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The soul is immortal. The body is born and dies. The word «spirit» has different meanings. In order to understand the different meanings of various religious words, it is necessary to use a constructive image. To do this, take the scheme as a tool. A diagram is just a tool, scissors. We need scissors to cut off some meanings found in spiritual literature from others. Words in spiritual sources often mean many things. Often in different spiritual sources there are the same words, but the meanings behind them are different. Or, on the contrary, the words we meet seem to be different, but the meanings behind them are the same. So, on these diagrams we will lay out different meanings as on a shelf. Different meanings – on different shelves. And different words denoting the same meanings – on one shelf.

Within the framework of this book, the concept of «Universe» covers and structurally describes both the material and mental components of «absolutely everything». In the three-dimensional diagrams of the universe structure used in this part, the vertical axis can be interpreted as the «Axis of Merit», and the axis going deeper, towards nirvana, can be interpreted as the «Axis of Tranquility».

Unified religious structure

Physical world is the world in which we live. Physical dimension. Body measurement. The material universe. The world of phenomena. Visible reality. In Buddhism: Kamaloka (Desire Realm). The world of phenomena in neo-paganism is called «yavi».

Astral world is the world in which we find ourselves in a dream. Astral dimension. Soul dimension. In Buddhism: Rupaloka (Form Realm). The Astral is divided into Lower and Upper. The lower astral in neo-paganism is called «navi». The upper astral is also called «pravi» (the right). The Lower Astral overlaps the world of phenomena. The Upper Astral has no direct projection with the world of phenomena. The Astral controls Reality by the mechanism of image projection. A phenomenon or object, before appearing in our physical world, first appears in the Astral as an image. A person who has a spiritual level that allows him to be freely reborn in the next life in the upper astral plane or higher is called a «saint».

Causal world is the world that governs the Astral world and the Physical world. The Causal dimension. Spiritual Dimension. In Buddhism: Arupaloka (Formless Realm). The Causal is divided into Upper, Middle and Lower. The Lower Causal overlaps the Lower Astral and the Physical world. The Middle Causal overlaps the Upper Astral. The Upper Causal with the Astral has no direct projection. The Causal controls the Astral by the mechanism of idea projection. That is, the Astral image, before manifesting in the Astral, first appears in the Causal as an idea. The Casual world is the world of causes.

World of Nirvana is the world of the highest Absolute. Nirvana translates as lack of excitement. It is a state of liberation, of absolute peace. In the sutras, nirvana is referred to as the destruction of worldly desires. Nirvana is opposed to samsara, that is, Reality, Astral and Causal are samsara, and nirvana is not samsara. There are minor nirvana, nirvana with remainder, parinirvana, bodhinirvana and mahanirvana.

Minor Nirvana. Just nirvana. Single nirvana. A person who has reached nirvana comes to this achievement of nirvana (the first achievement of liberation) in a single way. Such a person is called «arhat» or «single-minded awakened». Minor nirvana can be conditionally divided into causal nirvana, astral nirvana and nirvana of the world of phenomena, in accordance with what spiritual level the «liberated» person has, and, accordingly, the experience of which world in a horizontal projection he stops (discards).

Nirvana with remainder. By «residue» in this term is meant «life», which the arhat has not yet discarded.

The structure of Nirvana

Parinirvana is the highest level of nirvana, «nirvana without remainder», and the independent existence of the True Ego; «pari» translates as «finally». Parinirvana does not relate to any of the worlds; therefore, it is impossible to be in a state of parinirvana and live at the same time. If an arhat immediately after reaching nirvana discards life, then he will fall into parinirvana. «Parinirvana» and «nirvana with a remainder» are antonyms.

World of bodhinirvana. The arhat, after reaching nirvana, does not stop at this, but expands his achievement, leading other personalities to achieve nirvana, and thus overcoming the bonds of other worlds, other delusions that he did not have before. Such a person is called a «bodhisattva». «Bodhi» is translated as «awakening, enlightenment», and «sattva» is translated as «being», a being striving for awakening. The Bodhisattva makes a shuttle movement: nirvana – samsara – again nirvana – again samsara – nirvana – and so on. Repeating the path of liberation doubles the experience of that person. Then triples. Then quadruples. And so on. In this way the individual has a wider and wider experience of liberation than just one-man nirvana. This state of expanding the experience of nirvana is called «bodhinirvana». In the world of bodhinirvana, in relation to the world of nirvana, one can single out the upper level: bodhiparinirvana, where a bodhisattva can go after death; and bottom. The lower bodhinirvana can also be conditionally divided into three levels, depending on which world experience is being destroyed: causal bodhinirvana, astral bodhinirvana, and bodhinirvana of the phenomenal world.

