# Dharma – The Way Things Are. The real experience and realizations of a spiritual practitioner. Volume I. The Universe

Vadim Vadimovich Sychevskiy

The second edition of «Dharma – The Way Things Are. Real Experiences and Realizations of a Spiritual Practitioner» is a more detailed and better-structured teaching than the one presented to the reader in the first version. Due to the deeper and more extensive meditative experience, the author has significantly revised the book's original text. All chapters in the three volumes have been changed to some degree, and completely new sections have been written. For example, it includes the 17 levels of the Heavens of the Higher World of Forms as experienced in deep meditation (dhyana) and the subsequent Samadhi. The experience of each stage of meditation and Samadhi is also described more precisely. Many sections have been expanded, such as the section on the independent state of the True «Self» (Atman) section, and the question of why this original state of Nirvana was lost in the beginningless past has also been addressed in more detail.

Both versions of this book are unusually vivid, rich, and detailed, with modern accounts of the one universal Law (Dharma) that is the essence of the teachings of Buddhism, Yoga, and Taoism.

The author of this book, a researcher of Dharma and a high-level practitioner (yogi), writes about the theory and practice of Buddhism, Yoga, and Taoism as a single teaching that may point a person toward his true original nature (the True «Self») and allow one to realize this state through proper practice. His personal study, presented in this book, is based on ancient original sutras, texts, and statements of Gurus of different traditions of the past and present, as well as his personal spiritual experience. Since the author uses ancient texts and his direct spiritual experience, the discussion of advanced and sometimes highly complex teachings becomes more understandable, vivid, and perfectly practical. To show the reader that the Dharma is not a frozen religious form of the past, but a living and practically effective teaching that is fully up to date and entirely relevant to our time – that is the author’s central and precise aim.

The first volume describes the structure and functioning of the false «self», or the Five Skandhas: body, sensations, perceptions, formed experience, and distinguishing consciousness. Also, the first volume includes a detailed description and explanation of the multilayered consciousness and the three worlds of the Universe: the World of Passions (World of Phenomena), the World of Forms (Astral World), and the World of Formless (Causal World). The first volume culminates in a final chapter in which the author provides a summary of the contents of the first four chapters, as well as a detailed description of death and rebirth and the tendencies of reincarnation in the intermediate state of the Bardo.

The second edition contains a detailed description of the lower realms of the Astral and Causal Worlds, the 17 Heavens of the Higher World of Forms, and how karma manifests itself.

All of the following descriptions are accompanied by illustrations (tables, diagrams, and drawings). Some of the first edition's illustrations have been corrected, some have been completely redone, and many new illustrations have been added in order to help the reader understand the teachings presented in the book more accurately.

The book is intended for a wide and diverse audience. It will interest both those with a newfound interest in the spiritual world and those who already confidently follow the spiritual Path.

Translated from Russian by

Nikolai Gnezdilov

Yana Tsiarentsyeva

Daniil Zragus


Edited by

Jonathan Wiltshire


© V. Sychevskiy, 2026

© AEGITAS Publishing House, 2026

## Preface to the Second Edition

In 2021, I completed the book «Dharma – The Way Things Are. The Real Experiences and Realizations of a Spiritual Practitioner», which had been going on for over six years. An electronic version of the book was published that year, and a printed version the following year.

During this time, I tirelessly continued my personal practice, as well as teaching the True Dharma to others. As a result, first, I gained deeper and more detailed meditative experience, and second, I answered many clarifying questions about the text of the book. Therefore, when the idea of a second edition arose, I had the opportunity to add new details about True Dharma theory and practice to the updated text.

So, the second revised and expanded edition contains, first of all, a more detailed and better structured description of the process of meditation (Dhyana and Samadhi), as well as the worlds of the universe experienced along the way.

In meditation, we first move away from the material World of Phenomena (World of Passions) and experience the subtle Astral World (World of Forms). Then we immerse ourselves in the world of our soul's essence, the Causal World (World of Formless). Having transcended the transparent light of the Causal World, we experience the state of Nirvana (True «Self» or Atman) – the state of Absolute Freedom and Happiness in which we all originally resided. It is this original state that is the goal of true spiritual practice.

A big problem may arise on this path. The Astral World is divided into two parts: lower and higher. The lower Astral World, which is the other side of our material world, is formed by the images of our worldly desires – hatred, ignorance and greed. Unfortunately, nowadays immersion in the Lower Astral is most often considered as a spiritual practice: it is here that such phenomena as «contact with entities», «harm of evil spirits», «connection to the flows of cosmic energy», etc. originate. However, if we turn to the original texts of Buddhism and Yoga, we will see that the Great Teachers of the past, for example, Sakyamuni Buddha, said that true meditation is entering the Higher World of Forms (pure Astral World), which is formed by Love, Compassion, mood of joy for another and impartial attitude to one's own suffering. The Higher World of Forms consists of 17 levels that we go through in meditation. These 17 levels and the states of our consciousness as we move through them are described in detail in the new edition of the book.

Having completed the experience of the Astral World, we enter the Causal World. If we follow the True Dharma, we are immersed in an ocean of transparent light where we experience happiness and infinite expansion of consciousness. If one follows distorted systems of practice, then from the Lower Astral one sinks into the pitch blackness of Nonexistence in the Lower Causal World, which one confuses with Nirvana due to the immaturity of one's soul. However, Nirvana is that which completely transcends the three worlds of the universe; it is a state of perfect Liberation from suffering, but not a state in which everything disappears into darkness. These and other essential aspects of the Teaching I have endeavoured to show in more detail in the new edition.

In response to readers' questions, I have also included in the second edition a fuller explanation of the Law of Karma and the structure of the material world in which we now live to the second edition. The story of the Law of Interdependent Origination, which explains the processes of the fall and rise of our souls, has also been added. Important nuances of meditation practice, which are of great practical importance, have been added. In addition, I have tried to realize once again the experience of the cessation of the dual work of consciousness and have made a new attempt to tell the reader about the feeling left by this experience.

