# Spiritual Practice School

LAMAI

How to become a Buddha? The path to becoming a Buddha lies through mastering the practice of samadhi. The state of samadhi is achieved through intermittent dry fasting. One must fast for ten days. Then, for about five days, eat normally and repeat the fast. Then, continue this practice until liberation, turning it into a way of life. The training before a ten-day fast should be mastering a five-day dry fast. The training before a five-day fast should be mastering a two-day dry fast. Samadhi can be achieved as early as the two-day fast. Intermittent dry fasting cures virtually any illness.

## Part 1. Structure of the Universe

The soul is immortal. The body is born and dies. The word «spirit» has different meanings. To understand the different meanings of various religious words, we need to use a constructive image. For this, we will use diagrams as a tool. A diagram is just a tool, a pair of scissors. We need scissors to separate certain meanings found in spiritual literature from others. Words in spiritual sources often denote a multitude of different meanings. Often, the same words appear in different spiritual sources, but the meanings behind them are different. Or, conversely, we encounter words that seem different, but the meanings behind them are the same. So, in these diagrams, we will arrange different meanings as on a shelf. Different meanings – on different shelves. And different words denoting the same meanings – on the same shelf.

In this book, the concept of the "Universe" will encompass and structurally describe both the material and mental components of "absolutely everything".

## Unified Religious Structure


Physical world is the world we live in. The world of phenomena. Physical dimension. The corporeal dimension. The material universe. Reality. Visible reality. In Buddhism: Kamaloka (Desire Realm).

Astral world is the world we enter in a dream. Astral dimension. Soul dimension. In Buddhism: Rupaloka (Form Realm). The astral world is divided into the lower and the upper. 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 manifesting in our physical world, first appears in the astral as an image. A person who has a spiritual level that allows them to freely be reborn in the next life in the upper astral or higher is called a "saint".

Causal world is the world that controls the astral world and the world of phenomena. The causal dimension. The spiritual dimension. In Buddhism: Arupaloka (Formless Realm). The causal world is divided into the upper, middle and lower. The lower causal overlaps the lower astral and the world of phenomena. The middle causal overlaps the upper astral. The upper causal does not have a direct projection with the astral. The causal controls the astral through the mechanism of idea projection. That is, an astral image, before manifesting in the astral, first appears in the causal as an idea.

The causal world is the world of causes. In the three-dimensional diagrams of the structure of the Universe used in this (first) part, the vertical axis can be interpreted as the "axis of merit", and the axis extending downwards, toward nirvana, can be interpreted as the "axis of tranquility".

## Typical Divisions of Nirvana


World of Nirvana is the world of the highest Absolute. "Nirvana" is translated as "absence of agitation". It is a state of liberation, absolute peace. In the sutras, nirvana is designated as the destruction of worldly desires. Nirvana is opposed to samsara, that is, reality, the astral, and the causal are samsara, and nirvana is not samsara. A distinction is made between minor nirvana, nirvana with remainder, parinirvana, bodhinirvana, and mahanirvana.

Nirvana. Minor nirvana. Simply nirvana. Solitary nirvana. A person who has attained lesser nirvana arrives at this attainment of nirvana (the first attainment of liberation) alone. Such a person is called an arhat or a singularly awakened one. Lesser nirvana can be roughly divided into causal nirvana, astral nirvana, and nirvana of the phenomenal world, depending on the spiritual level of the "liberated one" and, accordingly, the experience of which world in the horizontal projection he stops (casts aside).

Nirvana with a remainder. By "residue" in this term is meant the "life" that the arhat has not yet cast aside. Parinirvana is the highest level of nirvana, "nirvana without remainder". The completely independent existence of the True Ego. "Pari" is translated as "finally".

Parinirvana is not associated with any of the worlds of samsara; therefore, it is impossible to simultaneously be in a state of parinirvana and be alive. If an arhat immediately after achieving nirvana discards life, he will enter parinirvana. "Parinirvana" and "nirvana with a remainder" are antonyms.

Bodhinirvana. An arhat, after achieving nirvana, does not stop there, but expands his achievement, leading other individuals to the achievement of nirvana, and thus overcoming the bonds of other worlds, other delusions, which he did not have before. Such a person is called a "bodhisattva". "Bodhi" is translated as "awakening, enlightenment", and "satva" is translated as "being" – a being striving for awakening. The bodhisattva goes through a shuttling motion: nirvana – samsara – nirvana again – samsara again – nirvana – samsara – and so on. Repeating the path of liberation doubles the individual's experience. Then triples it. Then quadruples it. And so on. Thus, the individual gains an increasingly broader experience of liberation than simply the individual's nirvana. This state of expanding nirvana experience is called bodhinirvana. In the world of bodhinirvana, relative to the world of nirvana, one can distinguish an upper level: bodhiparinirvana, to which the bodhisattva can pass after death; and a lower one. Lower bodhinirvana can also be conditionally divided into three levels depending on which world's experience is destroyed: causal bodhinirvana, astral bodhinirvana, and bodhinirvana of the phenomenal world.

Mahanirvana. When a bodhisattva achieves liberation from all delusions, whether in the phenomenal world, the astral plane, or the causal plane, they find themselves in a state where they have nothing more to achieve; they have transcended all possible experience. This state is called "buddha", and it corresponds to mahanirvana. "Maha" translates as "great". If a person has already attained buddhahood in a past life, then in the next life, their individual liberation will simultaneously become a great liberation. Since mahanirvana corresponds to liberation from all worlds, it is divided into only two levels: mahanirvana and mahaparinirvana.

Mahaparinirvana is decoded as stands for the great, final destruction of worldly desires. Buddha Shakya muni entered mahaparinirvana after his death. The sources often discuss the question "Can a Buddha's personality return from mahaparinirvana as the same person?" – Yes. Since a Buddha's personality is free, it is free to choose whether to return from mahaparinirvana or never again.


## Levels of Consciousness

A person consists of several bodies: physical, astral, causal, and the True Ego (True Self).


Physical body is a normal human body. The physical body has consciousness.

Astral body can be described as something like a reflection of the body in a mirror. That is, it is not a body, but merely a reflection. That is, it is both present and not present. To see the astral body, one must have astral vision. The physical body is designed in such a way that when a person uses the physical eyes, they suppress their astral vision due to a specific mechanism of connection between the astral body and the physical body. However, the ability to see with astral vision is not unattainable. This ability is developed through meditation. The astral body has its own consciousness. This consciousness of the astral body is correlated with what science calls the subconscious (the unconscious). The astral body, separated from the physical body, is also called the precognitive body. There are beings who have only an astral body, but no physical body. Such beings are simply called precognitive. When a person is said to be possessed by a demon, this may mean that a lower astral being (precognition), which lacks its own physical body, has imprinted itself on the person's astral body or taken (replaced) the place of their astral body.

Causal body may appear externally as a sphere of plasma, similar to ball lightning, or, to be more precise, simply a ball of light, simply light as a ball. The causal body also has its own consciousness. This causal consciousness is comparable to what science calls the super-subconscious (the deep unconscious, the preconscious). You can discern causal consciousness like this: Imagine a time when you forgot something so completely, for example, the name of an old acquaintance, that you could not remember it at all. You try to remember. You make a mental effort. And suddenly, a distant spark flashes in your mind. "I know!" You have not yet remembered what exactly it is, but you already know it's in your memory, and you know that this information will soon emerge from the depths of memory. So, this spark is causal consciousness. What psychology calls the "collective unconscious" is the entire lower causal world.

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

The causal body, together with the True Ego, is also called the human spirit. The astral body, together with the spirit, is also called the human soul. The essence of a person is their soul. The essence of the soul is its spirit. And the essence of the spirit is the True Ego. The physical body is controlled by the soul. The soul is controlled by the spirit. And the spirit is controlled by the True Ego. The human "I" and the True Ego are essentially one and the same.

Besides the aforementioned case of the causal body, the word spirit is often used to refer to any vital, mental, or mystical energy. The word "spirit" is also sometimes used to refer to the mystical ascending energy: kundalini (Holy Spirit).


## Matter of the Universe

What is called matter in philosophy and the three gunas are essentially the same thing. The three gunas are the three primordial dimensions: Causal, astral, and physical.

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

Astral world. Just as with the matter of the physical world, one can also speak of the matter of the astral world. In Hinduism, astral matter is sometimes called drachma, drachma vibrations, drachma vibrations, guna tamas.

Causal world. Just as with the matter of the physical world, one can also speak of the matter of the causal. Causal matter is mystical light, guna satva. The causal stores information about everything. Information in the causal exists in the form of mystical light.

World of nirvana. Nirvana is considered "inseparable", so it is not customary to isolate any of its components. Nirvana is usually studied from the perspective of unknowability, universality, indivisibility, constancy, eternity, and absoluteness. The world of nirvana is where the Absolute is located. It is also clarified that the Absolute and the world of nirvana are identical, that the Absolute and the world of nirvana are one and the same.

According to the law of conservation of matter and energy, neither energy nor matter can flow from one dimension to another. Therefore, no physical instruments can detect the astral or causal. Information about the astral or causal can only be obtained introspectively. The causal, astral, and reality interact with each other through the mechanism of identification. The more subtle physical matter of which devas and asuras are composed exists in the phenomenal world. Therefore, it is theoretically possible to detect asuras and devas with physical instruments.

Time is absent in nirvana.


## Anthropomorphism

Homo created himself in his own image and likeness

The population of reality and the astral world is overwhelmingly anthropomorphic. This means that beings from 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 creatures resembling humans gods, asuras, pretas, hellish beings but even by those who, at first glance, don't look human at all. For example: dragons, animals, insects, fish, birds. All creatures have an image of their body in their consciousness. That is, any creature, seeing the world, also sees itself in this world. So, this self-perception is anthropomorphic for almost all creatures. That is, any creature believes itself to be human. A dog, for example, running on all fours believes itself to be human. It's just that, for speed, right now, due to a somewhat incomprehensible state of its body, it's more convenient for it to run on all fours rather than on two. It's simply faster at the moment. But when it's not in a hurry, it can easily stand on its hind legs and stand and move like an ordinary person. It perceives other people as ordinary, equal people, as its friends. It perceives other dogs as dogs. A dolphin, for example, swimming in the water, also perceives itself as a person who is in the water only because it can swim well, and it simply enjoys swimming. It perceives the other dolphins around it as dolphins, he, a supposedly swimming man, simply has a friendly relationship with them. He helps them whenever possible simply because he knows how. He views people as good friends, as equals. During a storm, he doesn't go ashore because he's afraid of the surf. A high wave near the shore can hit something, and there's a risk of drowning. Therefore, it's safer to wait out the storm in the deep. This internal image of oneself as human leads many animals, during Darwinian evolution, to acquire uniquely human characteristics earlier than they need to for their lifestyle. For example, the hind and forelimb 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?

• Just because something is asserted on behalf of religion about otherworldly things does not mean that it is actually so.

• If something in a religion is correct, you can agree with it. – For example, that God exists. – That does not mean that everything else that this religion says is also correct.

• The Creator is not the Almighty God. And the 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 does not care what happens in the world, and how anyone lives in this world.

