Theological Index

Compiled May 2026 from the full 116-chapter corpus, following completion of the Phase 2 Consistency Check. This index serves two audiences simultaneously: practitioners encountering a term and wanting to understand its Wayist meaning; and translators (Japanese, Spanish, and future languages) needing the Wayist definition anchored before finding an equivalent.

Not a concordance. A theologian’s index — the terms that carry meaning, with their meaning defined. English cross-references follow the main alphabetical section.

How to Use This Index

Entries are alphabetical by IAST romanisation. Tier 1 entries (precision-critical terms) carry full definitions. Tier 2 entries (standard usage and proper nouns) carry brief definitions. Prohibited terms are listed with their mandated alternatives.

Chapter citations note where a term does its most significant theological work; the chapter in parentheses (e.g., “Ch 47 — full treatment”) is the chapter most useful for studying that concept. Phase 2 corrections are noted where a term now appears via substitution.

Main Index

abhāva अभाव Non-being; philosophical non-existence. The absence of permanent fixed selfhood — the impermanence of conditioned existence — without nihilistic implication: abhāvo na śūnyam, apitu sambhāvyatā (non-being is not emptiness but potentiality, Ch 96 v12). The Wayist non-being is the absence of fixed, permanent substance, not the Madhyamaka Buddhist śūnyatā (emptiness of inherent existence). Distinguished carefully: śūnya/śūnyatā carries Buddhist metaphysical payload and does not appear in the corpus except as the term being avoided. See also: riktatā (emptiness-without-content, related), sambhāvyatā (potentiality, its positive face). Translator note: Japanese: avoid 空 (kū) — use 非存在 (hi-sonzai). Spanish: no-ser or vacuidad provisional, not vacío alone. Chapters: 96 (full treatment — Daodejing 11 inheritance), 97, 98.

agādhyaḥ ekaḥ अगाध्यः एकः The Unfathomable One. The second level of the Wayist cosmological hierarchy, proceeding from the Absolute (tat-nirapekaśam) and directing the Two (brahmāṇḍīya-yāṅ-yiṅ) toward creative play (līlā-krīḍā). Beyond conceptual grasp; described only apophatically. Not a personal god and not addressed in prayer or worship. Distinguished from Father God Amitābha, who governs Sukhāvatī far below in the hierarchy. See also: tat-nirapekaśam (Absolute, above), brahmāṇḍīya-yāṅ-yiṅ (the Two, below). Chapters: 14 (full treatment), 13, 15, 16.

ādhyātmika-bodhaḥ आध्यात्मिक-बोधः Spiritual awareness. The preferred domain-specific replacement for cetanā (prohibited as catch-all) in contexts of general spiritual awareness. Distinguished from jīva-manaḥ-bodhaḥ (soul-mind awareness), ātma-manaḥ-bodhaḥ (spirit-mind awareness), and deha-manaḥ-bodhaḥ (body-mind awareness). See the full cetanā protocol. See also: cetanā (PROHIBITED, below), bodha (awareness, general). Chapters: Throughout — especially Phase 2 corrections in Chs 45, 55, 79, 83, 87.

ādhyātmika-sambhāvanā आध्यात्मिक-सम्भावना Spiritual potential. The unrealised capacity of the hybrid human to develop toward spirit-being status through the Butterfly Path curriculum. Not a possessed divine nature awaiting recovery; a genuine developmental possibility awaiting effort. The most important term for protecting Wayism against the “divine nature already within you” reading that pervades New Age and Advaitic traditions. The soul is developing toward what it does not yet have. See also: navodita-ātmā (nascent spirit — the seed of this potential), vikāsaḥ (the process of developing it), snātakabhāvaḥ (the graduation it aims toward). What it is NOT: divya-svabhāva (divine nature — permanently prohibited); ātma-jñāna (Advaitic self-knowledge). Translator note: Japanese: 霊的可能性 (reiteki kanōsei) — not 神性 (shinsei). Spanish: potencial espiritual — not naturaleza divina. Chapters: 1, 2, 3, 4, 5, 7, 8, 9, 11, 17 (established throughout rework); Phase 2 corrections: 29, 55, 56, 63, 68, 82, 83, 86, 98, 101, 111.

ādhyātmika-vikāsaḥ आध्यात्मिक-विकासः Spiritual development. The vikāsa (development/unfolding) of the spiritual dimension specifically. Standard compound throughout; the correction for “spiritual awakening” (ādhyātmika-jāgaraṇa, prohibited). See also: vikāsaḥ. Chapters: Throughout.

ahaṅkāra अहङ्कार The individuating function; the I-maker. Ahaṃ (I) + kāra (maker). In Wayism this is a positive function — the bounded, distinct self that can learn, develop, and graduate. Without the individuating ahaṅkāra there is no student, no curriculum, no graduation. Its trajectory: from pṛthak-balam (force of separation) through pāvanīkaraṇam (sanctification) to saṃyoga-sādhanam (instrument of connection with the divine) — Ch 98 v4. The raw material (kacca-padārtha) for the Butterfly Path, not the obstacle. What it is NOT: The Buddhist/Vedantic false-self to be transcended or suppressed. In those traditions ahaṅkāra is what obscures liberation; in Wayism it is what enables developmental journey. Arrogance is garva, never ahaṅkāra. Suppression is nirodha (prohibited); the Wayist path uses pāvanīkaraṇam (sanctification/transformation). Translator note: Japanese: 自我機能 (jiga kinō) — not 煩悩 (bonnō). Spanish: función individuante — not ego in the pejorative sense. Chapters: 75 (positive ahaṅkāra established), 98 (full treatment — the corpus’s definitive chapter on ego), 83, 89, 97.

āghāta-pratipattayaḥ आघात-प्रतिपत्तयः Challenge-response. The mechanism of the Law of Development (vikāsa-niyamaḥ): each challenge (āghāta) met with engagement (pratipatti) produces developmental movement. Not punishment and not reward — curriculum design. See also: vikāsa-niyamaḥ, karma-niyamaḥ. Chapters: 21, 24.

ahastakṣepaḥ अहस्तक्षेपः Non-interference; action without imposing one’s will. Literally “not-extending-the-hand.” The Wayist equivalent of Daoist wu wei — not passivity but active discernment about when not to act. One of the three core spiritual powers alongside namratā and sāralyam; also a key value and civic principle. Distinguished from inaction: ahastakṣepa is choosing not to push the river, not being unable to push. See also: bala-vihīna-kriyā (action without force), saṃvādi-kriyā (consonant action), mahāmārga-saṃvādi-anāyāsa-kriyā (wu wei in full Sanskrit). Chapters: 8 (established as value), 28 (Law of Non-Obstruction), 46 (Three Spiritual Powers), 89 (government and civic), 95 (Three Qualities).