The purpose of this description is to show the reader, as consistently, clearly, and concisely as possible, the path of authentic spiritual practice based on the True Dharma, so that those who follow the Path will avoid mistakes and truly Attain Great Awakening.

> Vadim Sychevskiy (Dhamma Gaveshi), February 2023.

## Translator’s Preface

This unique book, which I have been fortunate to work with, is imbued with the living experience of our time. For this reason, the translation from Russian was undertaken with respect for the original work and with the hope that it may help English-speaking readers approach these ancient teachings with greater clarity.

Particular attention was given to the translation of terminology from Russian into English. Some terms have been rendered in classical forms familiar to English-speaking readers, while others have been translated according to context, in the hope of preserving their living meaning. Each term will be presented in Sanskrit and Pali so that the reader may easily understand precisely what is being referred to. Certain expressive constructions and stylistic features of the Russian text have been preserved where this was important for conveying the author’s voice.

May this book bring readers not only knowledge, but also a deeper experience of the Truth toward which these teachings lead.

> Gnezdilov Nikolai, March 2026

## Introduction

> It is necessary to make one's heart utterly impartial and stay calm. Then, all things will change by themselves, and we have only to contemplate their return. There is a great variety of things in the world, but they all return to their beginning. Return to the beginning is called calm, and calm is called return to essence. The return to essence is called constancy. Knowledge of constancy is called attaining clarity, and ignorance leads to disorder and, consequently, evil.

> Lao Tzu. «Tao De Jing».

All of us are spiritual beings. There is no doubt in that. The essence of a spiritual being is generally called consciousness. The narrowness of the conventional world outlook is that we view our consciousness as something limited, or something that has an endpoint. However, the True Dharma, or the Teachings, that point us to the true reality tell us that our true original essence is the True «Self», which transcends our consciousness and at the same time stands for it. In Buddhism and Yoga, the True «Self» is described as the complete inner destruction of harmful passions, driven from personality, complete cessation of suffering, and realization of self-awareness leading to freedom and happiness in the true sense, without losing identity. In Sanskrit, the True «Self» is originally denoted as «The Atman», and the state of the True «Self» is originally denoted «Nirvana».

If we try to realize the condition of Nirvana, that is hidden deep inside of us and is our true nature by origin, throughout our spiritual practice, our destiny will greatly change. Why is it so? Because the authentic spiritual practice is based upon three major aspects.

Firstly, spiritual practice that leads to self-awareness begins with accumulating virtues and merit. When we speak good words to others, do nice things for our loved ones, hold correct judgments, and think about all other people, we naturally radiate light. Then, we become capable of experiencing joy in this Human World equal to the light we radiate.

Secondly, we study the Laws of the Universe (such as the Law of Karma) revealed to us by the great Gurus of the past and follow them in our lives. The Laws of the Universe are the aforementioned True Dharma, or Teachings, which we will discuss later.

Suppose we choose the wrong approach and absorb information reinforcing passions and selfishness. In that case, our lives will deteriorate because we will get on the path of degeneration and degradation of our consciousness. The fact is that the objects and phenomena we see around us are the same for everyone. For example, our physical body, current events, or the planet Earth – these are all things that are seen in the same way; in other words, we all see the same things. Only the methods of analyzing and distinguishing what is perceived differ; if they are different, our actions and their results will be different. The analysis and distinction of objects and phenomena are carried out solely based on information along with the experiences we have accumulated before.

Thirdly, by studying Dharma, we acquire a correct view of the surrounding world and our inner world. We stop catching up on current events or emotions and become calm and mindful. Attentiveness and mindfulness in daily life lead us to the next step, the practice of meditation. In meditation, we focus on internal objects – images, breathing, and energy movement, or the subject of our meditation. This leads us away from all external information and towards information within us.

External information is what we see with our eyes, hear with our ears, smell with our nose, taste with our tongue, and feel with our body. That is, in meditation, external sensations stop.

Moving away from inner information is a complete cessation of the work of consciousness generated by accumulated experiences.

As a result of correct meditation, two states arise that represent a unified whole – Calmness and Contemplation. As I mentioned, this is the original state of our consciousness or the consciousness of all spiritual beings. In this primordial state of Calmness and Contemplation, we see for the first time our true nature, or Atman, which cannot be expressed with words because Atman is us in the true sense. The state of the Atman is cognizable only empirically:

«The truth of self-realization [and reality itself] are not one and not two. Because of the power of this self-realization, [reality] can bestow on others as much as it can on itself; it is absolutely impartial, it lacks the ideas of «this» and «that»; it is like the ground from which everything grows. Reality itself has neither form nor non-form; like space, it is beyond [ordinary] knowledge and understanding; it is so elusively subtle that it cannot be expressed in words and letters. Why? Because it is beyond the realm of letters, words, speeches, chatter, discerning mind, questioning, and speculative reflection, it is beyond the comprehension of ignorant people and any mischief arising from evil intentions. It is neither this nor that; beyond all rationality, it is formless and transcendent of all falsehood. It abides in the serenity of the uninhabitable – the true abode of all saints.

Oh, son of a noble family, the realm of self-realization, where all the wise dwell, is free from materiality; it is free from purity and from obscuration; free from apprehension and comprehension, free from the obscurity of confusion; it is brilliantly pure, and its nature is indestructible» (Avatamsaka-sutra[1], «The Sutra of Forty Chapters», Chapter 31).

So, as our spiritual concentration continues, a state of perfect peace of mind appears. We can make many discoveries by observing objects and phenomena in this state. To our amazement and indescribable pure inner joy, we suddenly discover that all things are completely different from what they appeared to us before. Discoveries of this kind can be called Enlightenment, and many Enlightenments are many discoveries; it is the process of moving from the wrong view to the right view. The wrong view is based on attachment, anger, and delusion, whereas the right view is based on Calmness and Contemplation. Thus, after these attachments, malice, and delusions are stopped, peace and the right view appear, by which we can see things as they really are. This pure vision is otherwise called wisdom. And then – in thought, speech, and action, whatever the movement of our thought, whatever the work of our speech, whatever the deed we perform – everything will be connected with the increase of virtues and merit, with the expansion of our understanding of the Laws of the Universe and with the increase of Calmness and Contemplation. Finally, we will be able to attain great powers. This means that not only will we realize this state that transcends egoism and the suffering and, ultimately, the cycle of life and death that it generates, but we will also be able to help others to realize it.