World of mahanirvana. When a bodhisattva gains the experience of liberation in general from all delusions, which can be in the world of phenomena, and in the astral, and in the causal, he finds himself in a state that he has nothing more to achieve, he has overcome all the experience that is possible. This state is called «buddha» and this state corresponds to mahanirvana. «Maha» is translated as «great». Since mahanirvana corresponds to liberation from all worlds in general, it is divided into only two levels: mahanirvana and mahaparinirvana. Mahaparinirvana stands for the great final destruction of worldly desires. Buddha Shakyamuni left for mahaparinirvana after his death. There is often a discussion in the sources on the question: "can a Buddha-personality return from mahaparinirvana as the same person?" – Yes. Because the buddha personality is free, it is free to choose whether to return from mahaparinirvana or never to return.

Levels of consciousness

A person consists of several bodies. Physical body, Astral body, Causal body and True Ego (True Self).

Physical body is an ordinary human body. The physical body has a consciousness.

Astral body can be described as something similar to the reflection of the body in a mirror. That is, it is not a body, but just a reflection. That is, it is, and at the same time it is not. To see the astral body, you need to have astral vision. The physical body is so arranged that when a person uses physical eyes, he himself, by virtue of a certain mechanism of communication between the astral body and the physical body, suppresses astral vision in himself. However, the ability to see with astral vision is not something unattainable. This ability develops in meditation. The astral body has its own consciousness. This consciousness of the astral body is correlated with what in science is called the subconscious (unconscious). The astral body, separated from the physical body, is also called the ghost body. There are beings who have only an astral body, but no physical body. Such creatures are simply called ghosts. When it is said about a person that a demon has moved into him, it means that a being of the lower astral (ghost), who does not have his own physical body, has superimposed on the astral body of a person or has taken (replaced) the place of his astral body.

Causal body may outwardly look like a ball consisting of plasma, similar to a ball lightning, or, to put it even more precisely: just a ball of light, just light as a ball. The causal body also has its own consciousness. This causal consciousness is correlated with what in science is called superconsciousness (deep unconscious, preconsciousness). You can see causal consciousness like this. If you recall a case when you forgot something so well, for example, the name of an old acquaintance, that there is absolutely nothing in your head. You're trying to remember. You make a mental effort. And suddenly a far, far spark flashes in my head. "I know!" You have not yet remembered what exactly, but you already know that it is in memory, and you know that this information will soon come from the depths of memory. So this spark is the causal consciousness. What is called in psychology the "collective unconscious" is the entire lower causal world as a whole.

In the world of Nirvana (in all the worlds of nirvana), the body and consciousness are one. The body-consciousness in the world of Nirvana is called the True Ego.

The causal body, coupled with the True Ego, is also called the spirit of a person. The astral body, coupled with the spirit, is also called the soul of a person. The essence of a person is his soul. The essence of the soul is its spirit. And the essence of the spirit is the True Ego.

The words spirit and soul are often used as synonyms. In addition, the word spirit is also often called the mystical ascending energy: kundalini, the holy spirit. Sometimes the word spirit refers to any vital, mental or mystical energy in general.

Matter of the Universe

What is called matter in philosophy and the three gunas are essentially the same thing.

World of phenomena. What is meant by matter in science (physics) is the matter of the world of phenomena, guna rajas.

Astral world. Like the matter of the physical world, we can also talk about the matter of the astral world. Astral matter in Hinduism is sometimes called drachma, drachma vibrations, vibrations of drachma, guna tamas.

Causal world. Like the matter of the physical world, we can talk about the matter of the causal. Causal matter is mystical light, guna sattva. Causal stores information about everything. Information in the causal exists in the form of mystical light.

World of Nirvana. According to the concept, Nirvana is inseparable, therefore it is not accepted to single out any components of it. It is customary to study Nirvana from the point of view of unknowability, universality, indivisibility, constancy, eternity, absoluteness. In the world of Nirvana, they place Absolute. There is also a clarification that the Absolute and the world of Nirvana are identical.

According to the law of conservation of matter and energy, neither energy nor matter can flow from one dimension to another. Causal, astral and reality interact with each other by the mechanism of identification.

Parallel universes (double universes, parallel realities, double realities) do not exist. The past cannot be changed.

Typical division of the worlds

God – by this word we will call an intelligent being living in heaven. There are different levels of heaven. If you list the heavens in order from top to bottom, you get something like this.

⦿ Absolute. The original highest authority. Brahman, Adi-Buddha, Atman. The absolute is indifferent to samsara. The true Ego of man is originally a part of the Absolute.