aikya ऐक्य (PROHIBITED — see ekatā). Advaitic identity/oneness. Never appears in the corpus. Use saṃyogaḥ or samāna-svabhāvena sahabhāgī in its place.

ajñeya-vādin अज्ञेय-वादिन् One who holds the agnostic position. The legitimate Wayist epistemic stance regarding both cosmic tattva (what ultimately is, Ch 86) and the karmic trajectories of other souls (Ch 88). The Wayist practitioner examines (parīkṣaka) rather than asserts. See also: parīkṣaka, viveka. Chapters: 86 (faith and agnostic stance), 88 (limits of knowing others’ karma).

amitābha अमिताभ Father God. Co-governor of Sukhāvatī with Mother God Pāṇḍarajñānī. A spiritual being of immeasurable radiance — amita (immeasurable) + ābhā (radiance). Not the Absolute, not theWAY, not a universal deity. Governs one spirit-heaven among many within theWAY’s structure. His energies are present in the Anāhata during the practitioner’s development (Ch 17 v21). See also: pāṇḍarajñānī, sukhāvatī, avalokiteśvara. Chapters: 17 (introduced), 39 (Anāhata connection), 47 (humility chain: practitioners → Sukhāvatī deities → Amitābha-Pāṇḍarajñānī → theWAY).

ānanda आनन्द Bliss/joy. Two permitted uses; one prohibited: (1) PROHIBITED as the practitioner’s inner joy-state — use harṣaḥ (cultivated joy, soul quality) or sukha (happiness). Advaitic absorption vector: sat-cit-ānanda (being-consciousness-bliss) as the nature of Brahman/Self. (2) PERMITTED in the cosmological sense: joy as a quality inherent in theWAY itself (ānando mahāmārge antarnihitaḥ, Ch 54 v6) or in Sukhāvatī’s realm-nature (ānandasya śuddha-bhūmiḥ, Ch 17 v1). The realm has this quality; the practitioner does not claim it as their own nature. (3) PERMITTED as the character descriptor of the Svādhiṣṭhāna soul-mind’s undisciplined pleasure-seeking (ānanda-anveṣī, Ch 41 v6) — a deliberate contrast with harṣaḥ (the practitioner’s cultivated joy). See also: harṣaḥ (cultivated joy, the practitioner’s quality), vismayaḥ (awe, its companion). Chapters: 17 (cosmological sense), 41 (soul-mind character), 54 (theWAY inherent joy).

anirvacanīyam अनिर्वचनीयम् The Ineffable. One of the apophatic names for the Absolute (tat-nirapekaśam) — that which cannot be expressed in words. Used alongside pūrṇa-śūnyam (the Full Void) to describe the Absolute’s quality from the practitioner’s limited perspective. See also: tat-nirapekaśam, maunam. Chapters: 13.

anāsaktitā अनासक्तिता Non-attachment while remaining fully engaged. Distinguished from withdrawal or indifference: the Wayist practitioner is deeply engaged with life while not clinging to outcomes. One of the twelve Wayist values. See also: ahastakṣepaḥ (related), karma-phala-anāsakti (non-attachment to karma’s fruits, Ch 24). Chapters: 8 (established), 24 (karma context).

ārjavam आर्जवम् Integrity. The alignment of thoughts, words, and actions (vicāra-vāk-karman) with higher spiritual principles. One of the twelve Wayist values. Chapters: 8.

ātman आत्मन् The spirit. The immortal spirit-element of the hybrid human — distinct from the soul (jīva) throughout the developmental process. The butterfly, not the caterpillar. Not the Advaitic ātman = brahman (individual Self identical with universal Absolute). The Wayist ātman graduates to Sukhāvatī as a distinct spiritual being. It is not yet eternal in the human being’s present form; it carries the potential for eternal existence (śāśvata-sambhāvanā). What it is NOT: paramātman (Supreme Self — never used); Advaitic ātman merged with Brahman. The spirit does not return to its source; it graduates to a new beginning. See also: jīvaḥ (soul — distinct from spirit), saṃyogaḥ (their conjunction in the hybrid being), navodita-ātmā (nascent spirit, its seed-form), snātakabhāvaḥ (its graduation-state). Translator note: Japanese: 霊 (rei) — not 自我 (jiga). Spanish: espíritu — clearly different from alma (jīva). Chapters: Throughout; especially 1, 2, 3, 11, 14, 29–45 (anthropology), 87.

ātma-bīja आत्म-बीज The seed of spirit. The spirit-seed planted in the Anāhata (anāhata) — the nascent spirit’s earliest form within the hybrid human’s structure. The lotus-bud of Ch 50. See also: navodita-ātmā, anāhata. Chapters: 17, 39, 50.

ātma-janma आत्म-जन्म Birth of spirit. The graduation-moment when soul becomes spirit-being — the butterfly-birth (titlī-janma). Ch 87 v1. See also: snātakabhāvaḥ, titlī-janma. Chapters: 87.

ātma-śiśu आत्म-शिशु Spirit-child. The newly graduated spirit-being entering Sukhāvatī — freshly emerged, beginning immortal life. The “other side” of snātakabhāvaḥ. Chapters: 14 (anticipated), 19 (named in closing verse).

avalokiteśvara अवलोकितेश्वर The Prince. Son of Amitābha and Pāṇḍarajñānī in the Sukhāvatī divine family. The compassionate servant-prince of the Wayist tradition. See also: amitābha, pāṇḍarajñānī, mahāsthāmaprāpta/prajñāpāramitā. Chapters: Divine family references throughout.

āvartīyaḥ आवर्तीयः Spiral progression. Non-linear development across lifetimes — the soul’s growth recurves through similar territory at progressively higher levels of understanding. Prevents the misreading of vikāsaḥ as simple linear progress. See also: vikāsaḥ. Chapters: 21.

avicchinna-sambandhaḥ अविच्छिन्न-सम्बन्धः Unbroken connection. The Wayist relational reality between all beings and between beings and theWAY. Not ekatā (oneness — which implies merger of identity) but genuine connection that preserves distinctness. The Wayist practitioner is deeply interconnected with all existence; they are not merged with it. See also: parasparakatā (mutual relatedness), saṃyogaḥ (conjunction). What it is NOT: ekatā/ekatvaṃ (oneness/unity — PROHIBITED). Translator note: Japanese: 不断のつながり (fudan no tsunagari) — not 一体 (ittai). Spanish: conexión ininterrumpida — not unidad. Chapters: 1 (established), 8, 20, 47 (v12 — the humility-and-connection teaching), 97.