To realize this original state, which is us in the true sense, we need three things: theory, practice, and empirical knowledge. These three things are based on theory and practice.

### Theory. Dharma – the Way Things Are

The theory is the True Dharma or simply Dharma – Law, Teaching. Dharma (धर्म, dharma) is the Sanskrit spelling and pronunciation of this most important term. In Pali, it sounds like Dhamma (ධම්ම, dhamma). However, I am closer to the Sanskrit version, perhaps because it is more often used in Russia, along with the Sanskrit words «nirvana» and «karma», which have already entered the Russian lexicon.

The word «Dharma» has many meanings. It is «world order», «that which holds, protects and supports», «Law, Teaching», and «the right way of acting». However, the essential meaning of the pithy term «Dharma» is «The way things are». This means Dharma points to the ultimate reality and enables the insight and realization of this true original state through the right practice.

Simplified further, this means two things – seeing and knowing – both crucial in understanding Dharma. For example, if we are approaching a railroad crossing and we have good vision, we will see the barrier closed and the train approaching. And because we see these things, we have accurate or thorough knowledge of them. Luckily, having vision and knowledge, means we will not cross the railroad tracks in front of an approaching train. We do not need anyone's cue in this situation. In this case, the approaching train is reality or the way things are, and we see and know this reality or actuality.

If each of us possessed this kind of vision and knowledge regarding the entire universe or at least our human world, we would be free and happy, residing in our original state of Calmness and Contemplation. However, we do not possess pure vision and thorough knowledge of all objects and phenomena; instead, we remain delusional, mistaking illusions for reality, and as a result, we experience suffering. In this situation, we need the teachings or Dharma that the past Gurus have handed down – which point us to reality and our true nature.

A crucial aspect needs to be emphasized here. The Gurus of the past did not create these Teachings but discerned (understood) the true reality and pointed to it. This is the same as, for example, the Universal Law of Gravity, discovered by Isaac Newton in 1666. Newton did not create this law but discovered it, because gravity is inherent to all bodies of the material world in the Universe surrounding us.

To avoid engaging in long scientific or philosophical arguments that would rather distract us from Dharma than clarify the situation, I will give a simple and illustrative example of Dharma.

One of the most important organs in our body is the liver. Its existence and functioning are a fact or reality. In other words, the liver is not someone's fancy, fixed idea or dogma. Let us imagine, for example, a ridiculous statement like, «According to medical beliefs, the liver is located in the right subcostal region». Why is it ridiculous? The liver is not «according to the views» of anyone or anything. Still, it is located and functions in our body on the right side, in the abdominal cavity under the diaphragm. Similarly, our consciousness does not exist «according to the views of Buddhism and Yoga» but exists, creating our outer and inner world. Thus, both the workings of the liver and the workings of consciousness are truth or reality. The problem is that we cannot always see this truth.

Of course, even without a medical background, we have some theoretical knowledge about the liver and its functions. For example, we all know that fatty foods and alcohol have a detrimental effect on our liver cells (hepatocytes), essentially killing them. However, this is not our thorough knowledge: under normal circumstances, we cannot see our liver, and even less we see the processes in its cells. In other words, even in the material world we know well, some things are invisible to the ordinary eye. This leads us to mistaken views that can be harmful for our consciousness to see things correctly. For example, one of my acquaintances (who used to be a great lover of strong alcoholic drinks) used to pour himself another glass of vodka and say: «The liver is just a piece of meat. What will happen to it [because of drinking alcohol]?».

This is where science comes to our aid. For example, magnetic resonance imaging allows us to see the liver «layer by layer» and perform the most accurate examination of the liver. Of course, the fact that we can see the liver «layer by layer» with MRI is not «mysticism», «divine revelation», or anything like that – it is reality. In this example, science is Dharma, showing how things are, showing things invisible in ordinary circumstances, and allowing a glimpse into a world of invisible to the ordinary eye.

However, in the above example, the world invisible to the ordinary eye (i.e., the «layer-by-layer» view of the liver on MRI) refers to the material world. The material world is a projection of the subtle world[2]. One needs True Dharma and spiritual practice to see and understand the subtle world underlying the material world as its basis.

For example, in the liver region, there is an energy center called Surya chakra. Chakras[3], or energy centers, belong to the subtle world and are not visible by ordinary vision or on special equipment such as MRI or ultrasound. Our chakras are directly affected by the work of our consciousness (because it is primary), and the state of the chakras themselves, in turn, affects our physical body. The Surya chakra is blocked because of the workings of the mind, sometimes called the «bile man», this term refers to a person who first harbors anger at others and then pours that anger out like unpleasant-looking and bitter-tasting bile while sometimes mocking the object of his hatred and taking pleasure in this object's suffering. Such work of the mind leads to blockage of Surya chakra, which, in turn, negatively affects the work of the liver and gallbladder.

Thus, the True Dharma points out that behind all the phenomena underlies one or another work of our consciousness. For example, if one has an attachment to food with a distinctly spicy, exciting flavor, one will eat the corresponding foods, such as fatty meats cooked with hot sauce. If a person has a desire for primitive, readily available pleasures, he will consume alcohol. In both cases, this will take energy away from the Surya chakra, causing it to cool down and consequently harm the liver. On the other hand, if we pour «bile» anger on others, then the work of Surya chakra will also be disturbed, as I mentioned above. In other words, if we have no addiction to spicy, fatty food and alcohol, if we have no anger towards others, then there will be no harmful effect on our liver because the external world is a manifestation of our consciousness, as I will discuss in detail in the next chapters and volumes of this book.

As we can see from these simple examples, the True Dharma is the ultimate science that shows us the real state of affairs. Unlike classical science, Dharma shows us the reality of our material world and the entire universe, which includes subtle and super-subtle worlds invisible to ordinary human vision.