⦿ Heaven of the upper causal world:

● gods who have transcended knowledge (fourth dhyana)

● gods who have transcended existence (third dhyana)

● gods who have transcended space (second dhyana)

● gods of boundless space (first dhyana)

⦿ Heavens of the upper astral world:

● Clear heavens, formed by steadfastness (shanti), here dwells Trimurti (Brahma-Vishnu-Shiva), aka Ishvara, aka the Almighty from the "Revelation of John the Theologian";

● Heaven of Beauty, formed by praising (prashansa), here dwells Vishnu (early Hindu);

● Heaven of Light, formed by compassion (karuna), when a person is reborn, this world appears bright silver;

● Holy heavens are formed by Holy love (maitri), archangels live here, during rebirth this world seems bright golden. The Creator rules the holy heavens. The Creator, God the Father from the New Testament, Yahweh, Brahma (early Hindu), Ahura Mazda are one and the same. The early Hindu Brahma does not always see the gods above him, just as people, for example, are not able to see any gods at all. Because of this ignorance, Brahma and his entourage have the illusion that Brahma is the highest god in the entire universe. This misconception influenced the fact that the followers of the Abrahamic religions (with little clarity for themselves) endowed Brahma with the properties of the Absolute and worship him as the Absolute. The same, in principle, can be said about Allah in Islam. The idea of monotheism that one should worship the highest god alone is, of course, correct and progressive. However, the consequence of this idea of monotheism, that there are no other gods besides the highest god, is a mistake, a sad delusion.

⦿ Physical world

● Heavens of the Physical world (earthly heaven, material heaven, "earthly atmosphere") is formed by contentment. Angels, guardians, fairies, devas, elves live here. In the earthly heavens, most of the gods consider the satisfaction of desires to be the meaning of life. The world is connected with the ajna chakra. The tamas energy prevails here. When a person is reborn, this world appears white, slightly tinted with various shades. In the sutras, the material heavens are often divided into six levels. The first heaven (first level) is the highest. Vashavartin is located above all in the first material heavens (Zeus, Ra, the Only Ruler or the Only God from the Old Testament can be equated with him), he lives the longest, the most powerful and happy and joyful and enthusiastic compared to all other devas. By worshipping Vashavartin and making donations to him, the other devas accumulate merit in this way. In the second heaven, Sunirmita is the ruler. The second heaven is the world of devas enjoying their magical creations, they can create anything for their own pleasure. The third heaven is the heaven of Tushita. These heavens are distinguished by a deep knowledge of the law of Truth. The fourth heaven is the heaven of Metempsychosis or the heaven of the god Yama. Some religions mistakenly raise the Pit too high, and some also equate it with the Devil. The word "pit" – although it means death, but the face is completely different. The god Yama (Emma, Ymir, Suyama, Varuna) is a judge who ensures that the new birth of souls takes place in accordance with their accumulated karma. The fifth heaven is the heaven of the Thirty-Three Gods. The ruler of this world is Indra (Shakra, Sakka). For his great ability to rule the world, he is also called a Capable God. The sixth heaven is the heaven of the Four Rulers. The four Rulers correspond to the four cardinal directions. The sixth heaven (sixth level) is the lowest material heaven.

● Asuras; superhumans, demigods, demons. The world is formed by pride. In the world of Asuras, pride is revered as a virtue. The world is connected with the Vishudda chakra. Rajas energy prevails here. When a person is reborn, this world appears red. In European culture, little is known about the levels of asuras and pretas, therefore, often, when describing various spiritual experiences, they are all en masse placed in one common world, the world of hell. Although this is a significant mistake. Asuras come to hell just as a service, but this does not mean that they belong to that level of hell. For comparison, we can give the following illustration: people come to the forest, which in fact is the animal world, but does not belong to the animal world. For comparison, we can give the following illustration: jailers in the world of people are the most ordinary capable citizens, despite the fact that they are physically in prison, in contrast to the prisoners deprived of free movement of this prison. So here are some asuras and some material gods, including the god Yama, including Mara, they visit hell as jailers, but not because they are tied to hell, but because they do their socially important work there: they wash the karma of souls that have fallen into this hell. A variety of aliens that often appear on our flying saucers are also Asuras. The supreme ruler of the asura world is the Devil. Devil, Mara, King Mar, Prince of Darkness – it's all the same. The devil is not the supreme ruler of the material world (Vashavartin), as is erroneously believed in some religions. Also, the Devil is not, as it is supposed to be in the vast majority of sources, a deva from either the higher or the lower material heavens. Such a delusion is mostly due to the fact that Mara, appearing in various visions to people, prefers to overestimate her real level, prefers to pretend to be the ruler of absolutely the whole world (he is not really the ruler of the world at least a little – this is a deliberate lie, deceit, bluff). To throw dust in the eyes, to pretend to be higher gods, Mara and his servants are driven by irrepressible pride, vanity. Mara is the greatest liar in the entire universe. It is no coincidence that he is also called Satan. Satan means a slanderer of the Truth. The one who says about the Truth, that it is not the Truth. And about not the Truth he says that it is the Truth. Also, Mara can quite easily pretend to be both the Almighty and the Absolute. It is also worth noting that the evil devil who revels in the suffering of souls is a character invented by the people and has nothing to do with reality. In fact, Mara only cares that, as soon as possible, the souls can wash off their bad karma. Usually, when a person dies, it is Mara who comes to him as the first guest, frightens him and invites the person to become the ruler of the world. That's a lie, he can't do it. Therefore, by the time of death, a person should memorize the phrase: “would you go”.