avyāghāta-niyamaḥ अव्याघात-नियमः Law of Non-Obstruction. A- (not) + vyāghāta (collision, blocking). The eighth of the eight Laws — the disposition that makes all the other Laws workable: acting with the flow rather than pushing the river. Glossed as mahāmārga-saṃvādi-anāyāsa-kriyā (effortless action consonant with theWAY) = Daoist wu wei. See also: ahastakṣepaḥ, saṃvādi-kriyā, bala-vihīna-kriyā. Chapters: 28 (full treatment).

bala-vihīna-kriyā बल-विहीन-क्रिया Action without force. Bala (force, compulsion) + vihīna (without). Not weakness — the precise quality of action that carries no compulsion. A skilled teacher, gardener, healer — all act with great effect and no force. See also: ahastakṣepaḥ, avyāghāta-niyamaḥ. Chapters: 28.

bhrānti भ्रान्ति Subjective perceptual error; illusory view. The kind of mistake a person makes when they misread reality at their current developmental level. The two “great illusions” (Ch 97) are bhrānti: seeing oneself as utterly separate (pṛthaktva) or as merged with all (ekatā). What it is NOT: māyā — which in Wayism is the cosmic form-giving Law, not a perceptual error. Bhrānti is what the perceiver does; māyā is what the cosmos does. See also: māyā-niyamaḥ (the Law, distinct from error), pṛthak-sthiti vs pṛthaktva (separation-state vs distinctness). Chapters: 87, 92, 97 (defining chapter), 98.

brahmāṇḍīya-yāṅ-yiṅ ब्राह्माण्डीय-याङ्-यिङ् Cosmic Yang and Yin. The Two — the primordial complementary principles from which theWAY and all existence emerge. Retained as transliteration from Daoist tradition (yin-yāṅg); NOT rendered as puruṣa-prakṛti (Sāṃkhya dualism). See also: yin-yāṅg (transliteration rule), vilāsaḥ (their sensuous cosmic play), trayam/mahāmārgaḥ (what their creative play produces). Chapters: 15 (The Two — full treatment), 16, 58.

cetanā चेतना (PROHIBITED AS CATCH-ALL). Cetanā as an undifferentiated “consciousness” or “awareness” importing New Age/Advaitic framework is permanently prohibited. Replace with domain-specific terms: deha-manaḥ-bodhaḥ (body-mind awareness), jīva-manaḥ-bodhaḥ (soul-mind awareness), ātma-manaḥ-bodhaḥ (spirit-mind awareness), ādhyātmika-bodhaḥ (general spiritual awareness), mahāmārga-racanā-śaktiḥ (theWAY’s structural intelligence, for “consciousness pervading all existence”). Bodha (wakeful knowing, clear awareness) is the standard neutral replacement. Also prohibited: brahmāṇḍīya-cetanā (“cosmic consciousness” — replace with mahāmārga-racanā-śaktiḥ); divya-cetanā (“divine consciousness” — replace with mahāmārga-pravāhaḥ in wave/flow contexts). Chapters where corrections were made: 29, 45, 55, 75, 79, 83, 87 (seven instances), 98.

daiva दैव Divine grace; providential circumstance. One of four fate-terms in Ch 93 (niyati/daiva/karma/ākasmika). What the divine family extends beyond the strict karmic curriculum — not fate, not karma, not chance, but grace. Rendered carefully to avoid both fatalism and dismissal. See also: niyati, karma-niyamaḥ, ākasmika. Chapters: 93 (full treatment of four fate-terms).

daśa-manāṃsi दश-मनांसि The Ten Minds. The ten distinct mind-centres of the hybrid human: three body-minds (Brain-mind, Organ-minds, Microbiome-mind), three soul-minds (Mūlādhāra, Svādhiṣṭhāna, Maṇipūra), and four spirit-minds (Anāhata, Viśuddhi, Ājñā, Sahasrāra). Each is a genuine centre of cognition, perception, and volition with its own character, wisdom, and developmental trajectory. The human being is ten minds in saṃyoga (conjunction), not one undifferentiated mind. See also: individual chakra entries, jīva-manaḥ (soul-minds), ātma-manaḥ (spirit-minds), jaiva-śarīra-manaḥ (body-minds). Chapters: 3, 4, 5 (introduced), 29 (Part III gateway), 35 (overview), 36–45 (individual chapters for each mind).

deha / kāya देह / काय Body. The organic body — the third domain of the hybrid human. Deha (bodily form) is the standard term; kāya (body as instrument) appears in certain contexts. The body is a full participant in the pavitra-saṃyogaḥ (sacred conjunction) — it carries vaṃśa-prajñā (ancestral/genetic wisdom). Not lesser than soul or spirit. See also: miśra-sattvaḥ, pavitra-saṃyogaḥ, vaṃśa-prajñā. Chapters: Throughout; especially 29, 33.

dharma-vaiṣamyam धर्म-वैषम्यम् Dharmic dissonance. The soul-mind thorn felt when one acts against one’s own unique path (svadharma) — arising not from ethical code violation but from inner misalignment with one’s genuine calling. The compass that signals dharmic error. See also: svadharmaḥ, jīva-manas-śalyaḥ. Chapters: 25.

divya-pāṭhaśālā दिव्य-पाठशाला School of divinity. The Earth as the soul’s classroom — designed, purposeful, and temporary. The metaphor is not figurative: Earth is a school; souls are students; karma designs the curriculum; graduation is the goal. Not a place of suffering to escape (Buddhist misreading), not a fallen state (Gnostic misreading), not a testing ground for divine evaluation (theistic misreading). See also: vidyārthī (the soul as student), karma-niyamaḥ (karma as curriculum designer). Chapters: 1, 2, throughout.

divya-tārā / sva-tārā दिव्य-तारा / स्व-तारा The personal Tara; one’s own Tara. A graduated spiritual being from Sukhāvatī assigned to accompany a specific soul throughout its developmental journey. The Tara works alongside karma, guides without controlling, and maintains a vowed relationship (pratijñābaddha) with their assigned soul. A real individual being — not an abstract deity, not a symbol of inner wisdom, not a generic protective spirit. What it is NOT: Generic devī or deva. Not a Tibetan tantric Tara (which is a meditation archetype). The Wayist Tara is a specific graduated soul with an assigned relationship. See also: sukhāvatī (their origin), snātakabhāvaḥ (what they have achieved), dvimārga-saparijñāna-sambandhaḥ (the conscious two-way relationship). Translator note: Japanese: タラー (tarā, transliterated) — not 多羅菩薩 (Tara bosatsu). Spanish: Tara personal or la Tara propia. Chapters: 7 (introduced), 17, 28 (sva-tārā established), 30, 54, 79.