• God who created the world is the Maker, the Creator. The Creator is not absolute. This is the same ordinary soul as all human souls. And therefore, he, just like any other rational soul, can make mistakes.

• God the Creator is a powerful god, but not omnipotent.

• Nobody created people, the souls of people.

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

• Nobody created the devil and his soul. Just like the souls of people. No one created great or small 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, it has a created 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 male bodies, and men work more on female bodies.

• The soul that enters the body and temporarily lives in the body exists forever. We can conditionally talk about only one option for the creation of the soul: this is when the soul creates itself (the emergence of the soul), and when the soul destroys itself. There are no other options for the appearance of souls.

• When God the Creator (God the Creator or God the Father) allegedly breathes a soul into a body, in reality he is only inviting an already existing soul to fill this body, and to everyone on the outside it seems that a new soul has allegedly appeared in this way.

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

• There is actually no evil in the world. The world is neutral in its essence. Evil and good appear in the consciousness of a person 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 are subject to the law of karma. If you do good, good comes back. If you do evil, evil comes back. Therefore, any soul should return all claims to the creators back, personally to oneself.

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

• Samsara was not created by the Absolute, but by the True Egos that fell from the Absolute state.

• Each True Ego, each personality, after the fall (after separation from the Absolute), itself created the world that surrounds it. And, therefore, the personality is completely responsible for everything that happens to it.

• There is actually no evil in the world. The world is neutral in its essence. However, God Shiva (the Almighty) exists in this world. Shiva does not leave and remains in this world in order to save. And, therefore, the essentially neutral world ceases to be neutral for Shiva. With the decision to lead the salvation, Shiva developed goals and values, tasks and rules, desires and fears, motivation and experience. With the decision to lead salvation for Shiva, everything that leads souls to salvation became good, and everything that leads souls to decline became evil.


## 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 this True Ego was absolutely perfect in terms of maturity and wisdom.

• Movement. The moment 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, then it automatically became the True Ego, having movement. This movement took place in the three original dimensions (three gunas). Having made a free movement, the True Ego returned to its original absolute state.

• Three gunas. Guna is translated as rope. The three primordial dimensions and the three gunas are one and the same. Matter and the three gunas are one and the same. Without the influence of the True Ego, all the primordial dimensions (three gunas) were in a state of transparent, silent equilibrium. The dimension in which it was easy to move began to be called causal. The dimension in which it was average to move began to be called astral. The dimension in which it was difficult to move began to be called manifest. The manifest dimension is structured in such a way that the emergence of physical space-and-time is possible in it by the will of the True Ego. The three Gunas are satva, tamas and rajas. The causal is conditioned by satva. The astral is conditioned by tamas. Reality is conditioned by rajas. The three Gunas and the Absolute are parallel to each other and exist eternally.

• Antimystical force. The True Ego made movements in order to be convinced, to confirm, to prove to itself its absolutely free state. Such doubt in one’s absoluteness is a delusion and, because of this, is the first step on the path to further decline.

• Formed experience. By virtue of the antimystical force, the True Ego tried even harder to make sure that the original state was the best, the most suitable for it. For this reason, for the sake of comparing one thing with another, the True Ego stopped discarding the experience of its free movement immediately after its cessation, as it had done until now. And the True Ego began to accumulate the experience of the movements it performed.

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

• Elements of the spirit. 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.” With repeated experience, the True Ego found itself bound by this obscuration. This moment can be seen as the emergence of the spirit. The spirit can also be seen as the totality of the True Ego, the antimystical force, formed experience, motivation and the causal body. The spirit as the causal body appears as a clot of light.

• Elements of the soul. In order to understand more deeply, to see more clearly, to distinguish more clearly, to hold more firmly what was seen and understood, the spirit formed an astral body (according to some sources: “subtle body” or “etheric body”, or one of the particular variants of “form” or “form-exterior”): an external astral object identical to the spirit, 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.” With repeated experience, the True Ego found itself bound by this obscuration. This moment can be considered as the emergence of the soul. The soul as an astral body looks like only a blurry reflection in a mirror without a physical body.

• Elements of sensations. To cognize everything else objectively external, the soul formed the primary, elementary, sensory organs: the ability to see, hear, touch, smell, taste, and feel movement.

• Consciousness. For a better understanding of what the sensory organs perceive, to synthesize various sensations into a single whole, the soul mastered the ability to construct images and think with these images.

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

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

• Perception. Summation of individual sensations into a single image.

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

• Thirst. Receiving 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, captivated by the memories of a loved one.

• Appropriation. Keeping objects of thirst, objects of pleasant feelings and thoughts near oneself.

• Formation of existence. Creation of a physical body.

• Internalization. The external object (the object of capture) crosses the external-internal border and becomes part of the physical body, forming an internal metabolism, becoming part of the metabolism. And thus forming an internal need for the external, similar to itself. Thus, for example, internal alcohol, which is present in the blood, creates a need for even more external alcohol.

• Birth. If the internalization is not stopped, then the further development of the process leads the soul to the formation of increasingly coarser, more inert bodies. And, ultimately, the soul finds itself in a human body in this world of phenomena. At the moment of birth, the True Ego forgets what happened to it before, and because of this, the True Ego develops an erroneous view of bodily existence: “this body is I”. Multiple repetition of births leads the True Ego to the fetters of this obscuration. 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 infinite number of births.

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


## Absolute

Adi-Buddha, Brahman-Absolute, Lord (but only in the most correct understanding of this address), Allah (but only under the condition of the most correct understanding of this word) (insofar as "Allah" is translated as "the Supreme God"). Atman (as an analogue of the Holy Spirit) (the wise True Ego, which returns to the state of the Absolute, as an alternative to the ignorant True Ego, which, on the contrary, falls out of the state of the Absolute).

The Absolute is the primordial state of all True Egos. The Absolute is absolute freedom, absolute joy, and absolute happiness.

The Absolute exists eternally. Matter exists eternally, just as the Absolute does. Samsara is not eternal. Samsara appears when we begin to fall away from the Absolute in large numbers. The building block of samsara is matter (the three gunas). The Absolute is constantly in a state of absolute potentiality. Before samsara arises, and after samsara disappears, matter also exists in a state of absolute potentiality. Samsara is translated as the cycle of existence. Existence and samsara are one and the same.

In philosophy, when speaking of the highest spiritual or divine principle, the word "first cause" is used. "First cause", therefore, of existence. However, this is a mistake. This is the mistake of the overwhelming majority of religions. Almost all religions claim that the Most Highest Supreme God created existence. However, no. On the contrary, some schools of Buddhism assert, and they are right, that the highest authority (the Absolute) created nothing. That the creation of existence and the entire universe occurred not according to plan, but by mistake, by misunderstanding. Due to a misunderstanding of the particles of the Absolute. The Absolute itself did not create existence, and is Absolutely Indifferent to this existence. This world and the Absolute exist parallel to each other and do not intersect. Strictly speaking, the Absolute is not the absence of existence, but is located where existence is absent. The Absolute has no forms, modifications, or states (meaning that it has no series of states; it always has only one).

The state of nirvana and the state of the Absolute are one and the same. The Absolute is identical to nirvana. It would be more correct to understand nirvana not as some place in some space, but as simply a state. The state of nirvana is a state of liberation, a state of absolute peace. In the sutras, nirvana is defined as the destruction of worldly desires or the eradication of knowledge and experience. As a consequence of the destruction of worldly desires in the state of nirvana, liberation comes, liberation from suffering.

The True Ego is that very Particle of Buddha that resides in every living being, and which is spoken of in Buddhism. Initially, a person's True Ego is part of the Absolute. This is why the scriptures say that "blasphemy against the Holy Spirit will not be forgiven". The "Holy Spirit" here refers specifically to the Absolute, and it's easy to understand why blasphemy against the Absolute is unforgivable. Since the True Ego is a fundamental component of the soul's structure, by blaspheming the Absolute and, consequently, the True Ego, a person distances themselves from their own True Ego, effectively destroying the most important and best thing a person has. Directing their own soul in a direction opposite to salvation, directing their own soul in a direction opposite to liberation. Since the Absolute is located in nirvana, and since the attainment of the state of the Absolute (as well as nirvana) occurs through pratyahara (separation from the senses), as well as through meditation with the denial of all the worlds of samsara, and since nirvana is defined as not samsara, And since the definitions "not samsara" and "the creator of samsara" contradict each other, and since it is precisely complete indifference to samsara that allows the disciple to advance and attain the Absolute, and since, conversely, it is precisely the idea that the Absolute is the creator of samsara that hinders the disciple's progress to the highest state, the following can be asserted. The Absolute is indifferent to samsara; the assertion of many schools of Hinduism (as well as Abrahamic religions) that Brahman-Absolute is the creator of samsara is erroneous.This misconception, held by the overwhelming majority of faiths, can be fully explained by the fact that samsara is inherently trying by any means necessary to retain souls within itself. And, therefore, samsara weaves cunning webs the "fetters of samsara" from which souls find it difficult to extricate themselves. The aforementioned erroneous view of the Absolute is also one of these fetters. Although, of course, we should never forget that we ourselves weave these "shackles of samsara".

God we will use this word to refer to a sentient being dwelling in the heavens. The Absolute and God are completely different things. God is an ordinary, living astral being. God has only one, single True Ego. But the Absolute is a conglomerate of an infinite number of True Egos.

God is not omnipotent, even if He is written with a capital G, or even if He is considered one, one and only, and even if He is considered the Father or the Creator. But the Absolute is omnipotent. The Absolute can create anything, but it does nothing of the sort. The Absolute does not create the universe. The universe is created by its particles that have fallen from the state of the Absolute.

"God created man in His own image and likeness" that's not true. Yes. The similarity between them exists only because God and man are essentially the same thing. But the Bible, of course, lied about cause and effect. People, God, and the gods they all created themselves. God is simply a living being, just like us. Who also has a True Ego, who also has a soul, and who also fell from the state of the Absolute. Some gods (the more powerful ones) do not have a physical body, but only an astral body (only a soul).

Whom should we pray to and worship, given that God and the Absolute are different things? We should pray and worship the Absolute. Insofar as the Absolute is our true essence. Insofar as the Absolute is our most important goal. Insofar as the Absolute responds to our appeals and our prayers much more powerfully, even than God. Insofar as our “I” and the Absolute are essentially one and the same. The Absolute is indifferent to samsara, but not to us (individuals), insofar as we, our “I,” are precisely a part of this Absolute.

The image of the Absolute can be imagined as a transparent void containing nothing. The yantra (symbol) of the Absolute can be a diamond, a vajra, a vajra bell, or a transparent glass ball.


## Typical Division of Worlds

Heavens and habitats come in different levels. If we list the levels in order from top to bottom, we get something like this (in parentheses, we will indicate approximately how many days after death, according to authoritative sources, a person is reborn in a given world).

⦿ Absolute. The original, highest authority. (0).