● People; the world is formed by love attachment. Love attachment in the world of people is revered as a virtue. The world is connected with the anahata chakra. Sattva energy prevails here. When a person is reborn, this world appears blue.

● Prety; hungry spirits. The world is formed by greed. In the world of prets, self-interest is revered as a virtue. The world is connected with the manipura chakra. Sattva energy prevails here. When a person is reborn, this world appears yellow like sand. Describing the world of pretas, European authors often call this world hell. What is the difference between the world of prets and the world of hell? Hell is pain: either from cold, or from hot, or from cuts, or from blows, or something else, but in any case it is physical pain. There is no such severe pain in the world of prets. The world of prets is also called the world of hungry spirits. It would be more correct to call this world a world of global dissatisfaction. If hell is a terrible world, then the world of prets is just a gloomy world. The world of prets is very similar to the world of homeless people in the trash. It is often found in the sources that the world of prets is placed below the level of the animal world. This is a mistake. It is connected, as already indicated a little earlier, with an incorrect interpretation, a confusion of geographical mutual location and spiritual level mutual location. In the scheme proposed here, the worlds are located not according to the geographical principle, but according to the principle of "what is higher, what is lower" on the spiritual level. And, therefore, prets are put above animals here. Insofar as prets, unlike animals, have primitive speech, have primitive consciousness, primitive reason. Moreover, according to the descriptions of this world, it can be understood that the Pretas even have public works. In one of the descriptions of this world, it was said that the guards forced the population to work. There was a road with a special surface. So this road was first built by several groups of prets, and then this road was dismantled. And this, at first glance, strangeness, was very "wisely" justified. Such a circular simultaneous construction and destruction of the road solved the problem of employment of the population. Despite the lower spiritual level than humans, illusionism technologies are developed in the world of prets, including those based on hypnosis and magic.

● Animals; the world is formed by ignorance. In the animal world, there is a law of struggle for survival. The world is connected with the svadistana chakra. The tamas energy prevails here. When a person is reborn, this world appears green. Some spiritual and philosophical schools recognize the animal world as a model of harmony, the highest perfection of a great creation. With a closer look at the structure of this world, such a view does not stand up to criticism. The main dissonance of this world, for example, is that the souls of those animals that are killed for food are forced to suffer.

● Hell; the world is formed by hatred. The world is connected with the muladara chakra. Rajas energy prevails here. When a person is reborn, this world appears black. In hell, they fear the destruction of hell the most and hate death the most. In the last fear, an amazing similarity of all beings of the world of phenomena is revealed.

The structure of the middle causal is similar to the structure of the upper astral. The structure of the lower causal and lower astral is similar to the structure of the physical world.

Anthropomorphism

Homo created himself in his own image and likeness

The population of reality and the astral is overwhelmingly anthropomorphic.

This means that the beings of many worlds where form is possible are close in their structure to the human form. This is a universal form.

It turns out that the human form is used not only by beings similar to humans: gods, asuras, prets, creatures of hell – but even by those who, at first glance, do not look like a human at all. For example: dragons, animals, insects, fish, birds.

All beings have an image of their body in their consciousness. That is, any being, seeing the world, sees himself in this world. So this vision of oneself is anthropomorphic for all beings. That is, it seems to any creature that he is a human being.

A dog, for example, running on four legs, seems to be a human being. Just for speed, it is now, because of a slightly incomprehensible state of the body, it is more convenient for her to run on four legs. It's just faster at the moment. But when she is not in a hurry, she can stand on her hind legs completely freely, and stand and move like an ordinary person. She perceives the rest of the people as ordinary, equal people, as her friends, too. The rest of the dogs she perceives as dogs.

A dolphin, for example, swimming in water, also perceives himself as a person who is in the water only because he knows how to swim well, and he just likes this swimming. He perceives the rest of the surrounding dolphins as dolphins, just to whom he, supposedly a swimming person, has a good friendly attitude. He helps them whenever possible, because he knows how. He perceives people as his good friends. During a storm, he does not go ashore because he is afraid of the surf at the shore. A high wave near the shore can hit something, and there is a danger of drowning. Therefore, it is safer to wait out the storm at depth.

A fly, for example, taking off over a kitchen table, also perceives itself as a person. She thinks she has become very cool, and has learned to fly like an angel, if she only mentally wants to. To take off, the fly sends a small amount of mental power to the magical invisible cloak that develops behind her back. And this cloak lifts her up and carries her to where she needs to go. She perceives a person as a good friend. And sometimes, in a fit of tenderness, a fly approaches the face of a pleasant person and kisses him on the cheek.