dvija द्विज Twice-born. The Wayist meaning: physically born AND born again through spirit-emergence — the Butterfly Path’s chrysalis transition. Not the Hindu caste meaning (sacred thread ceremony for upper varnas). See also: titlī-janma, snātakabhāvaḥ. Chapters: 11 (Mystic Rebirth).

ekatā / ekatvaṃ एकता / एकत्वम् (PERMANENTLY PROHIBITED). Oneness, unity as identity. These terms import Advaitic non-dualism — the claim that all is one substance, that individual selves are illusory appearances of the one Brahman. The single most important theological distinction from Advaita Vedanta. Wayist souls do not merge with the divine, do not return to an original oneness, and are not fragments of a single Consciousness. Use instead: saṃyogaḥ (conjunction), avicchinna-sambandhaḥ (unbroken connection), parasparakatā (mutual relatedness), samyak-sambandhaḥ (right relationship), samāna-svabhāvena sahabhāgī (for “becomes one with” moments). Chapters where corrected: 20, 23 (prohibited by name in v5), 47 v12, 55, 56, 67, 68, 90, 98, 116.

garva गर्व Arrogance; haughtiness. The negative quality opposite to namratā (humility). The inflated self-estimation that looks down on others or on the three spiritual powers. Never ahaṅkāra — which is the positive individuating function, not its pathological distortion. See also: namratā (its opposite), ahaṅkāra (the individuating function, distinct from garva). Chapters: 46 (v10 — “contemptible despot” verse), 83, 89, 97, 98.

harṣaḥ हर्षः Joy as cultivated soul quality. From hṛṣ — to bristle with delight, to stand on end with joy. One of the two foundational attitudinal orientations the Wayist deliberately cultivates, alongside vismayaḥ (awe). Joy is not merely a mood but a deliberate orientation — medicine (auṣadha) that heals not only the practitioner but the environment around them (Ch 54). Cultivated, not merely experienced. What it is NOT: Ānanda as the Advaitic bliss-principle (sat-cit-ānanda). See ānanda protocol. See also: vismayaḥ (awe — the companion attitude), sukha (happiness/well-being, the broader ground). Translator note: Japanese: 喜び (yorokobi) or 歓喜 (kanki) — not 至福 (shifuku). Spanish: alegría or gozo. Chapters: 8 (established as value), 10, 12, 46 (Three Powers), 54 (full treatment — paired with vismayaḥ); Phase 2 corrections: 57, 90, 93, 95, 96, 99.

jīva-madhya-lokaḥ जीव-मध्य-लोकः The Psychomesion. The intermediate soul-realm between the Material Domain and the Spiritual Energy Domain — the dimension where souls transit between incarnations, encounter soul-entities, and pass through Puruṣṭhāna. Not Sukhāvatī. Only graduated spirits go to Sukhāvatī; souls pass through the Psychomesion between incarnations. See also: puruṣṭhānam (the soul’s waystation within it), sukhāvatī (distinct — in the Spiritual Domain, not here). Chapters: 18 (full treatment), 78, 79.

jīva-santānaḥ जीव-संतानः Soul-stream continuity. The continuity of the soul across incarnations — not a fixed identical substance but a flowing stream (santāna = bamboo, continuous stem through generations) carrying accumulated learning and karma. Preserves identity-continuity without implying an unchanging eternal soul-substance. See also: punar-janma, karma-niyamaḥ. Chapters: 22.

jīvaḥ जीवः The soul. The mortal, individual, developing life-principle of the hybrid human — currently in curriculum, developing across many incarnations. Not eternal in its current form; it has the potential for eternal existence (śāśvata-sambhāvanā) through graduation. The student in the school of divinity. Soul and spirit (ātman) are distinct entities in saṃyoga — not the same thing at different stages. What it is NOT: An eternal divine self awaiting recovery (Advaitic reading). Not identical to ātman. Not already complete or whole (Ch 48 correction). Not the Jain jīva as pure consciousness. See also: ātman (the spirit, distinct), miśra-sattvaḥ (the hybrid being they constitute together), vidyārthī (the soul as student). Translator note: Japanese: 魂 (tamashii) with developmental qualifier. Spanish: alma — distinct from espíritu. Chapters: Throughout; especially 1, 22, 29–35.

karma-niyamaḥ कर्म-नियमः Law of Karma. Karma as curriculum-designer — the cosmic mechanism that reads the soul’s demonstrated needs and assigns the next appropriate classroom. Not a ledger of moral debt. The natural ripening (svābhāvikaḥ paripākaḥ) of thoughts, words, and deeds. All karma is beneficial (sarvaṃ karma kalyāṇakaram, Ch 24 v4) — because all aims at graduation. Karma operates at deed (kriyā), inaction (akriyā), and intention (saṃkalpah) equally. What it is NOT: Divine punishment or reward (daṇḍaḥ/puraskāraḥ). Not fatalistic — each moment offers genuine agency. Not a moral accounting system. “Good karma/bad karma” is not Wayist language — only curriculum assigned to need. See also: vidyārthī (the soul karma designs for), svadharmaḥ (one’s own path karma serves), svābhāvikaḥ paripākaḥ (natural ripening), karma-kṣetrātītatvam (graduating beyond karma’s domain). Translator note: Japanese: カルマの法則 with 学習課程 (gakushū katei, learning curriculum) — not 因果応報 (inga ōhō). Spanish: Ley del Karma como currículo — not justicia cósmica. Chapters: 22 (reincarnation context), 24 (full treatment), 88, 93.

kresṭoṭes क्रेष्टोटेस् Chrestotes. Canonical spelling: kresṭoṭes. From Greek χρηστότης (Koine pronunciation: KRES-to-tes). The distinctively Wayist quality of active loving-kindness that extends beyond personal investment, does not require emotional return, and operates even toward those who do not reciprocate. The compass for discernment (svadharma): what kresṭoṭes requires in this specific moment. What it is NOT: Karuṇā (compassion arising from suffering-recognition), maitrī (loving-friendliness), preman (love), dayā (pity). None covers kresṭoṭes precisely — hence the Greek transliteration is preserved throughout the corpus. Sanskrit explanatory compounds may accompany it in Notes but do not replace it as the primary term. See also: karuṇā (related but distinct), svadharmaḥ (its compass), namratā and sāralyam (its companions among the three powers). Translator note: Japanese: クレストーテス (kuresutōtesu) — transliterated, no Japanese equivalent. Spanish: crestotes per Caminismo convention. Chapters: 5 (kresṭoṭes-sevā — its future vocation), 32, 46 (Three Powers), 49 (full chapter), 82, 101, 111.

layaḥ लयः Rhythm AND gentle dissolution — both meanings held simultaneously. The Law of Cyclic Return’s primary term: rhythm as the cosmic timing of cycles, and laya as the gentle way each phase dissolves into the next (as a wave back into the ocean). Ch 27. See also: āvṛtti-niyamaḥ. Chapters: 27.