⦿ Heavens of the Upper Causal World:

● Gods who surpassed knowledge (eighth dhyana) (1)

● Gods who surpassed existence (seventh dhyana) (2)

● Gods who surpassed space (sixth dhyana) (3)

● Gods unlimited spaces (fifth dhyana) (4)


⦿ Heavens of the upper astral world:

● Clear skies, formed by steadfastness (shanti), are home to Shiva, the head of the Triad (Brahma-Vishnu-Shiva), aka Ishvara, aka Mahadeva, aka the Almighty from the Revelation of John the Divine; (fourth dhyana) (5);

● Heaven of Beauty, formed by praise (prashansa), are home to Vishnu; (third dhyana) (8);

● Heavens of Light, formed by compassion (karuna), at rebirth this world appears bright silver (second dhyana) (12);

● Holy Heavens, formed by holy love (maitri), are inhabited by archangels, at rebirth this world appears bright golden. The Holy Heavens are ruled by the Creator. The Creator, the Maker, God the Father from the New Testament, Yahweh, Brahma, Ahura Mazda – these are one and the same. The early Hindu Brahma does not always see the gods located above him, just as people, for example, are unable 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 led the followers of the Abrahamic religions (with little clarity for themselves) to endow 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 one supreme god, is, of course, correct and progressive. However, the consequence of this idea of monotheism, that besides the supreme god, there are no other gods, is an error, a sad misconception (the first dhyana) (20).


⦿ Physical world

● Heavens of the Physical world (earthly heavens, material heavens) are formed by contentment. Angels, guardians, fairies, devas, and elves live here. In the material heavens, most devas consider the satisfaction of desires to be the meaning of life. The world is connected with the ajna chakra. Here the energy of tamas predominates. During rebirth, this world appears white, slightly tinted with various shades. The socio-economic system in this world is communism. The sutras often divide the material heavens into six levels. The first heaven (the first level) is the highest. Highest in the first material heaven is Vashavartin (Zeus, Ra, the Sole Ruler or One God from the Old Testament, Svarog, Indra all can be equated with him); he lives the longest, is the most powerful, the happiest, the most joyful, and the most ecstatic compared to all the other devas. By worshiping Vashavartin and making offerings to him, the other devas accumulate merit (40). The ruler of the second heaven is Sunirmita. The second heaven is the world of devas who enjoy their magical creations; they can do anything for their own pleasure (41). The third heaven is the Tushita heaven. This heaven is distinguished by a profound knowledge of the law of Truth (42). The fourth heaven is the heaven of Metempsychosis or the heaven of the god Yama. Some religions mistakenly exalt Yama too highly, and some even equate him with the Devil. The word "yama" although means death, the meaning of this god is entirely different. God Yama (Yamaraj, Emma, Ymir, Suyama, Varuna) is a judge who ensures that the rebirth of souls occurs in accordance with their accumulated karma (43). The fifth heaven is the heaven of the Thirty-three Gods. The ruler of this world is Shakra (Sakka). For his great ability to rule the world, he is also called the Capable God (44). The sixth heaven is the heaven of the Four Rulers. The Four Rulers correspond to the four cardinal directions. There, in particular, on the eastern side, there is a heaven inhabited by the guardian angels of certain countries. In particular, at present, the role of such protector of Russia is performed by the soul of its former leader: Vladimir Lenin. The sixth heaven (sixth level) are the lowest material heavens (45).

● Asuras; superhumans, demons, rakshas, devils (the word "bes" in Russian can mean both a devil and a precognition). The world is formed by pride. In the world of asuras, pride is revered as a virtue. The world is connected with the vishudha chakra. Rajas energy prevails predominates here. During reincarnation, this world appears red. The socio-economic system in this world is socialism. In European culture, little is known about the levels of asuras and pretas, so when describing various spiritual experiences, they are often lumped together in a single world, the world of hell. This is a significant mistake, however. Asuras come to hell merely to serve, but this does not mean they belong to that level of hell. For comparison, consider this: people come to a forest, which is essentially the animal world, but does not belong to the animal world. Another example: jailers in the human world are ordinary, capable citizens and this despite the fact that they are physically imprisoned, unlike the prisoners who are deprived of free movement. So, some asuras and some material gods, including the god Yama, and Mara among them, visit hell as jailers, not because they are attached to hell, but because they perform their socially important work there: they wash away the karma of souls who have fallen into hell. The various aliens that often appear to us in flying saucers are also Asuras. The supreme ruler of the Asura world is the Devil. The Devil, Mara, King of the Maras, Prince of Darkness they are all one and the same. The Devil is not the supreme ruler of the material world (Vashavartin),As some religions mistakenly believe. Also, the Devil is not, as the vast majority of sources suggest, a deva from either the higher or lower material heavens. This misconception is largely due to the fact that Mara, appearing to people in various visions, prefers to exaggerate his true status, preferring to pretend to be the ruler of absolutely the entire world (he is not, in fact, any kind of ruler of the world this is a deliberate lie, a deception, a bluff, a deception). Mara and his servants are driven to throw dust in people's eyes, to pretend to be higher gods, by uncontrollable pride and vanity. Mara is the greatest liar in the entire universe. It is no coincidence that he is also called Satan. Satan means slanderer of Truth. One who says that the Truth is not the Truth. And says that what is not the Truth is the Truth. Mara can also quite easily pretend to be the Almighty and the Absolute. It is also worth noting that the evil devil, reveling in the suffering of souls, is a fictitious character and has nothing to do with reality. But in fact, Mara only cares about the souls being able to wash away their bad karma as quickly as possible. Usually, when a person dies, Mara is the first guest to come to him; she appears unexpectedly and sharply, scares him, and offers the person to become the ruler of the world. This is a lie; he will not be able to do this. Therefore, at the moment of death, a person should have the phrase ready: “no” (46).

● People. The world is formed by loving attachment. Loving attachment is revered as a virtue in the world of people. The world is connected with the anahata chakra. Satva energy predominates here. During reincarnation, this world appears blue (47).

● Pretas; hungry ghosts. The world is formed by greed. In the world of pretas, self-interest is revered as a virtue. The world is connected with the manipura chakra. Satva energy predominates here. During rebirth, this world appears yellow, like sand. This world is well described in Yulia Voznesenskaya's book "My Posthumous Adventures". When describing the preta world, European authors often confuse it and call it hell. What's the difference between the preta world and hell? Hell is pain: either from cold, or heat, or cuts, or blows, or something else, but in any case, it's physical pain. In the preta world, such intense pain does not occur. The preta world is also called the world of hungry ghosts. It would be more accurate to call this world a world of global dissatisfaction. If hell is a terrible world, then the preta world is simply a gloomy world. The preta world is very similar to the world of homeless people in a garbage dump. You often find in sources that the preta world is placed below the animal world. This is a mistake. It is connected, as has already been pointed out, with an incorrect interpretation, a confusion between geographical location and spiritual level. In the classification proposed here, the worlds are arranged not by geographic principle, but by the principle of "what is higher and what is lower on the spiritual level". And, therefore, pretas are placed above animals insofar as because pretas, unlike animals, have primitive speech, have primitive consciousness, have primitive reason. Moreover, from the descriptions of this world, one can understand that the pretas even have public works. In one of the descriptions of this world, it was said that the overseers forced the population to work. There was a road with a special surface. So, several groups of pretas first built this road, and then dismantled this road. And such, at first glance, oddity 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 that of people, in the world of pretas, the technologies of illusionism are developed, including those based on hypnosis and magic (48).

● Animals. The world is formed by ignorance. In the animal world, the law of the struggle for survival operates. The world is connected with the svadisthana chakra. The energy of tamas prevails here. During reincarnation, this world appears green. Some spiritual and philosophical schools recognize the animal world as a model of harmony, the highest perfection of the great creation. Upon closer examination of the structure of this world, this 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. In the Abrahamic religions, it is believed that fish and insects do not have souls, and therefore they allegedly do not suffer when slaughtered, and therefore their killing is allegedly not a sin, the accumulation of karma of murder. And this is a very sad misconception (49).

● Hell. The world is formed by hatred. The world is connected with the muladhara chakra. Here the energy of rajas predominates. During reincarnation, this world appears black. If a person likes the color black, if a person prefers to dress in black, or if a person involuntarily first of all pays attention to black objects, then this means that his next reincarnation will be in hell. Hell beings are forced to suffer extreme physical pain for a very long time. Unlike humans, hell beings do not pass out (lose consciousness) when experiencing unbearable pain. Hell beings fear hell's destruction most of all and hate death most of all. This, in itself, appears nonsensical when viewed soberly. This final fear and this final paradox reveal a remarkable similarity between absolutely all beings in the phenomenal world (50).

The division of the worlds of the middle causal is similar to the division of the worlds of the upper astral. The division of the worlds of the lower causal and lower astral is similar to the division of the worlds of the world of phenomena.


## Law of Karma

The word karma is translated as action.

If you cause someone suffering through your action, then you are destined to experience this suffering as well. If you bring joy to someone through your action, then you are destined to experience this joy as well. Neutral actions are reflected in neutral consequences. With rare exceptions, karma returns in a one-to-one ratio.

The law of karma implies that any pleasure is subject to the law of the pendulum. The more pleasure a person experiences, the more suffering they will experience. This principle is sometimes called the zebra principle. "A good streak in life is sure to be followed by a bad one".

Merit is the accumulation of karma from good deeds toward souls who are superior to you in some way. Merit before the Supreme God or the Absolute is of the greatest value. When a person engages in spiritual practice, they accumulate the highest merit. If a person becomes a monk and faithfully leads the monastic life, then the lifespan of their parents increases by an average of 20 percent.

When a person lives an ordinary life, they tend to squander their merit. This is evident, for example, in the fact that in youth, a person is usually lucky and fortunate, while in maturity, their luck typically disappears. This occurs because luck is directly dependent on merit. The main source of merit expenditure for young people is sex and the enjoyment of taste. Receiving pleasure involves the expenditure of merit. Enjoyment of any process involves the expenditure of merit. Enjoyment of life involves the expenditure of merit.

Animals: beasts, insects, birds, and fish all these living beings have souls. And therefore, when you hurt or kill them, they suffer and try to avoid this suffering. They run away, twist, scream (if they can). This characteristic, in principle, is how one can distinguish the presence of a soul (psyche) in a living organism or its absence. The presence of a soul (psyche), in principle, is how one should distinguish animals from plants.

Plants, including trees, including mushrooms, do not have souls and, therefore, do not experience suffering. And, accordingly, trees do not perform actions such as running away or twisting away from injury. And, accordingly, trees do not scream or cry, either internally or externally. However, on the other hand, humans and plants have something in common. Both humans and plants are living organisms. Therefore, when a person damages or kills a plant, they thereby accumulate the karma of damage to their physical body, damage to their organism. Some trees and plants are the homes of devas (fairies), so damaging or destroying them can lead to the accumulation of karma for the loss or destruction of their home.

A stone has no soul. A stone is not a living organism.

Almost all diseases are the result of karma. Certain karma leads to certain diseases. For example, cancer is the result of the karma of greed. Moreover, the location of the cancer depends on the type of greed. Toothache, for example, is the result of slander. Allergies and asthma, for example, are the result of using insecticides.

If a woman avoids the pleasure and enjoyment of sex, then she experiences almost no pain during childbirth.