The inner image of oneself as a person leads to the fact that in the course of Darwinian evolution, many animals acquire signs inherent only in humans, earlier than they need it from the point of view of lifestyle. For example, the hind and forelimbs are fins in fish and the five-fingered structure of the fin bones in fish.

Why did God create the devil? Why does God allow evil to exist?

● If something is stated on behalf of religion about otherworldly things, it does not mean that it really is.

● If something in religion is right, you can agree with something. – For example, that God exists. – This does not mean that everything else that this religion says is also correct.

● The Creator is not an Omnipotent God. And Almighty God is not the Creator. These are different gods.

● The omnipresent, omnipotent God is the Absolute – he did not create anything. He is generally indifferent to everything. He doesn't care what happens in the world, and how anyone lives in this world.

● The God who created the world is the Creator. The Creator is not absolute. This is just an ordinary soul, like all the souls of people. And therefore he, as well as any other intelligent soul, can make mistakes.

● No one created people, people's souls.

● People, their souls, like all other souls, are free. Souls decide for themselves who they should be and what they should be: angels or devils, good or evil.

● No one created the devil and his soul. As well as the souls of people. No one created other gods. No one created evil dragons. No one created good wizards. They all created themselves.

● The physical body, in particular the physical body of a person – yes, has a creative origin. The main creator in this case is the person himself. To be more precise– the main mental creator of the physical human body is the collective mind of people. Women work more on men's bodies, and men work more on women's bodies.

● The soul that enters the body and temporarily lives in the body exists forever. We can conditionally talk about only one variant of the creation of the soul: when the soul creates itself, and when the soul destroys itself (the emergence of the soul). There are no other options for the appearance of souls and there cannot be.

● When God supposedly breathes a soul into a body, in fact, he only invites an already existing soul to fill this body, and it seems to everyone from the outside that a supposedly new soul has appeared in this way.

● At the birth of a child, the same thing happens. At birth, a new soul is not born. Only a body is born. And the soul just chooses the body and fills it if it likes it in this body.

● There is really no evil in the world. The world is neutral in its essence. Evil and good appear in a person's mind when a person evaluates what is happening. If a person likes something, then he considers it good. And if a person does not like something, then he considers it evil.

● Evil and good encountered by the soul is subject to the law of karma. If you do good, good comes back. If you do evil, evil returns. Therefore, all claims to the creators should be returned to any soul, personally to himself.

● The devil is inside us. In every person there is both the absolute and the pernicious. It is important to understand what is harmful and what is spiritually uplifting. Usually, the devil is simply understood as everything bad that occurs in our life, everything that we do not like. However, this is a misunderstanding. The devil inside us is worldly desires.

● The essence of the spiritual Absolute Primordial truth is not in the existence of One God, Supreme God, Absolute God, Jehovah, Allah, Almighty, Shiva, Vishnu, Brahma, Trimurti, Ishvara and others, and not in the existence of the other world, and not even in the structure (universal interconnectedness, structure) of the universe, but in the eradication of worldly desires.

● The essence of the philosophical Absolute Primordial Truth lies in its absence.

● Samsara was created not by the Absolute, but by the True Egos that fell out of the Absolute state.

The emergence of the soul

● Absolute state. Initially, all True Egos were merged with the Absolute, and were in this absolute state. The Absolute state means that the True Ego could create whatever it wanted, create whatever body it wanted, experience whatever state it wanted. However, the absolute state did not mean that the True Ego was absolutely perfect in terms of maturity and in terms of wisdom.

● Movement. At the moment when the True Ego actually did what it could do by virtue of its absolute state, by virtue of its absolute freedom, when it realized its free state, it automatically became a True Ego with movement. This is the movement took place in the three primordial spaces (three gunas). Having made a free movement, the True Ego returned to its original absolute state.

● Three gunas. The three primordial dimensions and the three gunas are essentially the same thing. What is called matter in philosophy and the three gunas are essentially the same thing. Without the influence of the True Ego, all the primordial spaces were in a state of silent transparent equilibrium. The space in which it was easy to move is called causal. The space in which it was average to move is called astral. The space in which it was difficult to move is called explicit. Explicit space is arranged in such a way that it is possible for the physical space-and-time to arise in it by the will of the True Ego. The three Gunas are sattva, tamas and rajas. Causal is conditioned by sattva. The astral is conditioned by tamas. Reality is conditioned by rajas. The three primordial spaces and the three gunas are essentially the same thing. The three primordial spaces and the Absolute are parallel to each other and exist forever.

● Anti-mystical power. The true Ego made movements in order to verify, confirm, prove to itself it's absolutely free state. Such doubt in its absoluteness is a delusion and, therefore, is the first step on the path of further fall.