līlā-krīḍā लीला-क्रीडा Divine play-sport; the creative play of the Two. The cosmic līlā (sport, play) and krīḍā (play, game) by which the Two (Yang and Yin) bring forth theWAY and all creation. Not arbitrary — purposeful play, the kind that builds something. See also: brahmāṇḍīya-yāṅ-yiṅ, vilāsaḥ, trayam/mahāmārgaḥ. Chapters: 16.

mahāmārgaḥ महामार्गः theWAY. The cosmic ordering principle — the third level of the hierarchy after the Absolute and the One. The fabric of existence’s laws and structure; the inherent design of the school-universe. Not a god, not a creator, not a will — the principle by which all things operate. The practitioner harmonises with it (anurūpībhavati), does not pray to it as a personal deity. See also: tat-nirapekaśam (Absolute, above), agādhyaḥ ekaḥ (One, above), trayam (the Three, same level). Chapters: Throughout; Ch 16 (The Three), Ch 20 (Laws of theWAY).

mahāmārga-racanā-śaktiḥ महामार्ग-रचना-शक्तिः theWAY’s structural intelligence. The designing power woven into the fabric of existence that accounts for the apparent purposiveness of the universe — the patterns in nature, the consistent laws, the manas of every being from microbe to galaxy. The Wayist replacement for “consciousness pervading all existence” (cetanā catch-all prohibited) and for “divine spark in all beings” (divya-sphuliṅga prohibited). See also: cetanā (PROHIBITED catch-all), divya-sphuliṅga (PROHIBITED). Chapters: 44, 45 (established), 49, 75 (Phase 2 correction), 83 (Phase 2 correction).

mahāmārgī / mahāmārgiṇī महामार्गी / महामार्गिणी The Wayist practitioner. Masculine form mahāmārgī, feminine form mahāmārgiṇī. Sometimes shortened to mārgī. Chapters: Throughout.

mahāsthāmaprāpta / prajñāpāramitā महास्थामप्राप्त / प्रज्ञापारमिता The Princess. Daughter of Amitābha and Pāṇḍarajñānī in the Sukhāvatī divine family. Two names used for the same figure. See also: amitābha, pāṇḍarajñānī, avalokiteśvara. Chapters: Divine family references throughout.

māyā-niyamaḥ माया-नियमः Law of Māyā. The cosmic form-giving Law — the shaping principle that gives determinate form to what Yang engenders and Yin animates. Not deception or illusion. The Advaitic māyā hides one Brahman behind apparent multiplicity; the Wayist māyā creates genuine multiplicity as the structured curriculum of souls at different developmental levels. Bhinnāni satyāni — different beings at different levels genuinely inhabit different truths (Ch 23 v4). Scope-bounding protocol: always deploy māyā with its form-giving function named (rcanā-siddhāntaḥ, na kevalaṃ bhramaḥ) — never as a free-standing “illusion” term. What it is NOT: Māyā as cosmic deception (Advaita), as suffering-veil (Buddhist), as enchantment (New Age). Use bhrānti (subjective error) for perceptual mistakes; reserve māyā for the form-giving Law. Translator note: Japanese: 形成の法則 (keisei no hōsoku) — emphatically not 幻 (maboroshi). Spanish: Ley de la Forma — not ilusión. Chapters: 15 (established), 23 (full chapter — Law of Māyā), 87, 92 (scope-bounding protocol exemplified).

miśra-sattvaḥ मिश्र-सत्त्वः Hybrid being. The human being as a genuine hybrid — soul (jīva) + nascent spirit (navodita-ātmā) housed in an organic body (deha). More than a mere animal (the spirit-seed is present), less than a graduated spirit-being (the spirit has not yet emerged). The three domains — body, soul, spirit — are distinct in the hybrid and must never be collapsed. What it is NOT: “Human and divine” implying already-possessed divinity. Not a Gnostic divine spark trapped in matter. The hybrid carries developmental potential, not fragment-of-divinity. See also: jīvaḥ, ātman, deha, saṃyogaḥ (their conjunction), pavitra-saṃyogaḥ. Chapters: 3 (full treatment), 29.

mūṣā मूषा Crucible. The soul-psyche (jīva-mānasa) as the refining vessel of the Butterfly Path — experience is the heat, wisdom is the gold that remains. Not a passive container but an active site of developmental transformation. Chapters: 29.

namratā नम्रता Humility. The supple, yielding strength that perceives one’s accurate place in the order of things. Not self-abasement (ātma-lāghava — its counterfeit) but clear perception of position. Foundation of all spiritual powers; the fertile soil in which wisdom grows. Cosmological chain: practitioners → Sukhāvatī deities → Amitābha-Pāṇḍarajñānī → theWAY — namratā is the structural posture of the entire hierarchy, not merely a personal virtue. See also: ātma-lāghava (self-abasement, what it is NOT), sāralyam (its companion), kresṭoṭes (its practical expression), garva (its opposite). Translator note: Japanese: 謙虚 (kenkyo) — not 卑屈 (hibitsu). Spanish: humildad with active qualifier, or mansedumbre. Chapters: 1, 8 (established), 46 (Three Powers), 47 (full treatment — including cosmological humility chain).

navodita-ātmā नवोदित-आत्मा Nascent spirit. The spirit-seed present in the hybrid human — newly arisen (nava-udita), not yet developed, the butterfly that has not yet emerged from the chrysalis. It is present; it is not yet powerful; it requires the soul’s developmental work to emerge. A seed, not a spark (no “divine fragment” implication). See also: ātman (what it becomes), ādhyātmika-sambhāvanā (its potential), prakaṭate (how it emerges). Chapters: 3, 7 (established), 29 (Phase 2 correction: divya-sphuliṅga → navodita-ātmā).

niyati नियति Fate. The structural framework within which a soul’s incarnation unfolds. One of four fate-terms in Ch 93: niyati (fate/structure), daiva (divine grace), karma (karmic curriculum), ākasmika (chance). Niyati is the broadest frame; karma, grace, and chance specify what happens within it. See also: daiva, karma-niyamaḥ, ākasmika. Chapters: 93.

pāṇḍarajñānī पाण्डरज्ञानी Mother God. Co-governor of Sukhāvatī with Amitābha. A spiritual being of immense wisdom and compassion. Not the Absolute, not theWAY, not a universal deity. The feminine principle within the Sukhāvatī divine family, practising namratā before theWAY (Ch 47). See also: amitābha, sukhāvatī. Chapters: 17, 39, 47.

pāpa पाप Sin. Preserved in full force where the corpus uses it — not softened to “mistake” or “error.” Ch 85, Ch 101. Chapters: 85, 101.

