhyamika

Means “pertaining to the middle way”, and refers to an adherent of the Mādhymaka school.

Mahāmudrā

(Tib. phyag rgya chen po) Literally “great seal”. The Great Symbol, referring to the state of the attainment of Buddhahood. It is a “mudra” (“hand-gesture” signifying some accomplishment) because realisation of the three bodies of a Buddha in one is sealed in supreme unchanging bliss. It involves realisation of enlightenment in one lifetime through the “seal” that integrates the masculine compassion with the feminine wisdom aspect. In the Kagyu tradition it denotes the experiential attainment of the Buddha-Mind. The absoluteness of being/non-being, which unites all duality, male and female into a unity, completeness. This Symbol can be depicted as the cypher zero, and involves the sum of the entire cause-effect world play, as it impresses itself upon consciousness.

Mahat

“Great”, cosmic Mind (as an Intellect). This term, which means literally, “the great one” can best be understood as cosmic or Logoic Intelligence, expressing the Fires of the concrete Mind of such an Entity, and which conditions all manifest Life. The Mind of a Master of Wisdom (one who experiences the first level of the dharmkāya) can be considered an aspect of mahat. Manas is its lower reflection, and it can also be understood as that principle that causes the individuation of all manifest things, the ability of a (Logoic) Being to say “I AM” and thus differentiate Himself from all others. Hence it is the producer of differentiation on a cosmic scale, when we are viewing universals, or the interrelation of groups of individuals within a greater whole. It is the major factor in creative being.

Mahāvirūpa

The illusional body of appearance.

Manas

Can refer to the substance of the mind. More accurately however it refers to the mind as an organ of thought, where the willing and thinking process is also incorporated. The Sanskrit term citta specifically refers to mental substance.

Maṇḍala

(Tib. dkyil ‘khor), circle, wheel. A literary or esoteric corpus filled with religious symbolism that is drawn by one wishing to contemplate things divine, or to evoke potencies and forces associated with Nature and the subjective realms. A perfected, completed, state of being and perception encompassing all phenomena when presented symbolically in a specific form or blueprint of what is to be. Used as a visualising tool during Deity Yoga.

Manovijñāna

That with which ideas or images in the mind are articulated or particularised with. It is the substance of proper definition, and as such constitutes the basic Fiery Element of the mind as a unit.p19

Māyā

Illusion, deceit. The aggregates of forces controlling one’s chakras (psychic centres) by excluding the controlling impressions from the realms of enlightenment. Therefore the perceptions derived from the three planes of human livingness to the exclusion of any higher perceptions. It incorporates the sum of the energies working through the naḍī system (the mechanism conveying the energies of the body) causing the individual to identify unduly with saṃsāra and its allurements. It is the sum of impressions that veil the real.

Mayāvirūpa

The great illusional form of this world.

Mudrā

(Tib. phyag rgya). Literally “hand seal”. Mudrās are religious and occult signs made with the fingers, as for instance the various hand gestures of the Buddha depicted in Buddhist art. They symbolise different aspects of the teachings, and are often all that is needed to distinguish one type of Buddha from another.

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Life-flux flow

The consciousness stream (jīva) linking successive incarnations into a unity.

Logos

Refers to a “Thus gone” Buddha from a previous evolutionary epoch (I Concept footnotes p4)

Buddhas from past aeons of evolutionary attainment (p657 I-concept),

-the One who empowers the (mantric) word that sustains the phenomenality within which we (or other sentient/intelligent beings) reside. I concept p903

that Mind that is the integrating heart, structuring a grouping of minds into a unity cc chp 2 p27 see Ādi Buddha