● Formed experience. Due to the anti-mystical power, the True Ego tried even more to make sure that the original state was the best, the most suitable for it. For the sake of this, in order to compare one with the other, the True Ego stopped throwing away the experience of its free movement immediately after its cessation, as it has done up to this moment. And the True Ego began to accumulate the experience of the movements that it performed.

● Motivation. Comparing different experiences in order to understand what suits him and what does not suit him, the True Ego created criteria for evaluating experience. The evaluation criterion is "habit". That is, what in the past formed experience led to the initial happy, joyful, free state, became the criterion for evaluating the new experience.

● Spirit Elements. For the sake of adequacy between experience and space, the True Ego formed a causal body: an external causal object identical to the True Ego, and merged, identified with this external object. The True Ego began to think like this: "This is not an external object, but this I myself am." This moment can be seen as the emergence of the spirit. Spirit can also be seen as the sum total of the True Ego, anti-mystical power, formed experience and motivation. Spirit as a causal body looks like a clot of light.

● Elements of the soul. In order to understand deeper, to see more clearly, to distinguish more clearly, to hold more firmly what was seen and understood, the True Ego formed the astral body (according to some sources: “subtle body” or “etheric body”, or one of the private variants of “form” or “form-appearance”): an external astral object identical to the True Ego – and merged, identified with this external object. The True Ego began to think like this: "This is not an external object, but this I myself am." This moment can be seen as the emergence of the soul. The soul as an astral body looks like a blurry only reflection in a mirror without a physical body.

● Elements of sensations. For cognition of everything else that is object-external, the soul formed the primary, elementary organs of sensation: the ability to see, hear, touch, smell, taste, feel movement.

● Consciousness. For a better understanding of what the sense organs perceive, for the synthesis of various sensations into a single whole, the soul has mastered the ability to build images and think in these images.

● Touch. Contact of sense organs with external objects. The external objects were created by this same soul, as well as by other souls. Three gunas are used as a building material for the formation of external objects.

● Sensation. As a result of the contact of the sense organs with external objects, the soul receives sensations. Feelings can be divided into strong and weak, as well as pleasant and unpleasant.

● Perception. The summation of individual sensations into a single image.

● Feeling. Evaluation of the image received during perception. As a criterion for evaluating the image, what was formed at the stage of motivation is used. Thus, when the details of the past and the new experience coincide, the illusion of approaching the original absolute state of the True Ego is created, and then the new experience, and new sensations, and new images are also evaluated as pleasant.

● Thirst. Getting a pleasant experience cannot but lead to a strong desire to repeat the experience, to passion.

● Capture («clinging»). Strong attachment both to the objects of pleasant feelings, and to those of one's own internal factors that are associated with these objects. For example, being captured by memories of a loved one.

● Assignment. Retention of objects of thirst, objects of pleasant feelings and thoughts around oneself.

● Making of Existence. Creation of the physical body.

● Consumption. Retention of objects of thirst, objects of pleasant feelings and thoughts around oneself.

● Internaling («becoming», «existence»). An external object (an object of capture) crosses the external-internal boundary and becomes a part of the physical body, forming an internal metabolism, becoming a part of the metabolism. And thus forming an internal need for an external, like itself. So, for example, internal alcohol, which is present in the blood, creates a need for even more external alcohol. Here "existence" should be understood as "the existence of a living being", "the existence of a living organism". And the “existence of a living organism” should by no means be understood as something “internally without process”. “The existence of a living organism” is a process, a process of internal metabolism, that is, a process of assimilation and dissimilation, that is, a process of constant internalization and externalization.

● Birth. If the internalization is not stopped, then the further development of the process leads the soul to the formation of more and more coarse, more inert bodies. And, ultimately, the soul finds itself in a human body in this world of phenomena. At the moment of birth, the soul forgets what happened to it before, and because of this, the soul has an erroneous view of bodily existence: «this body is Me». Understanding this stage as a one-time event is erroneous. This stage should be understood as the fact that the soul has come to a state of constant birth and death, to a state of constant rebirth, to the experience of an already infinite number of births.

● Suffering. If a person is born, he will inevitably die. If the soul, through its will and right thinking, stops any element of this chain, then the process of forming the conditions for emergence stops. The assertion that the process of formation of the conditions for emergence exists permanently and immanently is correct. The assertion that the last link in the process of formation of the conditions of occurrence leads back to the first link is a delusion, a mistake, a confusion. In fact, the last link of emergence leads to the first link of liberation: faith.

Law of karma

The word karma is translated as action.

If you cause someone suffering with your deed, then you are destined to experience this suffering too. If you bring joy to someone with your deed, then you are destined to experience this joy too. Neutral actions are reflected by neutral consequences.

Merit is the accumulation of karma of good deeds towards souls who are superior to you in some way. Merits before the highest God or before the Absolute have the greatest value. When a person engages in spiritual practice, he accumulates the highest merit.

Law of projection

Every thought has power. Any image appears in reality.