"A good streak in life is sure to be followed by a bad one". Merit is the accumulation of karma from good deeds toward souls who are superior to you in some way. Merit before the Supreme God or the Absolute is of the greatest value. When a person engages in spiritual practice, they accumulate the highest merit. If a person becomes a monk and conscientiously leads the monastic life, then the lifespan of their parents increases by an average of 20 percent. When a person lives an ordinary life, they tend to squander their merit. This is evident, for example, in the fact that in youth, a person is usually lucky and fortunate, but in maturity, their luck usually disappears. This happens because luck is directly dependent on merit. The main source of merit expenditure for young people is sex and the enjoyment of taste. Receiving pleasure comes with a waste of merit. Enjoying any process comes with a waste of merit. Enjoying life comes with a waste of merit. Animals: beasts, insects, birds, and fish.


## Vegetarianism

Within Buddhism, there has long been a debate about whether buying meat constitutes the karma of murder. Some schools have answered this question in the affirmative. However, quite a few schools have answered in the negative. Tibetan Buddhism, in particular, has taken a fairly firm position on this answer. The second view is typically supported by the following argument:

Imagine a pig. Let's imagine that the pig is wandering somewhere in the mountains when a large boulder falls from a cliff and kills it. Let's imagine that a monk is also hiking in the mountains and stumbles upon this fresh corpse. The monk, not wanting to waste the good, cooks the pig and eats it. Does this act accumulate the karma of murder? All schools unanimously answer this specific question: no, a monk does not accumulate the karma of murder, since he does nothing that could have influenced the death of the animal. And if we ask the question of how the animal died, everyone logically explains that it was simply the animal's karma manifesting itself.

Now imagine a homeowner invites a monk to his home, with the intention of treating him to whatever God has provided. Let's imagine that the monk accepts, but promises to return not today, but the following day. And the homeowner, for the occasion, slaughters a pig and prepares the pork for the monk's next visit. The question arises: does the monk in this case accumulate the karma of murder? All schools unanimously answer this question in this second case: yes, the monk accumulates the karma of murder, since in this case the animal was killed for his sake (and therefore, when a monk is offered an animal killed for his sake, the monk should refuse this meat, and then the monk will avoid accumulating the karma of murder).

Next. Now let's consider the original controversial case. The third case. The case of a butcher killing a pig in order to later deliver the meat to a store for sale.

Here is the reasoning of Tibetan Buddhism. Why does this pig die? Just as in the case of the rock, the pig encounters force majeure. And just as in the case of the rock, it dies due to its own karma. The only difference is: what or who manifests karma to this animal. In the first case, it was the boulder, and in the third case, it is the butcher. Of course, in this case, the butcher himself, of course, accumulates the karma of murder. But what about the karma of the buyer in this third case? He walks through the store and sees some already dead meat, so he buys it. Whether he buys it or not, nothing will change for this particular pig. It's already dead, and it will remain dead. In other words, it's the same as in the first case with the rock. Thus, the case of buying meat in the store is identical to the case with the rock, and therefore, as in the case of the rock, the buyer doesn't accumulate the karma of the murder. This is how Tibetan Buddhism reasons.

This reasoning, however, is flawed. In fact, it's the other way around: the case of buying meat is identical to the second case, where the homeowner killed a pig for a guest. The homeowner kills the pig for a monk. If the monk hadn't arrived, the pig would have survived. The same is true in the case of the store. The butcher kills the pig for a customer; if the customer hadn't arrived, the pig would have survived. The only difference between these two cases is that in the case of the store, the agent is not a specific person, but a community. That is, the global community of all butchers kills pigs for the sake of the global community of all those who buy and eat this meat. If there were no such consumers of pork, then, accordingly, butchers would not kill pigs. Therefore, when a customer walks through the store, sees meat and buys it, they automatically join this community, the community of meat consumers. And, accordingly, since by purchasing a chicken, he automatically joins this community, for which these pigs are slaughtered, he naturally accumulates the karma of killing these animals. To put it even more simply, when a customer buys a chicken, he reduces the store's stock of these chickens by one. This information is automatically transmitted from the store to the butcher. And the butcher, having learned that the store has a shortage of chickens, kills the next chicken. Thus, the customer, having bought a chicken in the store, automatically sets in motion the process of killing the next chicken. In other words, the customer causes the death not of the chicken they bought, but of the next one.

The above reasoning, of course, does not mean that all the karma of killing a chicken flows from the butcher to the customer. No. The butcher still bears almost all the karma of killing the animals he kills. The above reasoning only indicates that the buyer of this meat also bears some of the karma of this killing.


## Worldly Desires

Everything that directs a person away from themselves, away from their True Ego, away from the Absolute, toward the external world, toward samsara, is called worldly desires. Worldly desires are the cause of all suffering. Worldly desires are the opposite of the desire for spiritual growth.

The fewer worldly desires a person has, the more beautiful their appearance.

The fewer worldly desires a person has, the higher their overall health.

The fewer worldly desires a person has, the longer they live.

The fewer worldly desires a person has, the less stress they have and the lower their overall stress level.

The fewer worldly desires a person has, the less stress they have and, as a result, the less they need food, which is mostly a means of stress relief.

The fewer worldly desires a person has, the more calm they are. And the better the person's reaction, which gives them a greater chance of survival in unforeseen circumstances. Good reaction is also a key factor that allows a person to win in a fight or in martial arts.

The fewer worldly desires a person has, the more successful they are in their professional, scientific, or athletic endeavors.

The fewer worldly desires a person has, the more adequately they perceive reality.

The fewer worldly desires a person has, the shorter their sleep.

The fewer worldly desires a person has, the more willpower they have.

The more willpower a person has, the fewer worldly desires they have.

The ability to tolerate pain varies. Some people have a low pain threshold, while others have a high pain threshold. One of the main factors influencing the pain threshold is the level of a person's worldly desires. The fewer worldly desires a person has, the higher their pain threshold.

The fewer worldly desires a person has, the more merit they have.

The fewer worldly desires a person has, the higher their spiritual level.

The desire to accumulate merit, the desire for spiritual growth, the desire to engage in spiritual practice, the desire to observe the commandments, the desire to follow dharma, the desire to live according to one's conscience, the desire to save all these are not worldly desires.


## Meaning of Life

The meaning of life is spiritual growth.

A person is born. They live. They grow up. They die. Then, their soul is reborn in a new body. And so it goes on, practically endlessly. This is called the cycle of samsara. If a person strives to achieve spiritual liberation in each life, then sooner or later they will be able to free themselves from the cycle of samsara. If a person does not strive to achieve spiritual liberation, then with each subsequent life they become closer and closer to the world of hell. In Buddhism, the totality of all people who strive for spiritual liberation is usually called the "stream of Truth" or the "ascending stream". And the totality of all people who do not strive for liberation and waste their lives on false goals is called the "descending stream". The descending stream consists of people who mistakenly believe that the purpose of life is to achieve pleasure, that they should simply live and enjoy this life. In our time (the beginning of the 21st century), the ratio between the ascending stream and the descending stream is approximately one to a thousand.

In Hinduism and Buddhism, there is a concept called Dharma the universal law of existence. In the East, it is Dharma that is more commonly observed than the Law of Karma. "Dharma protects those who protect Dharma". The overwhelming majority of people, both in the East and throughout the world, strive to structure their lives so that they are as closely aligned with Dharma as possible, or, in common parlance, so that they do not violate their Conscience. However, unfortunately, few understand what Dharma truly is. Few understand what is truly harmful. The overwhelming majority consider Dharma to be what is generally accepted as Dharma. The overwhelming majority take as their life guidelines what is generally accepted as their life guidelines. And few understand that what is generally accepted is, in fact, wrong. Few understand that what is generally accepted is, in fact, harmful. On the contrary, the First Correct Law of Dharma is the Law of Liberation from Worldly Desires: "The cause of all suffering is worldly desires". And the Second Correct Law of Dharma is the Law of Karma. The Six Karunas can be considered as further Correct Laws of Dharma (see the chapter "Message to the Seven Churches"). Dharma is not limited to these seven laws (the first karuna and the first law of dharma coincide, so both are considered one). This entire book should be considered a "Correct Dharma School".

In order to live freely and freely, it is necessary to achieve liberation.


## Law of Projection

Every thought has power. Every image manifests in reality.

A weak, isolated image manifests as imperceptible consequences.

A strong image manifests as tangible reality.

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

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

A strong, repeated collective image manifests as a real, inevitable event.

A very powerful thought can give birth to life.

Meditation on becoming is precisely one way to make your thought strong and repeated.

The law of karma and the law of projection are interconnected. The more merit a person has, the more their consciousness manifests.


## Law of Resonance

People, being close to or touching each other, experience the same emotion, the same feeling. Another name for this law is interpersonal identification. This law is sometimes interpreted as the crowd effect. The crowd effect is a special case of the law of resonance. This law applies to any communication between people, even if people are located at a great distance, even if communication between people occurs via telephone, mail, or the internet.

When touching another person, a state is transferred, but not karma. Due to the law of resonance, it may seem that by touching another person, you can transfer your karma to them, or, conversely, take their karma for yourself. However, this is not the case. Karma isn't transferred like that. Karma isn't transferred at all. No one can take on someone else's karma. Sometimes, as an extremely rare exception, individuals like buddhas, who are free from any karma whatsoever, can take on someone else's karma.


## The Question of the Primacy

Being determines consciousness. And consciousness determines being. These are two sides of a single dialectical principle.

An illustration of the first: Being determines consciousness. Humans have an innate desire to live. In order to survive, they carefully study the objects on which their life depends. In particular, such an object for a person is their mother. A person studies their mother very carefully. They carefully try to understand what their mother thinks, what their mother wants from them. As a result, the person develops an internal image. An image of their mother. Trying to study their mother more deeply, a person tries to imitate their mother's actions. They imitate their mother's words. As a result, a person succeeds in learning speech. And, having mastered speech, a person masters the thinking that lies behind this speech. That is, being determines consciousness.

An illustration of the second: Consciousness determines being. A person, for example, noticed that he would be more comfortable if he sat not on the ground, but on something higher. So, a person formed an image within their mind of something that could help them with this. They created the idea of a stool. Then, they drew this image on paper and, examining the drawing, checked whether what they had imagined corresponded to what they needed. Having satisfied themselves that what they had drawn corresponded perfectly to what they had conceived, and what they had conceived corresponded perfectly to what they desired, they took wood and tools and made a stool. So, at first, there was no stool, then the idea of a stool appeared, then the stool appeared in reality. In other words, consciousness determines existence.

Materialism asserts that matter is primary and consciousness secondary. Idealism, on the other hand, asserts that consciousness is primary and matter secondary. I wonder, on what basis do people take one side or the other? Anyone wishing to understand the essence of this debate would do well to first understand the "law of disappearance".

"The Law of Disappearance":

Everything that has a beginning has an end

A completely natural consequence of this law:

Is that everything that has no beginning also has no end

This law is easily proven by the lack of examples in life where something had a beginning and no end. This dialectical law should be taken into account by any philosopher, regardless of hether they are a materialist, an idealist, or anyone else. That is, a thinker who rejects this principle should be considered an illiterate thinker, an ignoramus. All Abrahamic religions should also be considered such ignoramuses. In contrast, most Buddhist and Hindu schools recognize this principle. This principle is also recognized by science.