True Dharma, like the science in our world, is not a fixed idea, dogma, abstract philosophy, or anything like that. The Teaching does not say, «Do this and it will become good», but it shows and clarifies the essence of things: «If you do this practice, your mind will become clearer, and you will be able to see all phenomena clearly».

Further, the Teachings handed down by the past Gurus are not bare theory. Still, they are fully confirmed by a clear system of practice and the real experience of those engaged in this spiritual practice based on the True Dharma, which I will discuss in detail on the pages of this book.

### Buddhism, Yoga, and Taoism

The term «Dharma», which refers to a single Teaching or Universal Law, can be found in Buddhism, Yoga and other traditions. My own spiritual practice began with martial arts and Chinese Taoism (more on that below). Sometime later, when I began to study and practice Buddhism and Yoga, I discovered that all three of these Teachings – Buddhism, Yoga, and Taoism – belong to the same stream of spiritual practice. This stream leads us from our ordinary human existence to our true original state, which I mentioned above. I have also discovered that I am fortunately not alone in my views – similar conclusions have been reached by Gurus who lived in the recent past, such as the Venerable Ananda Maitreya[4]:

«Long ago, I practiced Raja Yoga in the Himalayas under the guidance of a Hindu yogi. This experience made me realize that Buddhism and Yoga are very similar and that many aspects of the meditative experience described in Patanjali's Yoga Sutras can be found in our experience. There is, for example, the Yoga-Vasishtha. The teachings outlined in it are very much like the experience of Buddhist meditation. Some things are different, but some things are very similar. I have been practicing Tao meditations. This path strongly resembles Buddhist meditation. I am referring to the meditative teachings of the Taoist hermits. Taoism, Patanjali's, and Buddhist teachings have much in common regarding Samadhi, which is what Buddhism talks about. And so, the Buddha came and said that one should accept all that is good in the other teachings».

Even though Buddhism, Yoga, and Taoism are most often perceived as close, they still have different teachings and systems of practice. This aspect must be clarified since the teachings and systems of spiritual practice discussed in this book are those of Buddhism, Yoga, and Taoism.

For this, we will again need the simple example of the liver. In English, we say «liver». However, for example, in Latin, it would be hepar; in Sinhalese (the main language of Sri Lanka), it would be අක්මාව (akmāva). Let us imagine that we do not know English, much less Latin or Sinhalese. If, in this case, we hear «liver», «hepar», and «akmava» or see the original spelling of these words, we are likely to think that they are completely different words denoting completely different things.

The same is true for Buddhism, Yoga, and Taoism teachings. For example, in the teachings of Taoism, the common name for energy is Qi (although different types and subspecies of energy are distinguished). The situation is similar in the teachings of yoga and esoteric Buddhism. In yoga, the energy is called Prana or Vayu; in esoteric Buddhism, it is called Lung, although the term Prana is also widely used. But for a spiritual practitioner striving to realize Enlightenment and Liberation, it is not the numerous terms, their translations, and pronunciation in different languages, not the history of their origin in Buddhism, Yoga, or Taoism, that is important, but what everything is. For example, what is the source of energy? How does it affect our consciousness? What lifestyle and energy practices should we follow to eliminate disease, find happiness daily, and head toward Liberation? When we clarify these questions by studying the True Dharma and then empirically answer them in our spiritual practice, it will not make much difference to us whether we call the energy Qi, Prana, or Lung – we will not just know all these names. Still, we will truly understand what energy we possess.

Here, the reader may have a question: why am I talking exclusively about the teachings of Buddhism, Yoga, and Taoism and not about any other teachings, such as Christianity or Judaism?

I have been engaged in spiritual practice based on the teachings of Buddhism, Yoga, and Taoism for thirty years[5]. Having gained extensive meditative experience, fully in accordance with the ancient sutras and texts of the past Gurus, I have a moral right to speak about these Teachings and ways of practice. Of course, I must emphasize here – as I will discuss in further narration that my experience is not perfect. However, I have no right to try to explain what I have not studied and practiced. Nevertheless, the attentive reader, if willing, will be able to see for himself the parallels between the Dharma and other teachings not presented in this book which I will also describe. This is because there are no true Teachings that contradict each other.

So, the succinct term Dharma is, in my opinion, the perfect term to express what this book is about – a universal Law, a Teaching that shows and explains to us everything visible and invisible, happening to man and the Universe, on a time segment: the beginningless past-present-future. In other words, the segment of time is equal to infinity. This is the Teaching explained by the Great Gurus from the beginningless past up to our current time. For example, what is this world in which we are born in this life? By whom or by what was it created? Is our life the only one or…? Not to mention the eternal «Who am I?». This World of People, other worlds in the Universe, the structure of consciousness, the processes of emergence, existence, and destruction of the Big and Small Universe, accompanied by the processes of the fall and rise of the soul, Enlightenment and Liberation (what is the difference between them?); energy, energy channels and centers, as well as systems of spiritual practices – from martial arts to the highest meditations leading to Samadhi – all this is True Dharma.

### Practice and Empirical Cognition

It is important to note that the theory of True Dharma should not exist alone. One also needs to practice and experience it.

Imagine that there is a wonderful teaching or doctrine that logically explains certain things or aspects of our lives. However, such a doctrine cannot be called complete unless it is supported by a corresponding system of practice. The relationship between a doctrine and a system of practice can be compared to a map showing a detailed route and a vehicle that can be used to reach its destination.

Now, let us imagine that we have both a doctrine (the detailed map) and a system of practice (the vehicle). However, if those who study these teachings and practice using this system do not experience any spiritual experience, this raises questions. In other words, what is described in the teachings must also be experienced by those who practice the teachings. Thus, it does not matter how many meditations you have been initiated into, nor does it matter how effective they appear to be in purifying the soul – if they do not produce the actual results described in the teachings, then the purpose of the teachings and practice has not been achieved. Conversely, if you have experienced what the teachings say through meditation, you are on the right path. It can be said that you have done an important work: you have proved through your experience that the teachings are correct and that the system of spiritual practice is effective.