A weak single image manifests itself in the form of imperceptible consequences.

A strong image appears as a tangible reality.

A special case of the manifestation of a strong image is the case when a person decided to create something and then brought this idea to life. This is usually called creation.

The images of the gods are always very strong. Therefore, their images are life-giving.

A strong multiple collective image appears as a real inevitable event.

A very strong thought can give rise to life.

Meditation of becoming is just one of the ways to make your thought strong and multiple.

Achievement levels

● Hatha yoga – cleansing the right, left and central channels. Kundalini awakening.

● Raja Yoga – the ability to transcend the grip of the three gunas, in particular, the energy of tamas.

● Kundalini yoga is the ability to steadily enter samadhi. Holiness.

● Arhat – entering the state of nirvana. Solitary awakening. A soul worthy of sacrifice. Mahamudra yoga.

● Bodhisattva is the savior. Mahayana yoga.

● Bodhisattva in the astral is a savior in the astral. Astral Mahayana Yoga.

● The Bodhisattva in the causal is the savior in the causal. Causal Mahayana Yoga.

● Buddha is the attainment of mahanirvana. Awakening to Truth.

● The winner in Truth is the attainment of mahanirvana on one's own, without teachers.

● The departure of the Winner in Truth to mahaparinirvana is the attainment of the Absolute. Adi-Buddha.

Awakened bodies – Buddha bodies

Yogis, in the course of conducting meditative practice and mastering deeper and deeper boundaries in it, awaken the sleepers inside the body. The awakening of another body and the controlled exit in another body is also called the formation of this other body.

● The Physical body is connected with the muladara chakra. Operates in the world of phenomena. In order to leave the physical body in another body, the yogi must bring the physical body into an altered state. For example, to relax extremely or enter a half-asleep state (meditative state), or fall asleep, or enter a state of artificial suspended animation (samadhi).

● The Ghost's body is connected with the svadistana chakra. It operates in the lower astral.

● The Phenomenal body (nirmanakaya) is connected with the manipura chakra. It operates in the lower causal. It can manifest itself in the world of phenomena as a ghost, separated from the real physical body.

● The Dharma body (dharmakaya) is connected with the anahata chakra. It operates in the upper astral.

● The Essential body (svabavikakaya) is connected with the Vishudda chakra. It acts in the middle causal.

● The Reward body (sambhogakaya) is connected with the ajna chakra. It operates in the upper causal.

● The body of the Diamond (vajrakaya) is connected with the sahasrara chakra. The true ego. He is in a state of nirvana.

● The six yogas of Naropa practice after reaching the arhat level. In the course of these six yogas, yogis pass successively from the bottom up the mentioned chakras and at the same time work with the awakened bodies corresponding to these chakras. The six yogas of Naropa are in order: tumo yoga, bardo yoga, dream yoga, illusory body yoga, light yoga, consciousness transference yoga.

Four yanas

Yana. The way to achieve various spiritual levels goes through spiritual practice (sadhana). Many different interests are realized through spiritual practice. It can also be just love or affection for the Almighty or for any saint or for any particular deity (or even just its species). It can also be the suffering from the load of samsara. It can also be a material interest. Spiritual practice includes specific techniques such as asanas, special physical exercises, walking (standing and running), pranayama. Also, spiritual practice includes exercises for the mind, such as meditation, mantras, prayers .reading the sutras. Spiritual practice also includes making changes to your lifestyle. Also, spiritual practice includes various ritual actions, ceremonies. Also, spiritual practice includes various options for making donations, oneself or one's actions or values. They conduct spiritual practice either independently or under the guidance of various mentors. They conduct spiritual practice individually or by joining any congenial groups. Many schools, approaches, ways and means of spiritual research are usually systematized, divided, correlated with the four yanas.

● Hinayana (literally «small chariot») – the path of individual, personal liberation. It has another name: Theravada. This path involves the departure of the adept from home, joining the monastic community and becoming a monk through the adoption of the appropriate monastic vows and commandments. Within the framework of the same yana, the practice of seclusion is also carried out, that is, when an adept discards worldly life, but lives outside the monastic community. It happens that seclusion is carried out outside the community, but under its control. If we compare the speed of spiritual growth in the community and without, then within the community, progress will be an order of magnitude higher. Lay people should aspire to become monks. If this is not possible, then a layman should build his life in such a way that it is as close as possible to that of a monastic. Among the recommended donations that lay people can make are there are donations to the monastic community. Through such a donation, a layman accumulates karmic data so that in his next life there will be no more obstacles to monasticism. The emphasized feature of the Hinayana is social isolation, autism, self-centeredness. To the extent that any communication, the social openness of the adept, casts his condition to the initial, mundane level. The adept is filled with data that he receives from another person, and these alien data, as a rule, become beyond his strength, and, because of this, he falls to the worldly level. The goal of Hinayana is a small nirvana. The one who has reached a small nirvana is called an arhat. After personal achievement, becoming an arhat, the adept will be able to choose what to do next: wait for death and enter a small parinirvana, or embark on the path of the Mahayana.