As for the question of what comes first, matter or consciousness, most Buddhist schools believe that both matter and consciousness exist eternally and, therefore, have no moment of origin. And, therefore, there is no need to ask the question "which came first", since both were originally. In science, the most popular view is that matter exists eternally, and consciousness is secondary. That is, consciousness appears at a certain stage in the evolution of matter and disappears at a certain stage.

Buddhism asserts that physical matter can transition from a state of global vacuum, global empty space, global absence of motion, and global absence of time, to a state of the presence of motion and time. This movement is initiated by all of us. We are souls who have chosen to live in this physical universe. This, in principle, can manifest in the physical world as the Big Bang (but not necessarily). The universe expands, stabilizes, exists, then contracts, collapses, and again returns to a state of global vacuum. And this pulsation repeats endlessly.

Buddhist philosophy acknowledges science and accepts Darwin's theory. And rightly so.

The theory of predetermination (fatalism) is incorrect.

The past cannot be changed. A time machine cannot be created. The past cannot be changed due to the law of cause and effect (and also because the law of cause and effect is correct).


## Question of Knowability of God

This world is given to man through sensation, and only through sensation. However, scientists have agreed that the world given to us through sensation, and only through sensation, really exists. Although this is practically impossible to prove.

It Similarly, it is impossible to prove the existence of dreams. No instrument can register human dreams. Instruments can only register the various electromagnetic oscillations of the brain. Scientists have discovered that when the sleeping brain emits a strictly defined pattern of electromagnetic oscillations, if a person is immediately awakened at that moment, they say they just had a dream. It is impossible to prove the existence of dreams in any other way. And yet, scientists have agreed to acknowledge that dreams exist and are an objective reality.

That is, scientists agree on practically everything that is commonly considered objective reality or that is not commonly considered objective reality.

With regard to Regarding the existence of God, the global scientific community has agreed that He is unknowable and that His existence is impossible to prove.

However, this is a scientific error. Scientists have failed to notice that the method of studying God is identical to the method of studying dreams. There are such people saints. Saints testify that they have experienced communication with God. Saints testify that this communication with God occurs in a particularly deep meditative state. As a rule, the testimonies of different saints about God are similar. The similarity of the testimony of a large number of saints is sufficient proof that saints are dealing with the same reality. Distinguishing saints from non-saints is quite easy using that same electroencephalography. When a saint enters the required meditative state, their brain begins to emit waves with a strictly defined pattern, which can be objectively recorded with a physical device. The similarity and repeatability of physical indicators and the similarity and repeatability of the meditative experiences described by saints should be interpreted as evidence of the presence of such an objective factor as the existence of God.

There is another scientific proof of God's existence. It's the biblical book "Apocalypse". This work was written two thousand years ago. Yet it describes events occurring precisely in our time, primarily at the beginning of the twenty-first century. The "Apocalypse" describes the events of our time very accurately. Almost all the predictions of various seers whom people encounter suffer from one flaw: excessive metaphor. Because of this, almost all prophetic prophecies are of no practical use. Because these predictions reveal virtually nothing in advance. The "Apocalypse" however, is fundamentally different from such predictions. The "Apocalypse" precisely answers the main questions: "Will there be a Third World War or not?"; "Will America perish or not?"; "Will communism triumph worldwide or not?" To have such a distant and very precise foresight, one must be a true God. That is, the existence of such a scripture as the "Apocalypse" and the confirmation in reality of everything it predicts, is real, completely scientific, proof of the existence of God. The "Apocalypse" is a real scripture, and the whole world knows it almost by heart. In this scripture, God conveys information through John the Theologian about what will happen on Earth in two millennia. For example, He conveys that a Third World War will occur on Earth. And, indeed, at the beginning of the twenty-first century, a Third World War occurs. If there is a sufficiently accurate real prediction of the events of a Third World War, then there is a source of these sufficiently accurate predictions. And the source of these real predictions is God. What more real proof of God's existence do you need?


## What is Truth?

If a person doesn't have a clear enough understanding of what is right and what is wrong? If a person's life is going awry? If a person feels like their life isn't worth a damn? If a person can't understand what in this life has meaning and what doesn't? If a person doesn't understand where to spend their energy and where not? If a person feels like they don't understand something very important in this life? All this means that a person doesn't know the "Truth".

One must be able to discern the difference between "philosophical absolute truth", "spiritual absolute Truth", and the "Truth to which a Buddha awakens", the awakening to which Buddha derives his title. One must also be able to discern the difference between the concept of "Truth" with a capital T and the concept of "truth" with a lowercase t.

Truth, with a small letter, is the content of a thought about the essence of the knowable that has overcome the status of a hypothesis in the procedures of verification for compliance with the knowable; the coincidence of thinking and reality as opposed to error (contradiction between thinking and reality). Practice is the criterion of truth. Truth, with a small letter, is also called a human statement when it corresponds to reality (truth as opposed to a lie). The concept of truth is also used in logic, when a particular logical statement has no contradictions.

The concept of absolute truth (with a small letter) is used in philosophy. In philosophy, absolute truth is a true statement (philosophical or scientific), the content of which does not imply problematization and correction. In other words, if a statement can be problematized, with subsequent correction according to some criterion, then this truth is not absolute.

Since the absence of any problematization or correction of any true statement is impossible (unless this statement is equal to zero in its content),Insofar as absolute truth does not exist, it follows that the essence of primordial philosophical absolute truth lies in its absence. In Buddhist philosophical schools, this principle is called the principle of emptiness: "truth is emptiness".

"There is nothing inherently existing". Everything we think about any given phenomenon as an essence is merely our own thoughts, which we "extract" from things or phenomena. And these thoughts themselves were not and are not present in any things or phenomena.

_________________

Truth with a capital T is usually understood to refer to spiritual absolute Truth.

The essence of spiritual absolute Truth lies not in the existence of a Single God, nor in the structure (or universal interconnectedness) of the Universe, nor in the existence of an afterlife, nor in the existence of the law of karma, but in the eradication of worldly desires.

The eradication of worldly desires is the same as liberation from addictions, from samsara, from the bonds of samsara, from suffering, from illusions, from bonds, from karma, and other such things; it is the same as the attainment of nirvana, the absence of agitation, the state of the Absolute, a state of absolute peace. Since the state of nirvana is described as a transparent emptiness in which there is nothing, in Buddhist philosophy the principle of emptiness, "Truth is emptiness", is also applicable to the "spiritual absolute Truth". That is, essentially, there is no difference between the "spiritual absolute Truth" and the "Truth to which a Buddha awakens". They are one and the same. However, it is crucial to understand the distinction between the two interconnected things discussed here. "The Truth to which a Buddha awakens" is the state of mahanirvana, the experience of this state, and what remains in the Buddha as a result of this experience. All of this is personal experience. And therefore, all this material cannot be conveyed in verbal and logical form. However, on the other hand, all this material can be conveyed to some extent in verbal and logical form. It is precisely that part that can be conveyed in verbal and logical form that is conveyed by the concept of "spiritual absolute Truth". The experience of Buddha is reflected in this concept, but is not fully reducible to it.

Experience cannot be conveyed in words. Words can only convey knowledge. Knowledge and experience are different things. When a teacher tells students something in school, they are transmitting knowledge. When a teacher assigns students a problem, and the students solve it, the students gain experience the experience of solving that problem. Experience is not transmitted in any other way. Experience is a thousand times more informative than knowledge. It is for this reason that it is impossible to convey knowledge of nirvana or the experience of awakening in words, like ordinary knowledge. The only thing that can be conveyed in words are instructions, instructions on the methods by which adepts could themselves enter into the correct meditative state and experience nirvana, liberation, awakening, or any other required experience. This is precisely why it is always wrong to understand "spiritual absolute Truth" as merely knowledge of the results of spiritual practice, but not the results themselves. This is because the results of spiritual practice can only be realized through personal experience and in no other way.

This is precisely why preserving authentic Buddhist sutras is meaningless unless these sutras are backed by a system of genuine spiritual practice. This applies to both the Pali Canon and all other scriptures. This is precisely why only those sutras that are backed by a system of genuine spiritual practice can be called authentic Dharma (literally, Law). "Purify the eye of Dharma through the ten virtuous deeds and the three types of correct action". This is precisely why the Eightfold Path is not a path of knowledge, but a path of personal experience. And it is no coincidence, and precisely for this reason, that Gautama said, and his words remain true to this day, that the authentic Dharma would only exist for five hundred years after his passing. And so it was. Exactly five hundred years later, Buddhist arhats wrote down (for the first time) the text of the Pali Canon and claimed to have saved the Dharma.

Practice, practice, practice! Practice spiritually. Without real spiritual practice, which accompanies the Law, the Law ceases to be the Law. Without real practice, the Law (Dharma) becomes nothing more than useless wastepaper, a museum exhibit.

What the Buddha awakens to is mahanirvana. The experience of mahanirvana in this sense is called "spiritual absolute Truth". When, for example, in the film "Little Buddha", the Buddha sits in the lotus position, begins to meditate, and is overcome by the devil in various ways, then, in this case, it is exclusively the inner devil that resides within the Buddha. It is simply an image. The film presents an externalized and artistically shaped image of the inner obstacles that confront the Buddha just before achieving his goal. These are the obstacles that arise before attaining Great Liberation. All of these obstacles have a precise name. They are "worldly desires".

Sometimes one hears the opinion: "There is no need to seek the Truth. The Truth is Jesus Christ". However, if such an element as "trust" is used in justifying what Truth is, then this will be an erroneous justification of Truth. The process of justifying the correct Truth should not have "trust" as an intermediate link. If the justification of the true Truth relies on "trust" as an element of this proof, then such Truth becomes questionable. Because it is not suitable for everyone. It is suitable only for those who are in this state of "trust"; it is suitable only for those who believe in this particular instance of the alleged Truth.


## Levels of achievement

● Hatha Yoga – purification of the right, left and central channels. Awakening of Kundalini.

● Raja Yoga – ability to transcend the grasp of the three gunas, and in particular the energy of tamas. Tamas in a person manifests itself as laziness. That is why the first thing any practitioner should get rid of is tamas. Therefore, when a practitioner overcomes his tamas, a very high willpower awakens in him.

● Kundalini Yoga – ability to steadily enter samadhi. Holiness.

● Arhat – entering the state of nirvana. Solitary awakening. Solitary liberation and enlightenment ("enlightenment" is the mental side of liberation). A soul worthy of sacrifice. Mahamudra Yoga.

● Bodhisattva – savior. Mahayana Yoga.

● Bodhisattva in astral – savior in the astral plane. Astral Mahayana Yoga.

● Bodhisattva in Causal – savior in the causal plane. Causal Mahayana Yoga.

● Buddha – attainment of mahanirvana. Great Awakening to the Truth. Great Liberation. The spiritual level of a Buddha surpasses the spiritual level of any god, with the exception of Shiva.

● Winner in Truth – attainment of Mahanirvana independently, without teachers.