So, what I have experienced, however little, while studying the Dharma and spiritual practice has been the driving motivation for me to write this book. In other words, based on my own realization of the Teachings and spiritual experience gained over several decades, I want to try to talk about the spiritual world in modern Russian, to adapt ancient knowledge for rational perception and, most importantly, for practical application in our days.

This was also preceded by a series of events that happened to me during my work and practice in Sri Lanka. The story of those events will help the reader to better understand why I decided to write this book and what exactly I want to convey to the reader in its pages.

### The Place of Power, Providing a High Experience

I would like to convey that places (environments) of power contribute to high experiences. This happened to me in the following story; – This way, said my Lankan friend who had accompanied me on the trip, pointing to a path leading somewhere in the forest. In the middle of the path were strangely arranged groups of steps leading upward and forward. The place beckoned… «Maybe I can find something here?» – flashed through my thoughts. The short trip was already ending, and my work on the «Guide to the Sacred Sites of Sri Lanka» had hardly moved.

– It is all very ancient, – meanwhile, my companion said meaningfully, either trying to stir up my interest or just talking…

– Have you been here before? – I asked.

– Never.

I did not know what I would see and feel next, but as I walked down the bizarre stone «very ancient» steps, I rejoiced in the only fact so far – the absence of people. It meant that if the place were really serious, there would be an opportunity to look around, feel, maybe meditate, or be there without being startled by the shouts of tourists, like: «Let us take a picture here!»

As I went deeper into the forest with each step, I began to feel that deep down, some object radiated a strong upward energy. It was like walking through the cold in winter and approaching a source of warmth, feeling it brighter and brighter with each passing moment.

The path, taking us to a large dirt area, ended. The trees that had «accompanied» us on this short journey «parted» and… A huge Buddha carved into a rock looked at me. To his right and left, there were three more figures on each side. The surrounding space changed completely: it seemed filled with vibrations emanating from the images.

How can I describe this feeling, this state? «Rest», «stopping», «cessation», and at the same time: «warm», «sincere», even some kind of «kinship», «something very sublime, majestic, completely transcending this world».

I drew closer to the Buddha. At the same time, I noticed that the figures on the right and left were Bodhisattvas. I immediately recognized the image of Maitreya, the coming Buddha, Avalokiteshvara, the Bodhisattva of Great Compassion, and Tara, the female Bodhisattva who leads people to Enlightenment. «Stop! We are in the land of Original (Southern) Buddhism, Theravada, not the Land of Snows, Tibet, where these images are everywhere». My mind raced with surprise that one could see such images characteristic of Buddhism of the Northern tradition in Sri Lanka.

My energy began to rise, responding to the vibrations of the Buddha and Bodhisattvas. I have always experienced such a rise during technical practices such as Taoist Qigong or yogic pranayama and mudras. It takes effort and time to raise energy, but here – just a few minutes of being near these mysterious bas-reliefs… And this energetic rise was strong, but at the same time, it was natural and soft.

I handed my camera to my already bored escort and decided to meditate – while no people were around.

The meditation experience was the starting point: it was the first time I seriously considered collecting my knowledge and meditative experience and trying to show the big picture of True Dharma by writing a book.

### Kensho

Many years ago, I experienced Kensho[6] for the first time in this life. I will not undertake a logical explanation of the essence of this experience: logical or philosophical tricks and Kensho are opposites. It is impossible to describe this primordial state of consciousness. In such cases, Masters of the past used to say, «It is as if a deaf mute were to see a dream». In other words, one must have a personal experience of this state. «Personal experience», in this case, means direct contact with the fact, without any intermediary.

At that moment, back in the distant year of 1996, I was doing a walking practice not far from my house, then suddenly…

I did not immediately realize what had happened, but I felt as if I had been waiting for this very dear experience all my life or longer. Where did this lightness in my body and mind come from? Whence did this unconditioned happiness and calm joy rise?

The external sensations and the internal flow of thoughts stopped, so it began to seem as if the body and consciousness had disappeared. The face itself blurred into a natural, barely perceptible smile. External and internal objects remained, but the consciousness did not cling to them, so they ceased to have any influence. The chaotic stream of thoughts no longer pressed on the mind as both thoughts and mind dissolved into a majestic state of Calm. All the darkness of things and their interactions with each other could have fit on the tip of a fingernail – why do people look for value and meaning in this illusory jumble of cause and effect?! In this primordial state of consciousness, the division of the world into two poles completely disappears – dual thinking stops. If thoughts arise, they are seen as something external, crude, and utterly meaningless.

«„Kensho” means „realization of one's own nature”. This might suggest that there is what is known as „nature” or „substance” that constitutes being and that this „nature” is apprehended by someone outside of it. In other words, it implies the existence of one who apprehends and that which is apprehended: subject and object, host and guest. This is the view most of us usually take, for our world is a rational reconstruction that always contrasts one thing with another, and through this contrast, we think. Our thinking is projected into every area of our experience; hence, this world of reality is endlessly multiplying.

On the contrary, Kensho means to go against this way of thinking and end all forms of dualism» (D.T.Suzuki)[7].

Enlightenment is generally considered the absolute state that Prince Siddhartha Gautama realized in 589 BC when he became the Buddha (i.e., «Awakened» or «Enlightened»). However, the Buddha state is the final stage of spiritual practice, the Final Enlightenment and Liberation. This path begins with the first Enlightenment or Kensho – the cessation of the workings of the superficial consciousness we use in our daily lives, which we consider ourselves to be, above all else.

In Early Buddhism (Theravada Buddhism) texts, the first Enlightenment corresponds to the first stage a practitioner realizes – the stage of the One who has entered the true stream. The sutras say that such a person receives a fleeting vision of the goal – Nirvana.

The process of the first Enlightenment is described in the most detail in the texts of Zen Buddhism. It is in Zen that the first Enlightenment is called «seeing (realizing) one's true nature» – «Kensho». Zen Masters also emphasize that Kensho is the first real step towards Buddhahood:

«Anyone who calls himself a member of the Zen family must first attain Kensho, which is the realization of the Buddha's Way. It is a cruel fraud for anyone who calls himself a follower of Zen but has not attained Kensho.