parasparakatā परस्परकता Mutual relatedness; interconnectedness without identity. Paraspara (each-other, mutual) + -katā (the quality of). All beings are inseparably related, mutually conditioned — but they remain distinct. The Wayist alternative to “oneness” (ekatā) for describing interconnection. See also: avicchinna-sambandhaḥ, saṃyogaḥ. Translator note: Spanish: interrelación or interdependencia — not unidad. Chapters: 8, 68 (Phase 2 correction: mūla-ekatvaṃ → mūla-parasparakatā), 97.

parīkṣaka परीक्षक The examiner. The Wayist epistemic posture — testing, questioning, not accepting assertion without examination. Connected to the Thomas Didymus tradition (Douma = Twin, the doubter). The practitioner examines rather than merely believes. See also: ajñeya-vādin, viveka. Chapters: 81 (v9), 86.

pāvanīkaraṇam पावनीकरणम् Sanctification. The transformation process by which the ego’s raw material (kacca-padārtha) is refined and made suited for graduation. Not purification-as-removal; sanctification-as-transformation. What the Butterfly Path accomplishes with the ahaṅkāra: na uccheda, apitu rūpāntaraṇa (not elimination, but transformation — Ch 98). What it is NOT: Nirodha (Yoga-style suppression of mental activity — permanently prohibited). The Wayist path does not suppress the ego; it sanctifies it. Translator note: Japanese: 聖化 (seika) — not 抑制 (yokusei). Spanish: santificación — not purificación. Chapters: 26 (established), 98 (critical — the ego’s sanctification), 116.

pavitra-saṃyogaḥ पवित्र-संयोगः Sacred conjunction. The holy saṃyoga (conjunction) of body, soul, and spirit in the hybrid human. The three domains remain distinct, each contributing what only they can, while working together in sahakāritā (cooperative partnership). See also: saṃyogaḥ, miśra-sattvaḥ. Chapters: 29.

prakaṭate / āvirbhavati प्रकटते / आविर्भवति The spirit emerges; arises into manifestation. The established corpus verbs for the spirit’s developmental emergence — prakaṭate (becomes manifest, emerges into visibility) and āvirbhavati (arises into manifestation). The butterfly does not become the caterpillar transformed; it emerges from the chrysalis. What it is NOT: “Soul becomes spirit” (merger or transformation of one into the other). The soul develops; the spirit emerges. Standing correction: Every “soul becomes spirit,” “evolves into spirit,” “awakens to spirit” must use prakaṭate or āvirbhavati. Chapters: 1, 2 (established), 11, 87.

pramādaḥ प्रमादः Complacency; prosperity-stupor. The spiritual torpor that prosperity and success can induce — one of the failure modes the Law of Cyclic Return addresses. Civilisations as well as souls are susceptible. See also: āvṛtti-niyamaḥ. Chapters: 27.

pratyabhijñā प्रत्यभिज्ञा Recognition; re-cognition. Recognizing across lifetimes — teaching encountered before, soul-mates met again, one’s own accumulated wisdom. Not the Kashmiri Shaivite Pratyabhijñā (recognition of Śiva’s nature — which is prohibited Advaitic reading). The Wayist use is personal and developmental. Chapters: 87, 92, 93.

pravāhaḥ प्रवाहः The flow of theWAY. One of the corpus’s master images — theWAY as a river whose current the practitioner learns to navigate rather than fight. Water flows to its destination without forcing. See also: ahastakṣepaḥ, avyāghāta-niyamaḥ, bala-vihīna-kriyā. Chapters: 84, 94 (full treatment), 103, 107, 110.

pṛthak-sthiti vs pṛthaktva पृथक्-स्थिति / पृथक्त्व Separation-state vs distinctness. Two critical distinctions: pṛthak-sthiti (the illusory state of experiencing oneself as utterly disconnected — one of the two great bhrānti of Ch 97) vs pṛthaktva (genuine distinctness as an individual, which is real and preserved). The Wayist path does not dissolve distinctness; it corrects the illusion of disconnection. See also: bhrānti, avicchinna-sambandhaḥ. Chapters: 97.

punar-janma पुनर्-जन्म Reincarnation. The soul’s cycle of rebirth across multiple lives — the mechanism by which karma delivers the next classroom. Not the Buddhist cycle of suffering (saṃsāra in the dukkha sense). In Wayism the soul eagerly awaits each rebirth — it is the next school term, not a trap. The cycle ends at snātakabhāvaḥ (graduation). See also: karma-niyamaḥ (decides each return), puruṣṭhānam (waystation between incarnations), vidyārthī (the soul’s posture within the cycle). Chapters: 22 (full treatment).

puruṣṭhānam पुरुष्ठानम् Puruṣṭhāna; the soul’s waystation. The temporary rest-realm between incarnations within the Psychomesion (jīva-madhya-lokaḥ) — the soul’s heaven/paradise where it rests, reviews, and prepares for the next incarnation. Not Sukhāvatī. Not permanent: parama-gantavyaṃ na (not the ultimate destination, Ch 19 v2). In the Soul Energy Domain, not the Spiritual Domain. See also: jīva-madhya-lokaḥ (the Psychomesion containing it), sukhāvatī (distinct destination for graduated spirits). Translator note: Japanese: 浄土待機場 — not 極楽浄土 (Sukhāvatī). Spanish: la morada intermedia del alma — not el cielo espiritual. Chapters: 18 (introduced), 19 (full treatment), 22.

riktatā रिक्तता Emptiness; lacking permanent content. Used for “empty/emptiness” in the sense of impermanence — lacking fixed, permanent substance — without Buddhist śūnyatā resonance. The Wayist alternative to śūnya in contexts of impermanence. See also: abhāva, śūnya (PROHIBITED). Chapters: 96, 98, 116 (Phase 2 correction: śūnyaṃ → riktatāṃ).

rūpāntaraṇa रूपान्तरण Transformation. Rūpa (form) + antara (other) — “taking another form.” The genuine change that the Butterfly Path accomplishes — not elimination (uccheda) but a fundamental transformation of what was present. Na uccheda, apitu rūpāntaraṇa (not elimination, but transformation) — Ch 98 v21, Ch 83 v9. See also: pāvanīkaraṇam (sanctification — the process of transformation), titlī-janma (the culmination). Chapters: 38 (rūpāntara-agniḥ, fire of metamorphosis), 83, 98.

sābhimata-a-parijñānam साभिमत-अ-परिज्ञानम् Deliberate unknowing. Not avidyā (ignorance, a failure state) but the intentional epistemic humility before the Absolute — choosing not to claim knowledge of what cannot be known. The Wayist agnostic stance about tattva (ultimate nature of things). See also: ajñeya-vādin, maunam. Chapters: 13.