● The Departure of the Conqueror in Truth into Mahaparinirvana – attainment of the Absolute. Adi-Buddha. The spiritual level of Adi-Buddha surpasses the spiritual level of any god, including the spiritual level of Shiva.


## Awakened Bodies – Buddha Bodies

Yogis, in the course of meditative practice and the mastery of ever deeper boundaries in it, awaken the sleeping bodies within. Awakening the body of another dimension and a controlled exit in this other body is also called the formation of this other body.

● Physical body – associated with the muladhara chakra. Operates in the world of phenomena. To exit the physical body into another body, the yogi must bring the physical body into an altered state. For example, relax extremely or enter a semi-sleep state (meditative state), or fall asleep, or enter a state of artificial suspended animation (samadhi).

● Ghost's body – associated with the svadisthana chakra. Operates in the lower astral plane.

● Phenomenal body (nirmanakaya) – associated with the manipura chakra. Operates in the lower causal. Can manifest itself in the world of phenomena as precognition, separated from the real physical body.

● Dharma body (dharmakaya) – associated with the anahata chakra. Operates in the upper astral plane.

● Essential body (svabavikakaya) – associated with the vishudha chakra. Operates in the middle causal.

● Reward body (sambhogakaya) – associated with the ajna chakra. Operates in the upper causal.

● Diamond Body (vajrakaya) – associated with the sahasrara chakra. True Ego. Atman. Resides in the state of nirvana.

Six Yogas of Naropa. During the Six Yogas of Naropa, the yogis pass sequentially from bottom to top through the mentioned chakras and work with the awakened bodies corresponding to these chakras. The six yogas of Naropa in order: tumo yoga, bardo yoga, dream yoga, illusory body yoga, light yoga, and transference yoga.


## The four Yanas

Yana. The path to achieving various spiritual levels is through spiritual practice (sadhana). Many different interests are realized through spiritual practice. This could be simple love or attachment to the Supreme Being, a saint, or a specific deity (or even just a form of one). It could also be a pull toward samsara. It could also be material interest. Spiritual practice includes specific techniques, such as asanas, special physical exercises, walking (standing or running), and pranayama. In Christianity, standing is a very important gymnastic component of spiritual practice (but its significance is little understood; for this reason, churchmen who call officials who hold candles at ceremonies for show "candlesticks" are incorrect). Spiritual practice also includes mental exercises, such as meditation, mantras, prayers, and reading sutras. Spiritual practice also includes lifestyle changes. Spiritual practice also includes cleansing techniques and various ascetic abstinences, such as intermittent dry fasting. Spiritual practice also includes various rituals and ceremonies. Spiritual practice also includes various forms of donation, whether to oneself, one's actions, or one's values. Spiritual practice is conducted either independently or under the guidance of various mentors. Spiritual practice is conducted individually or by joining like-minded groups. The many schools, approaches, paths, and methods of spiritual exploration are commonly systematized, categorized, and correlated with the four yanas.

● Hinayana (literally "lesser vehicle") is the path of individual, personal liberation. It is also known as Theravada. This path entails the adherent leaving home, joining a monastic community, and becoming a monk by taking the appropriate monastic vows and precepts. Within this yana, the practice of retreat is also practiced, where the adherent renounces worldly life but lives outside the monastic community. Sometimes, retreat occurs outside the community, but under its supervision. If the rate of spiritual growth is compared with that without a community, then progress within the community is significantly faster. Laypeople should strive to become monks. If this is not possible, then they should structure their lives so that they are as similar and close as possible to the monastic life. Among the recommended donations that laypeople can make are donations to the monastic community. Through such a donation, a layperson accumulates karmic data so that in the next life they will no longer face obstacles to monasticism. A prominent characteristic of Hinayana is social isolation, autism, and egocentricity. Any interaction, any social openness of the adept, throws their state back to the initial, mundane level; in this case, the adept is filled with data they receive from another person, and this foreign data, as a rule, becomes overwhelming, and, as a result, they fall to the mundane level. The goal of Hinayana is lesser nirvana. One who has achieved lesser nirvana is called an arhat. After personal achievement, becoming an arhat, the adept can choose what to do next: discard life and enter lesser parinirvana, or embark on the path of Mahayana.

● Mahayana (literally "great vehicle") – in its strict, original sense, is the continuation of the path of spiritual growth after attaining the level of arhat. This is the path of the bodhisattva. Bodhisattvayana. The main task of the bodhisattva is to bring all souls to spiritual awakening. The goal of Mahayana is mahanirvana. One who ultimately achieves mahanirvana is called a buddha.

However, there is another, broader meaning of the word Mahayana. It turns out that Mahayana can be practiced even at the Hinayana stage. Moreover, it turns out that if a person has not yet reached the level of bodhisattva, but nevertheless practices what a bodhisattva must do, then their speed of spiritual advancement increases significantly. Therefore

Mahayana, in its broadest sense, is the path to the salvation of all souls. Mahayana adherents initially strive for attainment for the sake of saving all souls. This approach is based on the development of bodhichitta. Bodhichitta (literally, "enlightened consciousness") is the conscious choice and determination of the adherent, whether already an arhat or not, to dedicate themselves entirely to the salvation of all souls. Mahayana, in this broad sense, encompasses all other paths. Mahayana is practiced by both monks and laypeople. Within Mahayana schools, there is a common misconception that mahanirvana differs from lesser nirvana in that lesser nirvana is attained individually, while mahanirvana is attained collectively. This is not true. Both are attained individually (cases of simultaneous collective awakening are virtually nonexistent). The difference between the two lies in the spiritual level. The practice of the Six Yogas of Naropa and the Six Bodies of Buddha are also included in the Mahayana.

● Tantrayana (literally "secret vehicle", tantra translates as "connection, thread, sequence") is a secret esoteric vehicle. Tantrayana is part of both Mahayana and Vajrayana. In Tantrayana, non-trivial means are used to achieve goals. Magic. Borderline states (of life and death). Psychotechnics. Social engineering. Tantra is understood as the practice of achieving the final result ("fruit") the state of Buddhahood by any possible means. "The word 'tantra' is understood as the inseparability of the cause (base), skillful methods (path), and fruit". Tantra practices rituals, mudras, meditations, and yantras. All tantric practices are secret. They cannot be disclosed to anyone. Otherwise, the practice will be ineffective. An important detail of tantra is the bodhisattva vow. That is, an adept, whether an arhat or not, must necessarily take a vow to save all living beings. Another essential requirement of tantra is the vow to attain Buddhahood, with the goal of subsequently saving all, or as many, souls as possible. Tantra is considered the shortest and, at the same time, the most dangerous path. It is crucial for a tantric adept to find a good teacher, who must also be thoroughly vetted.

Tantra transforms the adept into a divine being. Identification with the deity(ies) occurs through mantras, mandalas, meditations, and rituals. Signs and symbols, particularly words written in Sanskrit, acquire special significance in the practice (which resonates with Orthodox arguments about the need to read prayers in Old Church Slavonic; this inevitably creates a unique existential perception; although it is more than obvious that the lag between church language and modern language is a normal, natural phenomenon). Tantra is characterized by an expanded list of practices, departing from traditional Buddhist meditation and rituals, and borrowing from other religions, such as yoga, Christianity, Sufism, paganism, and Taoism. Physiology is studied as a means of transforming the body. Techniques for activating sexual energy are used. A rule for the mind is introduced, stating that there are no failures in practice; that is, any failure is not a failure, but, on the contrary, a stroke of good fortune, an event necessary for development, a lesson, and should be studied to avoid repeating the mistake. A repentant sinner is spiritually superior to a righteous person. Moral and ethical standards are being reconsidered.

It is especially important to note the significant difference between true Tantra and what amateurs mistakenly perceive it to be. The large number of so-called Tantrics who have appeared recently (at the beginning of the 21st century), practicing in the tradition of Rajneesh or Andrei Lapin, in fact, have no connection to true Tantra. They simply engage in highly sophisticated group sex, employing esoteric, magical, and energetic techniques. They practice all of this for the sake of achieving increasingly sophisticated pleasure. As a rule, at these orgies there is no talk whatsoever of any understanding of what spiritual growth is.

● Vajrayana (literally "diamond chariot") is the path to developing an indestructible consciousness. The main aspect of Vajrayana is unwavering commitment to the guru. "Diamond consciousness cannot be formed, it can only be copied". Vajrayana places very high demands on the spiritual level of the guru. In Vajrayana, the guru must be at least a Buddha or a Bodhisattva, very close to the highest awakening. Vajrayana is considered the highest chariot. It is easy to see that Christianity is also a diamond chariot, since the most important aspect in Christianity is proclaimed to be faith in Christ and complete, uncritical obedience to him (servitude to God). As in Tantra, of the three types of action, the most important action is the action of the mind. Thoughts must be pure or none at all.


## Commandments

The commandments are indications of what a person embarking on the path of spiritual awakening should not do. The higher a person's spiritual level, the fewer mistakes they make on their own, and the fewer commandments they must observe. A spiritually perfect person, such as a Buddha, for example, has no need of commandments. The lower a person's spiritual level, the more mistakes they involuntarily make throughout their life, and the more commandments they must observe to keep themselves from falling. Almost all commandments are formulated negatively: don't do this, don't do that. Therefore, a commandment such as "I am God", which exists in Christianity and Judaism, by definition of what a commandment is, falls outside the definition of a true commandment (unless one considers the clarifying subtext of "You shall have no other gods", which, in fact, also falls outside the definition, as it is more manipulation than a commandment, since there is no specific criterion by which this particular "God" is distinguished from any other "god").

Commandments work best if the list of commandments is free of serious omissions, if, as far as possible, everything that could destroy a person is foreseen. To cover as many options as possible, Buddhists took into account that a person can perform three types of actions: actions of the body, actions of words, and actions of the mind (actions of the mind here also include actions of the soul, such as feelings, emotions, and states). Sages of various religions also noted that a person is prone to fall under the influence of one of the three universal energies: the three gunas (satva, tamas, or rajas). These three obsessions became known in Buddhism as the three poisons. This means that virtually any wrongdoing can be seen as a consequence of being obsessed with one of these three poisons. When we consider the division into the three poisons and the three types of actions, we arrive at the following: Rajas at the level of the body is murder. Tamas at the level of the body is adultery. Satva at the level of the body is theft. Rajas at the level of words is backbiting. Tamas at the level of words is lying. Satva at the level of words is slander. Rajas at the level of the mind is hatred. Tamas at the level of the mind is ignorance. Satva at the level of the mind is greed. It is believed that the actions of the mind are more important, that all other misdeeds arise from the actions of the mind. Therefore, these three greed, hatred, and ignorance were called the three root poisons. They were blamed for all the suffering a person faces in life. That is, the cause of all suffering lies in the three root poisons: greed, hatred, and ignorance. If a person eradicates these three poisons, they will achieve liberation from all suffering and attain true spiritual liberation.

Three poisons multiplied by three types of actions equals nine. This gives us nine fundamental commandments. Adding one more commandment for speech results in ten fundamental commandments. These ten commandments, with slight modifications, are preached in all religions.

What is crucial to keep in mind here? It is important to understand that each of the ten commandments must be understood in both a narrow and a broad sense.