● Mahayana (literally «big chariot») – in the strict, original sense, this is the continuation of the path of spiritual growth after reaching the level of an arhat. This is the way of the bodhisattva. Bodhisattvayana. The main task of a bodhisattva is to bring all souls to spiritual awakening. The goal of the Mahayana is mahanirvana. The one who eventually achieves mahanirvana is called a buddha.

However, there is another, broader meaning of the word Mahayana. It turned out that the Mahayana can also be practiced at the Hinayana stage. Moreover, it turned out that if a person has not yet reached the level of a bodhisattva, however, despite this, he practices what a bodhisattva should do, then his speed of spiritual advancement increases by an order of magnitude. Therefore,

Mahayana – in a broad sense, it is the way of salvation of all souls. Mahayana adepts initially strive for achievement in order to save all souls. This approach is based on the development of bodhichitta. Bodhichitta (literally "enlightened consciousness") is the conscious choice and determination of the adept, whether that adept is already an arhat or not, to dedicate oneself to the salvation of all souls. Mahayana in this broad sense unites all other vehicles. Mahayana is practiced by both monks and lay people. Within the framework of Mahayana schools, there is often an erroneous opinion that mahanirvana differs from minor nirvana in that minor nirvana is entered individually, while mahanirvana is entered by all together. This is not true. Both are achieved individually (there are practically no cases of simultaneous collective awakening). The difference between the one and the other is in the spiritual level (the repentant sinner is higher in spiritual level than the righteous). The practice of the six yogas of Naropa is also part of the Mahayana.

● Tantrayana (literally «secret chariot», tantra translates as «connection, thread, sequence») is a secret esoteric vehicle. Tantrayana is included in the Mahayana and Vajrayana. In Tanrayana, non-trivial means are used to achieve the goal. Magic. Borderline states (life and death). Psychotechnics. Sociotechnics. Tantra is understood as the practice of attaining the ultimate result (“fruit”)—Buddhahood—by any means possible. "The word "tantra" is understood as the inseparability of the cause (base), skillful methods (path) and fruit." Rituals, mudras, meditations, yantras are practiced in tantra. All tantra practices are secret. You can't tell anyone about them. Otherwise, there will be no effect from the practice. An important detail of tantra is the bodhisattva vow. That is, the adept, without fail, whether he is an arhat or not, must take a vow that he will save all living beings. It is also an important condition for tantra to take a vow to achieve Buddhahood, in order to later save all or as many souls as possible. Tantra is considered the shortest and at the same time the most dangerous path. It is very important for a tantric adept to find a good teacher, who must also be carefully checked.

Tantra transforms the adept into a divine being. Identification with the deity (deities) occurs through mantras, mandalas, meditations, rituals. Of particular importance in practice are signs and symbols, in particular words written in Sanskrit characters (which is quite in line with Orthodox arguments about the need to read prayers in Old Slavonic; and which inevitably creates a special existential perception; although it is more than obvious that the lag of the church language from the modern is a common natural law). Tantra is characterized by an expansion of the list of practices, departs from traditional Buddhist meditations and rituals, and allows to be borrowed from other religions, such as, for example, yoga, Christianity, Sufism, paganism, Taoism. Physiology is studied as a subject of organism transformation. Techniques for activating sexual energy are used. Such a rule is introduced for the work of consciousness that there are no failures in practice, that is, that any failure is not a failure, but, on the contrary, a success, an event necessary for the development, a lesson, and should be studied for further not repeating the mistake. Moral norms are being revised.

Of particular note is the essential difference between real tantra and what it is commonly mistaken for by amateurs. A large number of recently appeared (at the beginning of the 21st century) supposedly Tantric practitioners practicing in the tradition of Rajneesh or Andrey Lapin, in fact, have nothing to do with real tantra. They just engage in very sophisticated group sex, using esoteric, magical and energy techniques. All this they practice for the sake of getting more and more sophisticated pleasure. As a rule, at these orgies, there is not even any talk of any understanding of what spiritual growth is.

● Vajrayana (literally «diamond chariot») is the path to the formation of indestructible consciousness. The main aspect of the Vajrayana is unbreakable commitment to the guru. "Diamond consciousness cannot be formed, it can only be copied." In the Vajrayana, very high demands are placed on the spiritual level of the guru. In the Vajrayana, the guru must be at least a buddha or bodhisattva, very close to awakening. The Vajrayana is considered the highest vehicle. It is easy to see that Christianity is also a diamond chariot insofar as Christianity proclaims the most important aspect of faith in Christ and complete, uncritical obedience to him (God's slavery). As in the tantra of the three types of deeds, the main deed is the deeds of the mind. Thoughts should be only pure or none.