samāna-svabhāvena sahabhāgī समान-स्वभावेन सहभागी Participant through shared nature. The corpus’s primary protective formula for “becomes one with.” Instrumental phrase (samāna-svabhāvena = through/by same-nature) + sahabhāgī (co-participant, sharer). Preserves the depth of the relationship — profound participation through shared nature — without collapsing to Advaitic identity (aikya, ekī-bhūta, līna). Use at every point where the English says “becomes one with the divine,” “at one with theWAY,” “merging with the divine,” or similar. See also: saṃyogaḥ, avicchinna-sambandhaḥ, ekatā (PROHIBITED). Chapters: 86 (first deployed), 98 (v16 and v20 — critical), 103.

saṃsāra संसार The cycle of incarnation. Used in the corpus but always with immediate Wayist qualification — not the Buddhist saṃsāra (the cycle of suffering-to-be-escaped). The Wayist soul eagerly awaits rebirth: it is the next school term, not a trap. The cycle ends not by escape (mokṣa/nirvāṇa — prohibited) but by graduation (snātakabhāvaḥ). Scope-bounding protocol: saṃsāra must never stand alone in a cosmological sentence without the school-curriculum frame being clear. Chapters: 22.

saṃyogaḥ संयोगः Conjunction; joining. The relationship between distinct entities that preserves their distinctness — soul and spirit in the hybrid being, practitioner and theWAY, beings in community. Saṃyoga says “these are genuinely joined”; ekatā would say “these are actually one.” The Wayist teaching is saṃyoga, never ekatā. See also: avicchinna-sambandhaḥ, pavitra-saṃyogaḥ, ekatā (PROHIBITED). Translator note: Japanese: 結び付き (musubitsuki) — not 一体 (ittai). Spanish: unión relacional — not fusión. Chapters: 3 (established — soul-spirit conjunction), 29 (pavitra-saṃyogaḥ); Phase 2 corrections: 47 v12, 55, 56, 67, 68, 98, 116.

sāralyam सारल्यम् Simplicity. The reduction of life to its essence — sāra-nirharaṇa-kalā (the art of extracting the essence). The fruit of deep wisdom: the more Viśuddhi processes, the simpler the result. The deities of Sukhāvatī practice simplicity alongside the practitioner. theWAY itself is ultimately simple — it laid down the Laws and stepped back. One of the three core spiritual powers. Standing correction: Ch 48 v12 — completeness is theWAY’s; the practitioner participates in theWAY’s simplicity through sāralya but has not independently “arrived.” Souls are developing, not returning to pre-existing wholeness. See also: namratā, kresṭoṭes, sāra-nirharaṇa-kalā. Chapters: 8 (established), 46 (Three Powers), 48 (full treatment).

sattā-tantram सत्ता-तन्त्रम् Fabric of existence. The inherent structure of reality within which the Laws operate — not imposed decrees but discoverable principles woven into existence itself. See also: mahāmārgasya niyamāḥ. Chapters: 20.

snātakabhāvaḥ / titlī-janma स्नातकभावः / तितली-जन्म Graduation-state / Butterfly-birth. Snātakabhāvaḥ: the state of having graduated (snātaka = one who has completed formal study, bathed at the end of studies). Titlī-janma: the butterfly-birth moment of emergence. The Wayist graduation is not a static release but a new beginning — graduated spirit-beings enter Sukhāvatī for an active immortal life of service and continued growth. What it is NOT: Mokṣa (Vedantic static liberation — permanently prohibited), nirvāṇa (Buddhist cessation — permanently prohibited), mukti (generic liberation — prohibited in the graduation-state sense). The goal is graduation to an active beginning, not release into passive bliss. Translator note: Japanese: 卒業 (sotsugyō) — not 解脱 (gedatsu). Spanish: graduación espiritual — not liberación or moksha. Chapters: 19 (snātakabhāvaḥ — established), 22, 24 (karma’s domain ends at graduation), 36 (titlī-janma); throughout the corpus wherever the path’s goal is discussed.

sukhāvatī सुखावती The spirit-heaven. The destination of graduated human souls — one spiritual realm among many. Other spirit-species have their own spirit-heavens. Not universal heaven. Not the Absolute. Not theWAY itself. Not the Pure Land of Amitābha Buddhism (where rebirth is attained by faith alone — the Wayist Sukhāvatī is earned by developmental graduation). Governed by Amitābha and Pāṇḍarajñānī, who are themselves spiritual beings practising humility before theWAY. See also: amitābha, pāṇḍarajñānī, puruṣṭhānam (distinct — not Sukhāvatī), snātakabhāvaḥ (how one arrives there). Translator note: Japanese: 極楽浄土 is usable but must be distinguished from Pure Land doctrine. Spanish: Sukhāvatī (retain) with uno entre muchos cielos espirituales qualifier. Chapters: 17 (full treatment), throughout.

svabhāva-satyatā स्वभाव-सत्यता Authenticity. Being true to one’s own nature — svabhāva (own nature) + satyatā (truthfulness/reality). Related to udbhu-kāntiḥ (authenticity as beauty). The foundation of Wayist self-understanding. See also: udbhu-kāntiḥ, svadharmaḥ. Chapters: 8, 9 (Path of Authenticity).

svadharmaḥ स्वधर्मः One’s own path and purpose. Each soul’s irreducibly unique calling — distinct from caste-duty (varna-dharma, Hindu), doctrinal teaching (Buddhist dhamma), or universal ethical code. The kresṭoṭes compass: what kresṭoṭes requires in each moment for this specific soul. Dharma-vaiṣamyam (dharmic dissonance) is what the soul feels when acting against it. What it is NOT: Caste-duty. Not social obligation. Not doctrinal practice. Each soul’s svadharma is one’s own, not socially assigned. Translator note: Japanese: 自己の道 (jiko no michi) — not 義務 (gimu). Spanish: dharma propio or camino propio — not deber. Chapters: 9 (established), 25 (Law of Dharma — full treatment), 49 (svadharma as kresṭoṭes compass).

tat-nirapekaśam तत्-निरपेक्षम् The Absolute. Tat (that) + nirapekaśa (independent of all, unrelated to anything). The ultimate ground — beyond all description, name, or relationship. The first and highest level of the Wayist cosmological hierarchy. Not a god, not a being, not a mind. Described only apophatically. Beyond the One, beyond theWAY, beyond Sukhāvatī and its divine family. Maunam (sacred silence) is the only appropriate response. What it is NOT: Brahman (Advaitic — carries the ātman = Brahman identification); not the One (agādhyaḥ ekaḥ), which is below it. See also: agādhyaḥ ekaḥ, anirvacanīyam, maunam. Chapters: 13 (full treatment), 14, 15, 16.