For example, the commandment "thou shalt not kill". Christians generally believe that to observe this commandment, it is sufficient to refrain from killing another person. This is a mistake. One should not treat the sacred scriptures so superficially. It is naive to think that simply by not killing one's own kind, one will avoid falling into the world of hell. No, it is not so. By not killing people, one will avoid accumulating only the heaviest, most dangerous karma. However, to avoid accumulating the karma of hell altogether, one must observe the commandment "thou shalt not kill" not in a narrow, but in a broad sense. And what does this mean? This means the following: do not cause physical pain to anyone, do not kick, push, hit, swing, scare, kill people, animals, fish and insects, do not engage in terrorist activities, do not commit terrorist acts, do not threaten terrorist acts, do not kill or beat anyone who does not agree with you, do not kill or beat anyone who has a different worldview, do not kill or beat anyone who has a different religion, since the production of almost any food is associated with the killing of living beings, therefore, do not eat not only fish or meat, but also try to eat as little as possible of any other food products, and also try not to feed other people or other living beings (unless this is done to save life), do not eat or damage seeds, do not damage plants, do not dig the ground, do not mow, lend a helping hand in trouble, do not cause offense, do not take revenge, do not mock, do not Do not oppress, do not be intrusive, do not perform an abortion, do not assist in performing an abortion.

The commandment "Thou shalt not steal" in a broad sense means the following: do not steal, do not commit robbery, do not appropriate by force, do not appropriate secretly, do not travel without pay, keep a minimum of belongings, do not borrow, do not lend, do not allow default on debts, do not delay repayment of debts, do not take someone else's property without permission, do not use someone else's things without permission, if possible, do not use someone else's things, do not appropriate someone else's items or items of common use, do not appropriate alms intended for others, do not take anything that is not properly laid around, do not throw away any food, including uneaten food, do not throw away anything that is fit for food, do not indulge in reckless behavior, do not live in luxury, do not indulge in debauchery, do not lead a dissolute life, beg, be simple, do not withhold from a worker the wages he deserves, do not appropriate surplus value, do not appropriate someone else's labor, do not live on the results of someone else's labor, do not engage in commerce (an activity the purpose of which is to obtain income), do not appropriate income, spend on yourself (or loved ones) from the income received only a share equal to the invested efforts, do not appropriate someone else's property, do not appropriate public property, do not appropriate income from the sale of public property, do not gamble on the stock exchange, in bets, in casinos and the like, do not gamble, do not play lotteries, do not use insurance, do not speculate, do not abuse a deficit obtained due to a deficit Invest any excess income entirely into a business that eliminates this deficit, do not attend corporate events, do not pocket unearned money, do not receive a salary that exceeds the efforts you have put into this business, make donations, do not own more than one home, do not accept unearned bonuses or prizes, abstain from excessive consumption of food and drink, and practice intermittent dry fasting.

The commandment “You shall not commit adultery” in a broad sense means the following: to abstain from any sexual activity, not to waste sexual energy in any way, not to have lovers, to have intercourse only for the sake of having children, not to cheat on the father (mother) of your child, not to divorce the father (mother) of your child, to remain faithful to the father (mother) of your child even if you are widowed, not to touch people or other living creatures, not to have animals at home, not to entertain yourself with dancing, music or visiting other entertainment events, not to play computer games, not to play other games and not to entertain yourself in any other way, not to use intoxicants, not to smoke, not to use drugs, not to use perfume, cosmetics or other jewelry, not to arrange feasts, not to use a luxurious, large or soft bed, not to communicate with the opposite sex (for the sake of communication), not to seduce persons of the opposite sex, not to conduct seductive conversations, not to look at persons of the opposite sex, do not sleep in the same room with the opposite sex, do not swim, do not shower, do not take a bath or steam room with the opposite sex, do not lie on your stomach, maintain good posture, do not have fun, do not enjoy, do not be captivated by taste, sight, smell, hearing, touch, sensation of movement, delicacies, gluttony, be satisfied with Lenten food, do not watch romance films, do not read depraved books, do not read fiction, do not read vain and soulless books, do not look at shameful images, do not watch erotica or pornography, refrain from seeking impressions, refrain from contemplating anything interesting, do not show curiosity, do not admire, do not do empty, meaningless things.

The commandment “not to speak evil” in a broad sense means the following: not a drop of cold, sharp, evil, not to swear, not to use foul language, not to swear, not to engage in negative conversations, not to be indignant, not to scold, not to shout, not to argue, not to speak in a raised voice, not to reprimand, not to reprimand, not to condemn, not to mention evil spirits, not to insult, not to contradict, not to say abusive, cruel or caustic words, to refrain from blasphemous statements, not to threaten, to speak with honor and respect, silence in front of those who offend, to stop enmity and discord in the family (and not only), not to speak ill of others, not to scold in their faces, not to scold behind their backs, not to curse, not to blame other people or circumstances for your failures or your problems, to listen to another person when he shares his problems with you, not to shut another person’s mouth, to give speak up, give someone the opportunity to speak out, do not block anyone on forums or other social networks and do not delete other people's messages (except in cases where these people themselves violate the commandment "not to speak ill of others"), be accountable for deleting other people's messages, be accountable for blocking on networks to everyone who asks about it, be responsible for your words, be responsible for your actions, be responsible.

The commandment "not to slander" in a broad sense means the following: to refrain from criticizing anyone (unless absolutely necessary), to keep other people's secrets, not to disclose personal information about others without permission, not to suspect, not to ridicule, not to make fun, not to speak mockingly, not to exalt oneself above others, not to assert oneself, not to be arrogant, not to defend oneself in words, not to speak arrogantly, not to talk about loving oneself, not to speak on the basis of loving oneself, to be modest, to be impartial, not to seek glory, not to seek honors, not to boast, to defend the innocent and the righteous.

The commandment "thou shalt not lie" broadly means the following: do not lie, do not deceive, do not cheat, do not speak frankly, do not engage in idle chatter, do not flatter, avoid jokes, speak only to the point, silence is golden, do not engage in seductive conversations, do not mislead others, and keep promises.

Care should be taken not to violate the commandments regarding speech, either in writing or electronically. The commandment “root out anger” in a broad sense means the following: not to allow thoughts based on hatred or anger, not to violate the commandment “not to slander” in thoughts, not to think about breaking the commandment “do not kill”, not to allow yourself to be especially manic with anger, not to get angry, not to allow negative thoughts, to suppress thoughts of revenge, to tolerate insults, to restrain the heart from anger, to avoid the indignation of the heart with anger, to forgive insults, to love offenders, to love enemies, to re-educate innate egoism and love for oneself into altruism. Rejection of the cult of self-love, not wishing evil, eradicating coldness and indifference, not being afraid to die, not killing love, love for one's neighbors that is brotherly, pure, equal to all, impartial, joyful, flaming equally towards friends and enemies, the desire to crucify oneself like Christ, not to explode, not to allow the mind to be clouded by malice, suppress bitterness, suppress irritability, suppress obstinacy, suppress suspicion, suppress suspicion of evil intent, suppress suspicion of violation of norms, suppress suspicion of a bad quality in another person.

The commandment “eradicate greed” in a broad sense means the following: do not allow thoughts based on greed, do not violate the commandment “do not slander” in thoughts, do not think about breaking the commandment “do not steal”, do not especially allow yourself manic greed, do not envy, do not love money, do not want to get rich, do not think about the means to enrichment, do not dream about wealth, do not consider income as your property, do not be selfish, do not be stingy, do not love things, do not have a desire to receive gifts, do not be attached to property, to real estate, to money, to savings, do not have thoughts of ownership of anything in your mind, even to personal belongings, clothes and your own body, eradicate the desire to have a good thing, eradicate the desire to appropriate someone else's thing, eradicate the desire to appropriate a thing that “lies badly” (easily accessible for theft, or is lost), hatred of luxury, not to engage in science and art for the sake of earthly glory, not to despise one's neighbor, not to prefer oneself to everyone, to eradicate pride, to eradicate the desire to support one's own life, to dedicate oneself entirely to the Absolute.

The commandment “root out ignorance” in a broad sense means the following: not to allow thoughts based on ignorance, not to break the commandment “do not lie” in thoughts, not to think about breaking the commandment “do not commit adultery”, not to especially allow yourself manic lust, reject hedonism, not to have fun, not to enjoy, not to have tender feelings (to your activities, to conversations, to communication, to being in company, to rest, to clean water, to tasty food, to food, to good weather, to pleasant experiences, to a change of scenery, to travel, to tourism, to experiences, to the beautiful and the wonderful, to music and songs, to news, to new things), not to show interest in animals, not to have a greed for sleep, don't sleep in complete darkness, not to do anything for the sake of appearance, for the sake of beauty, not to touch the altar or other sacred objects without the appropriate ceremony, refrain from ceremonies and actions with the altar or sacred objects, performed only with the left hand, do not damage or throw away icons and mandalas, sacred objects, portraits of saints, venerate saints from any religion, do not succumb to ignorance (for example, "it's okay if you're a little lazy", or, for example, "it's okay if you relax a little", or, for example, "it's okay if you break the commandment", or "it's okay if you lie around a little", or, for example", it's okay if the child doesn't live with both of its biological parents", or "it's okay if the child lives and is raised in a state institution", or "it's okay to have an abortion", or "it's better to have an abortion than to then abandon your child", or, for example, "it's okay to go for a walk a little", or "it's okay to dream about the sensations and desires of the body, soul and heart", or "there's nothing wrong with enjoying prodigal thoughts"), to observe chastity in thoughts, not to put a loved one above the Absolute, not to put an agreement with a person above an agreement with the Almighty, not to put an agreement above the Truth, not to put any reasons above the Truth, not to put any knowledge above the Truth, not to show laziness (the energy of tamas), not to succumb to tamas, not to allow agnosticism (thoughts that deny the possibility of scientific knowledge). Absolute, God, Holy Spirit, nirvana and other similar spiritual foundations), not to deny the existence of the law of karma and reincarnation, not to allow thoughts that deny the Truth (the need to eradicate worldly desires, the need and benefit of spiritual practice, other foundations of spiritual practice), inactivity of the bodily senses, silence of the mind, repentance, awareness of the fall, a feeling of poverty of soul and spirit, the desire for prayer, solitude, obedience, humility, confession of one's sins, careful observation of all deeds, words, thoughts and feelings, distrust of one's own mind, fear of the Almighty, humility, constant accusation and reproach of oneself, rejection and oblivion of false customs, rejection of erroneous traditions, rejection of erroneous vows and rules, recognition of one's feeblemindedness. To suppress: sadness, despondency, grief, melancholy, cutting off hope for one's spiritual growth, doubt in promises, ingratitude to heaven for everything that happens, faint-heartedness, impatience, lack of self-reproach, grumbling, renunciation of the feat of a difficult spiritual life, the desire to leave one's field, evading the burden of the cross – the struggle with passions and sinfulness, laziness in any good deed, especially spiritual, abandoning the religious or prayer rule, loss of memory of the Absolute, abandoning unceasing prayer (mantra) and soul-profiting reading, inattention, haste, negligence, idleness, carelessness, revelry, drinking, soothing the flesh with sleep, lying down and all kinds of bliss, seeking easy salvation, moving from place to place in order to avoid hardships and deprivations, frequent walks and visiting friends, abandoning bows and other spiritual feats, forgetting one's sins, forgetting the commandments, negligence, self-justification through captivity to passions, absent-mindedness, failure to fulfill promises, despair, fickleness of character, indulgence in passions, lack of conscience, becoming like demons in character and life, lack of diligence, neglect of the spiritual education of children, self-love, self-will, hardening of the heart from successes in spiritual growth, trust in God's long-suffering, hypocritical or deceitful repentance, sinful life.