Wherever the Zen school has spread, a „home forsaker” is anyone who has attained Kensho and left the home of birth and death, not one who has abandoned his home only to shave his head» (Hakuin Ekaku[8], «Wild Ivy»).

In the following chapters and volumes of this book, I will give the reader a more detailed account of the feeling left by this experience, but now I will limit myself to the above description.

Subsequently, I realized that only after the Kensho experience does one begin real spiritual practice because Kensho gives one an intuitive and very clear understanding of everything one encounters. Since one no longer looks for oneself in objects and phenomena, one can see them for what they are rather than the chaotic dual workings of one's consciousness. He who has seen (even if only in glimpses) reality can devote himself fully to the practice. Such a person is unlikely to fail because there is nothing but spiritual practice for him. Hence, he is indeed capable of eventually attaining Liberation. The difference between Enlightenment and Liberation I will discuss in detail in Volume Two. However, it should be noted that Liberation is the fixation of the state of Enlightenment.

If I were asked, «What was the most important, most memorable thing in your life?» I would talk about my experience of Kensho. When asked what the purpose of life is, I would answer that, at the very least, it would be reliving that experience.

I will never forget the words spoken to me by a Zen Master to whom I described my experience:

– Your experience is true; I affirm it. Congratulations – you have glimpsed the Buddha! What are you going to do next?

– Continue, I replied.

– Continue what? – The experienced Master did not let me off.

– I want to continue my practice because spiritual experience should be «made one's own»! – I said to myself.

– Well, – he smiled at last – the experience should be broadened. How long can you stay in this state of stopping the flow of the mind?

– In this state, it is impossible to time it because it also stops with the consciousness, but maybe 10–15 minutes…

– When you can stay in this state indefinitely, then it will be the final Enlightenment, – summarized the teacher.

«To expand my experience» – that's what I have been trying to do ever since… «But you always have to be away on business – rushing to help, going to war», Vladimir Vysotskiy sang on another occasion. Paradoxically, the only unconditioned state requires appropriate conditions.

These «appropriate conditions» were given to me by Buddha and six Great Bodhisattvas carved into a huge rock by an unknown master. Here again, I had the experience of Kensho.

«Look, look – a white man is meditating!» – Suddenly came from outside. My mediocre level of Sinhalese at the time still allowed me to recognize this simple phrase. I opened my eyes to see a group of Lankan pilgrims dressed in white robes approaching the rock, as is customary on such occasions. We exchanged greetings. The journey into the world of absolute reality was over for me. I wanted to get out of the Lotus, but I could not: my body, especially my legs, were numb – I wondered how long I had been sitting there.

While I was getting my legs back in order, I remembered a passage from Master Hakuin's text. It said that the Buddhas and other Gurus of the past and present have given you a great treasure, the Dharma, through the practice of which you gain experience beyond this world. Further, «…to repay your unpaid debt to the Buddhas and patriarchs». A few words on the Dharma can mean much more and be a greater Merit than your whole life…

### Visiting a «Real» Buddhist Temple

Before, we were in a non-working temple, where only statues were carved into rock. But this time we are going to a real working temple with monks. «It is evening, the Piriths[9] are coming, we need time to buy flowers and lamps» – my friend ranted as we raced on his «tuk-tuk» through the evening city to the «famous and revered by the people», as he put it, Buddhist temple.

The temple was typically classical: first, we went to the Bodhi tree, then to the stupa to make offerings of fire (oil lamps), incense, and flowers. Other lay believers made offerings of water and food. Sitting on the ground near the Bodhi tree, people at the stupa read passages from the sutras in Pali, occasionally peeking at the text in their little books.

Everything felt very sincere and even «homely». Then a monk appeared, and together with him, we began to read the texts in chorus. «Refuge in the Three Jewels» and «Acceptance of the Five Precepts»… Thankfully, shortly before visiting the temple, I had learned at least some of these texts in Pali.

I thought: «But this is the way to the World of Heaven for lay believers, as taught by the Buddha». Offerings, observing the precepts, studying the Dharma (then a monk gave a sermon), and the simplest meditations (in this case, reading sutras and meditating on Love for all sentient beings). Through the offerings, merit is accumulated, and worldly desires are weakened because making offerings is the opposite of satisfying desires. The precepts make it possible not to accumulate the karmas of the three evil worlds – the World of Hell, the World of Animals, and the World of Hungry Spirits[10] – and not to squander merit. The study of the teachings and meditation is accumulating information from the higher worlds, in this case, the World of Heaven.

It is interesting to note that even in all this seemingly unpretentious practice, I could recognize elements of esoteric Buddhism. For example, according to esoteric Buddhism, all kinds of offerings cleansed the three lower chakras (energy centers). If a chakra is not cleansed, energy will not flow through it, thus cutting off the connection with one world or another. In the case of three lower chakras, these are, respectively, the three lower worlds mentioned above: Hell – Muladhara chakra, World of Animals – Svadhisthana chakra and World of Hungry Spirits – Manipura chakra. The offering of odor, i.e., incense, purifies the Muladhara chakra, water – Svadhisthana, flowers, food, and fire – Manipura. The purification of chakras is the subject of another chapter in which the energetic process of attaining Liberation will be explained. But for now, I want to explain something else to you…

Everything is learned by comparison or by contrast. Unfortunately, this is how it was in my case. I had a different feeling and consciousness two days ago, meditating near an ancient rock in the jungle! Yes, I felt kindness and humility, but all this was within the framework of this gross material world, and it did not take my consciousness beyond it. The vibrations were also from the World of People – kind and pure – but no vibrations from the higher worlds.

I felt confusion and some annoyance. It was as if everyone but me was completely satisfied with this Human World. «Oh yes – we do not want to fall into Hell, but in the World of People, we are perfectly fine…»

But did not Sakyamuni Buddha say that this world is also a world of suffering (the First Noble Truth)? Did not Sakyamuni Buddha say that all the worlds created by the work of our consciousness are nothing more than an illusion? So whichever of these worlds, including the worlds of the gods, we are not born in – none of them will completely make us happy! This means only the original state of consciousness – the Great Tranquility (Nirvana), in which the actions of all past accumulated experience are stopped – is the only value not only in this world but also in the whole universe. Then – is it possible to realize Nirvana by simply following rituals and ceremonies…?