titlī-mārgaḥ तितली-मार्गः The Butterfly Path. The Wayist name for the developmental journey from soul to spirit-being. The caterpillar is real, not an illusion. The butterfly is what emerges through the caterpillar’s dissolution and the chrysalis’s transformation — soul and spirit remain distinct throughout. See also: snātakabhāvaḥ/titlī-janma, koṣa-nirgamanam, prakaṭate. Chapters: 2 (full introduction), throughout.

udbhu-kāntiḥ उद्भु-कान्तिः Authenticity as beauty. The radiance that arises when a being is genuinely itself — not performed beauty but the light of authentic existence. Ch 10’s central teaching. See also: svabhāva-satyatā, harṣaḥ. Chapters: 10.

vidyārthī विद्यार्थी Student. The soul as a student in the school of divinity — enrolled in a curriculum designed by a wiser system, not in control of their own exams. Vidyā (knowledge) + arthin (seeker). Students do not design their own examinations; karma alone decides the curriculum. The contrast is sva-pāṭhyakramasya svāmī (master of one’s own curriculum) — which the soul is NOT yet. Standing correction: Souls do not choose their incarnation. The beings who incarnate by choice are already graduated spiritual beings in Sukhāvatī, returning in service — not souls in curriculum. See also: divya-pāṭhaśālā, karma-niyamaḥ. Chapters: 22 (established), 24, 88.

vikāsaḥ विकासः Development; unfolding; blossoming. From vi- + kāś (to shine, to open). The Wayist term for spiritual growth — active, earned, worked toward. The blossoming flower: organic, sequential, requiring conditions and effort, unforced but not passive. The correction for all “evolution,” “awakening,” and “realisation” language. What it is NOT: Prabodha (awakening — implies passive revelation), jāgaraṇa (waking-up — same), sākṣātkāra (Advaitic self-realisation). These are all permanently prohibited alternatives. Chapter 21’s “Law of Evolution” is rendered as vikāsa-niyamaḥ (Law of Development). Translator note: Japanese: 発展 (hatten) — not 覚醒 (kakusei). Spanish: desarrollo — not despertar. Chapters: Throughout; especially 21 (Law of Development — full chapter).

vilāsaḥ विलासः Sensuous play of the Two. The cosmic vilāsa (sport, sensuous delight) in which Yang and Yin engage — their creative play that produces theWAY and all existence. Sacred sensuality at the cosmological level. See also: brahmāṇḍīya-yāṅ-yiṅ, līlā-krīḍā. Chapters: 15, 66.

vismayaḥ विस्मयः Awe; wonder. From vi- + smaya (to smile in wonder) — the smiling-wonder before vastness, beauty, and mystery. One of the two foundational attitudinal orientations the Wayist cultivates, alongside harṣaḥ (joy). Not fearful awe (bhayam) but expansive, open, delighted wonder. Not momentary astonishment (āścaryam) but a sustained orientation. Vismayituṃ tatparaḥ — ever ready to be awed (Ch 47 v8). The simplest experiences deserve vismaya because theWAY is present in them. Compound forms: bhakti-vismayaḥ (devotional awe, within practice), rahasya-vismayaḥ (mystery-wonder, awe before the unknown), sambhāvita-vismayaḥ (potential-wonder, the possibility of awe in any moment). See also: harṣaḥ (joy — the companion cultivated attitude). Translator note: Japanese: 畏敬 (ikei) or 驚嘆 (kyōtan) — not 恐怖 (kyōfu). Spanish: asombro or admiración reverente — not temor. Chapters: 13, 14, 19, 35, 41, 47 (established — “ever ready to be awed”), 54 (paired with harṣaḥ), 57, 61, 64, 68, 73, 94, 100, 101, 114.

viveka विवेक Discernment. Multi-faculty operation of seeing clearly through layers of appearance to what is actually present. More than intellectual analysis: includes the operation of all appropriate minds (spirit-minds especially in Ch 91). Wayist use: practical, engaged, situation-specific — discerning what is trustworthy, what is real, what is required now. Not the Vedantic viveka (discrimination of eternal Self from illusory world as penultimate step to renunciation). The Wayist practitioner does not withdraw from the world of māyā; they navigate it with increasing precision. See also: bhrānti (what viveka corrects), parīkṣaka (the examiner). Chapters: 23 (established), 91 (full chapter — triple-faculty discernment).

yin-yāṅg यिन्-याङ्ग Yang and Yin (Cosmic Two). Transliterated — not rendered as puruṣa-prakṛti (Sāṃkhya dualism) or any Sanskrit equivalent. The Daoist origin and framing is honoured; the triguṇa (three qualities) system is structurally different and must not be imported. See brahmāṇḍīya-yāṅ-yiṅ for the full cosmological form. See also: brahmāṇḍīya-yāṅ-yiṅ, vilāsaḥ. Chapters: 15, 16, 58, throughout.

Cross-Traditional Loanwords

āchāryo yāṅg / āchāryā yin आचार्यो याङ् / आचार्या यिन् Master Yang / Master Yin. The dialogue teachers appearing throughout the corpus. Fixed forms: ācāryo yāṅg (masculine) / ācāryā yin (feminine). Dialogue conventions: lines in italics, single daṇḍa (।) at line-ends, no verse numbers within the dialogue, warmth and occasional wit preserved. Chapters: 15, 16, 23, 75, 91, 92, 95, 99, and others.

īsauḥ ईसौस् Jesus. Transliteration of Greek Ἰησοῦς (Koine Greek form) — not the English “Jesus.” Preserves the Greek-language frame of the gospel traditions from which this teaching strand draws. The corpus draws on the historical mahāmārga teaching tradition across Sanskrit, Greek, Farsi, Daoist, and Gnostic streams. Chapters: 79, 92, 99, 116.

kresṭoṭes — see main entry above.

logos लोगोस् Logos. The Greek ordering Word/Principle — preserved as transliteration whenever invoked. The Wayist mahāmārgaḥ and the Greek logos are cognate concepts. Chapters: Cross-traditional passages.

nūs नूस् Nous. The Greek ordering intelligence of the cosmos. Ch 92 v10 — etymological connection: jñāna (Sanskrit knowing) / nous (Greek knowing) / know (English) — same root, different cultural streams. Chapters: 92.

sophiyā सोफिया Sophia. Divine wisdom as feminine principle — paired with prajñā (Sanskrit wisdom) in Ch 92 to bridge the Greek and Sanskrit streams. Transliterated. Chapters: 92.

English Cross-Reference List

All significant English terms, pointing to their Sanskrit equivalents.

All works © elCamino de Caminismo A.C., Mexico Compiled May 2026 as Phase 3 of the Sanskrit corpus consistency project. Contact: caminismo.org

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