## Intermittent dry fasting

Going to the gym or exercising is, of course, wonderful. Exercise helps burn excess fat. Exercise boosts your metabolism and balances your vitamins. It's not uncommon for the body to feel unwell precisely because it has too many of some vitamins, while others are sorely lacking. Exercise balances this imbalance.

Exercise burns off excess substances in the body, thus returning it to a normal state. In other words, exercise compensates for overeating. A person eats something tasty; as usual, tasty foods always make you want to eat more. And then you have to go to the gym or go for a walk, and you have to burn off everything you've eaten in excess. Otherwise, complications will arise, you'll get sick, or you'll feel really bad. However, it would seem so. What's the problem? Eat, overeat, exercise, and solve the problem. And that's it. That's it, right? The problem is that with this kind of turnover of nutrients, a person wears out their body faster. And the heart suffers the most from this regimen. Because during exercise, the heart bears the greatest, most debilitating load.

It should be noted that not only exercise but also fasting can balance out nutrient imbalances in the body. Dry fasting is, in fact, the most ideal vitamin balancer. For example, if a person practices a diet (not fasting, but a diet), they will definitely need to add multivitamins to their diet to compensate for the vitamin imbalance that is inevitable with any diet. With pure fasting, however, the opposite is true. During fasting, the body itself becomes a generator (so to speak) of nutrients and vitamins. That is, the body itself decides which vitamins it needs to produce and absorb.

Fasting is a very powerful cleansing agent. It regulates metabolism. However, in spiritual practice, fasting or cleansing the body is not important in itself. In spiritual practice, one of the main goals is to awaken kundalini energy and raise it to the upper chakras. This is precisely what intermittent dry fasting does. After two days of intermittent dry fasting, you are allowed to eat whatever you want for one day, whatever you please. Although, of course, it's best not to overindulge.

Hellish beings eat five times a day. Animals eat four times a day. Pretas eat three times a day. Humans eat twice a day. Asuras eat once a day. Devas eat every other day. Saints eat every other day. Eating food and water every other day is the most suitable diet for the human body. This diet is the most correct and beneficial. Eating food and water more often is incorrect and harmful. Dry fasting cures virtually all diseases. Dry fasting is a direct path to samadhi.

The practice of intermittent dry fasting exists in both Buddhism and yoga.

Dry fasting is a practice that should be performed during any retreat. Transitioning to intermittent dry fasting is a real path, a real technique for finding the means to further spiritual growth when unfavorable conditions arise, and despite these unfavorable conditions. The practice of intermittent dry fasting allows one to awaken the kundalini in those who have not yet awakened it. Or to more steadily activate it in those who have already dormant it. Or, for those whose kundalini is steadily awakened, this practice will bring one very close to achieving the level of raja yoga.

During dry fasting, the duration of sleep is significantly reduced.

Intermittent dry fasting significantly increases life expectancy.

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You can begin practicing intermittent dry fasting immediately, starting tomorrow, without any warm-up or special preparation; like any other yogic cleansing technique. You need to fast for two days (it's okay if you only manage one day at first). There won't be any particular problems breaking this fast. Basically, if you have any doubts about your body, you should break the fast like this: eat an orange, then an apple, then take a break of at least forty minutes, then eat any regular food. By the second fasting cycle, your body will be sufficiently prepared to break the fast without any preludes.

You'll likely experience headaches, dizziness, or other unpleasant sensations during the fast: pain in various parts of the body, itching, goose bumps, increased body temperature, or something else. All of this is a consequence of the awakening of kundalini energy. During this practice, kundalini energy awakens and rises through the energy channels. In areas where there is impurity in the energy channels, excess friction occurs, resulting in pain or other noticeable sensations. All of this must be endured as long as it is being washed away from your karma. Continue fasting, and your pain will become milder and milder each time. Don't be afraid of anything you have to endure.

Dry fasting must be strict. If you dilute it with water, the body won't realize it's fasting. Furthermore, the need to treat the water will overload the body, already weakened by fasting. During dry fasting, don't gargle with water to relieve dry mouth. This will lead the body to falsely believe it's starting to drink water (and, consequently, to start eating).

Yoga distinguishes between cleansing the body using the elements of earth, water, fire, wind, and space. Each successive element in this sequence represents a higher level, a higher level, than the previous one. During dry fasting, the element of fire will be used to cleanse the body. This is why your body temperature will be slightly higher than usual during a dry fast. This is also why you should not drink water during a dry fast. You should also avoid cooling your body down, and especially avoid overcooling it. You should not bathe. You should dress warmly.

Keeping track of how much time remains until you break the fast is painful. Therefore, it's better to distract yourself with other activities.

The Bible strongly recommends that anyone who considers themselves a true spiritual practitioner (an angel of the church) practice a ten-day retreat without food or water. Preparation for a ten-day dry fast can begin by switching to eating and drinking every two days on the third day. After one to three months, you can switch to eating and drinking every five days on the sixth, seventh, and eighth days. After one to three months, you can move on to a ten-day dry fast. After this, you need to eat and drink normally for about five days, and then repeat the retreat for another ten days. You need to repeat the retreat constantly until you achieve liberation. This is the fastest path to liberation. And once you achieve it, you need to continue this retreat regimen for the rest of your life. This lifestyle may initially seem impossible and daunting. However, as it turns out, the human body adapts to such a regimen, quickly gets used to it, and begins to pursue it with increasing passion.

First, you need to train your body on two-day fasts. That is, the body of a person who has experience with two-day intermittent fasting and the body of a person who has not are completely different organisms. You could even say they have completely different constitutions. They are different races. They are different animals. And the rules for one are completely unsuitable as rules for the other.

If you are successful in the practice of eating and drinking every two days on the third day, switch to eating and drinking every five days on the sixth, seventh, and eighth. If you're successful at eating and drinking every five days for the next three, switch to eating and drinking every ten days for the next five. On meal days, eat as usual and as much as you want. Those who have experience with intermittent dry fasting will easily understand the following. It turns out that a person can and should constantly and daily be in a state of dry fasting. It turns out that even on meal days, the practice of dry fasting doesn't stop. What does this mean? It means that when a person ingests food, the body is in a state of absorption. And when a person stops eating, then for the time until the next meal, the body quite quickly switches to fasting mode. The body is in a state of isolated metabolism. However, If you put something, even a small one, in your mouth between two meals, the body will readjust and prepare to process the sudden influx of food. And it's easy to understand that all these unexpected changes the start of a meal, then another pause force the body to readjust itself repeatedly and pointlessly. They waste your time. This same reasoning also applies to the case where, between meals, you're not drinking food, but simply drinking water. The longer the interval between meals, the worse it is. This type of fasting becomes especially severe if it's interrupted by a nighttime (and therefore longest) period of time.

Even if a person doesn't practice intermittent dry fasting, but nevertheless begins to maintain dry periods between meals, they will significantly improve their health and significantly extend their lifespan.


## Sleep and Death

Sleep and death are similar states in that in both, a person has virtually no conscious control over themselves. The same can be said of a coma and suspended animation. In ordinary life, while awake, a person might think, for example, "Every day I will go to work and work", and after this thought, the person will do just that, and will, indeed, go to work every day. This ability, the ability to monitor the implementation of one's decisions, is possessed by the brain specifically in the physical world. This is a characteristic of the physical body. The physical brain has the ability to set conscious goals and then achieve these goals. In sleep or after death, however, the soul loses this ability to set and achieve goals. The soul loses this ability because it lacks a physical brain. Without a physical brain, setting goals for oneself and pursuing them becomes impossible. The soul behaves spontaneously in sleep. In dreams, the soul typically finds itself in places connected to subconscious motives. And the soul's motives are dictated by needs, desires, and habits. Without a body, the soul is constantly buffeted by the winds of desire. In dreams, the soul chases goals that appear like obsessions.

The soul moves the body. Without the soul, the body itself cannot move. Without the soul, the body is either asleep, in a coma, in suspended animation, or dead. Somewhere in the human physical brain, there is a special astral magnet. This astral magnet, when activated, attracts a specific, determined soul. This magnet does not respond to any other souls. And the soul does not respond to any other magnets. The soul has a very complex, strictly individual encoding for access to the body. When the physical brain sleeps, this astral magnet in the brain is switched off, and then the soul, having lost its physical moorings, begins to drift away.

However, this doesn't mean that a person has no control over themselves in a dream or after death. The methods for controlling the soul in both cases are similar. The soul can be controlled through meditation. A constantly recited mantra, prayer, or vow can cross the threshold of sleep and resonate within the dream. The last thought, thought strongly enough, has the greatest influence on sleep. This last thought triggers the dream. And dreams have this peculiarity: almost every subsequent event follows from the previous one, but you can never predict which direction the plot will take. The same can be said about death.

Events in a dream or after death can be influenced by external factors from the physical world. For example, if a sleeping person is told something in a dream, it can significantly affect the course of the dream. The same thing happens after death. The course of rebirth can be significantly influenced by the person's loved ones, their words, and their thoughts. In Tibet, specially trained lamas use this technique to guide the soul toward the best possible rebirth. To do this, they read the Bardo Thodol over the deceased.

If a person dreams of flying high into infinity in an elevator, this signifies that they have the potential for spiritual liberation. Any ascent in a dream whether by elevator or stairs, on wings or by the power of thought shows a person that they are ascending spiritually. Conversely, descending in a dream is a sign of spiritual decline. One should always try to ascend as high as possible in dreams and never descend. Regularly climbing mountains, hills, tall trees, and various high-rise buildings is a good practice for this habit.

Sometimes people fly in their dreams. If a person flies in a dream and notices that they can't lift off high enough for some reason, they lack sufficient lightness. Or they might notice that they can't take off without using their hands. This means that the person in the dream is an animal. Some kind of flying creature. A bird. Such a dream also indicates that their next reincarnation will most likely be as this creature. If a person swims in a dream, it means they were a swimming animal, meaning they have the karma of an aquatic animal or fish. The appearance of any body of water in a dream, or even just running or standing water, is also a sign of the animal realm. The appearance of any animal in a dream is a sign of that animal's level, and this means that the person will be reborn as this animal. If a person in a dream moves very quickly, but only with a slight nuance, for some unknown reason, touching the ground with their hands, then this clearly indicates that this person in the dream was an animal. In dreams, we always see ourselves as human, and only human. That is, very often people think: "Oh, how wonderful, I flew in my dream, this is a good sign, I'll definitely be reborn as an angel" – no, unfortunately, this is not the case.