«Calm down! I must leave smiling…» – I thought to myself. I left, making a threefold bow to the altar with the Buddha statue.

It was late evening, and it started to rain heavily, and it was getting cold. I had not realized it could be cold in Sri Lanka, on the ocean coast (not in the mountains). My buddy's old «tuk-tuk» rumbled unhappily, bouncing on the bumps. I do not know what inspired Vysotskiy to create this song, but its lyrics reflected my condition perfectly at that time:

The weather has not been sunny for six months,
And the souls are frozen under a crust of ice,
And I am waiting in vain for the ice drift,
And memory cannot keep me warm in the cold.
…
The orchestra is playing tiredly, faltering,
The circle is closing, and I cannot break the rings…
Calm down! I must leave smiling.
And yet, I will finish the song!

I was finally home. I stayed in a small local village hotel with one-room cottages on that trip to Sri Lanka. The whole village was located right next to the jungle. The owner of the hotel where I stayed had specially equipped one hut with air conditioning – an unnecessary luxury for the locals and an escape from the tropical heat for me – and that's where I stayed. I found no electricity when I arrived due to the rain and thunderstorms. So ironically, I was in a «tropical paradise»: a dark, damp, cold place, while just before, I was trying not to fall into bad worlds by holding ceremonies in temples…

However, be that as it may, the spiritual practitioner carries on, overcoming, and ultimately realizes the perfect stopping of consciousness by stopping the influence of external adverse circumstances and his thoughts. Therefore, despite not having the best external conditions and state of consciousness, I started my evening practice, pranayama, to raise energy and meditation.

### Remembering My Past Life and Further Reflections

In the case of past lives, as one progresses in spiritual practice, one begins to remember one's past lives. This usually happens in meditation. If the practitioner enters Samadhi (the highest state of meditation), he or she can see countless past lives in different worlds. If the ability to remember past lives is at the beginning level, the person starts remembering his previous lives in dreams. Let us now stipulate the difference between ordinary dreams and dreams in which mystical experiences (such as past lives) happen. The second kind of dream is a very clear, tangible, and vivid experience. Unlike a normal dream, this type of dream is not forgotten upon awakening. To the average person, this description may seem, at the very least, strange or even frightening. However, for the spiritual practitioner, it is a natural phenomenon described in Buddhist and yogic texts that occurs naturally as the mind becomes clearer through meditation. When past lives are remembered, there is always some sort of explanation of what one sees, a kind of «voice-over narration» that seems to «light up» in the mind.

That night, I saw a temple similar to the one near my hotel. I have visited this temple many times, and it has always made a strong impression on me. The «voice-over» explained that I was seeing an event that happened five hundred years ago. The grounds looked different, although there were similarities to our present time. Many people, including me, sat in the cobblestone square before the main temple building. I noticed that people were sitting in the proper sitting posture (Lotus or Semi-Lotus with their backs straightened), unlike in our present time. A friend from back then was sitting next to me, and I realized it was my current Lankan buddy who was accompanying me on this trip. All the people were gathered in the square, waiting for a certain enlightened teacher. The teacher finally appeared. He walked from person to person, giving them advice or answering questions. I noticed his gait – how he moved very lightly as if barely touching the ground.

The teacher stopped in front of me and looked at me intently. His gaze was very calm, as if he were looking through me (perhaps he was), but there was no coldness in it – it was a gaze full of love and compassion, the gaze of a man in a state of Nirvana.

– When are you going to stop your silly mind from working? – He asked me. – That's why you are in trouble.

I woke up quite late by Lankan standards, at seven in the morning. The electricity was on (how did we live without it five hundred years ago?), I made tea and sat on the small veranda, where I thought things over. It seemed, five hundred years ago, that I had been a spiritual practitioner in Sri Lanka, probably living in the same village where I was staying now. I had an enlightened mentor pointing out the need to attain personal Enlightenment. There were too many things that fit together for it to be untrue.

As I finished my tea, I suddenly remembered that I had never finished the guidebook to the sacred places in Sri Lanka that I had been asked for.

Besides this, some of my Dharma friends and I were going to translate into Russian and publish a collection of lectures and texts by Venerable Ananda Maitreya. Guru Ananda Maitreya is truly an example for a thousand generations to come! The man lived for 102 years! At 15, he became a Buddhist monk (in 1911), and for the next 87 years he engaged in severe spiritual practice. Then, when he became an Achiever, he began to teach others. He was active in this world until he passed away in 1998. His close disciples have told me in personal conversations about his supernatural powers, which they witnessed. His supreme level and vast spiritual experience, combined with his profound knowledge of the Dharma, illuminated everything around him with the light of Truth.

In all this searching for «places of power», I had completely forgotten that our translation team had emailed some of Venerable Ananda Maitreya's lectures for me to review and edit their translation.

I immersed myself in reading. Texts written by (or recorded from the words of) the Achievers have tremendous power because they have their own spiritual experiences of the highest level, which in turn confirms in the original ancient texts.

Venerable Ananda Maitreya's words made me literally shudder – in a few sentences, the Master explained the reason for my despair yesterday:

«In some Buddhist monasteries, some rituals were passed off as true religion. However, those were only ceremonies, not true Buddhism. If you want to see true Buddhism, it still exists – in remote villages but not in the cities. In my opinion, the uneducated are trapped in formal rituals that did not exist even some fifty years ago».

These simple words were the best support and encouragement for me during that moment. Along with this feeling came a sincere and strong determination to show people the True Dharma, using all the knowledge, discoveries, and spiritual experience I had gained over the many years of practicing Buddhism, yoga, and Taoism (confirmed by the Gurus and original texts).

### Dharma in Our Days

> The Buddha called his way of seeing the world and life «Dharma», a very clear and flexible word. He was not the first to use this word, for it had been used before him in the sense of ritual and law, but the Buddha gave it a deeper, spiritual meaning.

> D.T. Suzuki.

Have you heard of Bruce Lee? I would like to start with his example in explaining my experience of Dharma. Surely, as you have probably heard of this martial arts master with an incredibly bright destiny that was tragically cut short. Thanks to him, I started martial arts, eventually becoming a spiritual practice. Back then, it was very trivial, like how it is for many people who start practicing various kinds of martial arts: as a child (at the age of 10), I saw the movie «The Way of the Dragon» with Bruce Lee in the lead role and was shocked by what I saw – his lightning-fast blows, with prohibitive speed and precision of movements.

Later, I noticed that besides his fantastic technique and physical form, Bruce had something else that made him stand out from other masters. I think it was an awareness that was the result of empirical experience. Everything that Bruce Lee did and said, he had fully experienced and verified in his painstaking search for Truth. He tested and systematized all kinds of martial arts and all the spiritual teachings underlying them. That is why Bruce Lee and his style of Jeet Kune Do still today arouse such interest, trust, and desire to follow the path of self-discovery.

Bruce Lee was a fierce opponent of frozen forms, fixed ideas, ceremonies, and the like, calling them «organized hopelessness». For example, if an element was of no practical use, whether in training or actual combat, that element (exercise or technique) was discarded as unnecessary:

«Instead of considering combat as such, most martial arts systems accumulate impressive surrogates that confuse their followers and lead them away from the true reality of combat, which is simple and direct. Instead of going directly to the heart of things, streamlined forms (organized hopelessness) and imitative techniques are regularly and methodically practiced, replacing real combat with conventional combat. Thus, instead of „being” in combat, these practitioners are „doing something resembling combat”.

Even worse, the supramental and spiritual powers are ruinously degenerated while these practitioners delve deeper and deeper into mysteries and abstractions. All these things are vain attempts to catch and record the ever-changing movements of battle, dissect them, and study them like a corpse.

When you move away from this, real combat ceases to be frozen and comes alive. Surrogates (a form of paralysis) cement and frame what flows and changes. When you look at it realistically, it is nothing but blind devotion to the systematic futility of practicing routine techniques or acrobatic tricks that lead to nothing» (Bruce Lee. «The Tao of Jeet Kune Do»).

The vivid image of Bruce Lee will help us analyze the Dharma, but now I would like to explain my position on religion using his example.

It may seem strange, but Bruce Lee can be compared to Sakyamuni Buddha. Of course, comparing the spiritual levels of these two people is not accurate. The first is a genius of martial arts, and the second is a man who has reached the highest spiritual level, that is, who realized the state of Buddha (Tathagata[11]). Nevertheless, they have something similar in their approach to spiritual practice. Everything is tested in their own experience, systematized, removing the superfluous and unworkable, and only after that is handed down to people. The real question is how people (i.e., we) use these precious instructions now.

Imagine someone who decided to study martial arts after seeing Bruce Lee on the screen. In Buddhist terms, this person has «taken refuge» and has gained faith in Bruce Lee and his teachings. The man learned by heart everything written by Bruce and watched all the feature films and documentaries with his participation a thousand times. On the newsreel footage of Bruce Lee, we see that he used a heavy boxing bag to practice a sidekick. Also, in the feature films, since Bruce Lee played a Chinese martial arts master (i.e., himself), he wore a traditional Chinese costume, the «yifu» or «kunfuiku». Suppose the person in our example goes to a sports store and buys a similar boxing bag, roughly the same one Bruce used. Next – the person buys himself a kunfuiku. Then he puts the bag on a pedestal in his home, puts the kunfuiku on it, hangs a portrait of Bruce Lee over it, makes an offering of Chinese food (that Bruce loved), and then sits on his knees and begins to read aloud by heart the books written by Bruce Lee. He honors the punching bag as a relic. Of course, he does not practice his sidekick and hardly trains at all. Can he become a martial artist? Most importantly, does this man utilize the tremendous legacy that Bruce Lee left behind? In form – yes, he does, because he knows all of his books and movies by heart. But in practice? Now tell me: what is the difference between this exaggerated example and modern religious ceremonies? It is precisely this situation in martial arts, which also applies to religion, that Bruce Lee called «organized hopelessness».

Therefore, I am all for practicing the full-force sidekick, as taught by Bruce Lee. I am for meditation of Contemplation, sitting in the correct posture with a straight back for many hours, as taught by Sakyamuni Buddha. I am for consistent study, practice, and achievement, both in martial arts and in spiritual practice (to repeat: for me, martial arts are as much a spiritual practice as, for example, Taoism or yoga).

Thus, Dharma is not only a universal law but also an experiential way of knowing what that law says. The historical Buddha Sakyamuni was the chief reformer, systematizer, and practitioner of this Law. Dharma is, therefore, primarily associated with his Teaching. The Buddha himself called his teaching «Sachcha» (Pali: සච්ච, sacca), which means «Truth». He was not preaching Buddhism; he was explaining the Truth, the true Law, the Dharma, or the way things truly are. The Buddha was the living embodiment of this absolute Truth. Before his passing, the Buddha bequeathed to his disciples to «be their own light», and in his place, he left his teaching, the Dharma:

> «Abide, monks, as your own light, as your own refuge, you need no other refuge. Let Dharma be your light, Dharma be your refuge, no other refuge is needed».

> Chakkavatti Sihanada Sutta (DN 26), Sutra on «Lion Roar of the Worldlord».

Dharma has existed since the beginningless past and appears to the world in many different forms, according to conditions and times. The first lines are from one of the foundational texts of yoga, «Shiva Samhita», which states:

«Knowledge is eternal, without beginning or end; no other real substance exists. Diversities we see in the world are results of sense-conditions; when the latter cease, then this knowledge alone, and nothing else, remains».

The knowledge referred to in this fragment is the same thorough knowledge mentioned at the very beginning of this introduction. It is realized through pure vision, which, in turn, is acquired after our consciousness has returned to its original state of Calmness and Contemplation.

### The Whole Picture of the Dharma

> Buddhism is a structure erected around the deep consciousness of its founder. The style and material of the outer structure may change over time, but the inner meaning of the Buddha state, upon which the whole structure rests, remains unchanged and always alive.

> D.T. Suzuki.

My spiritual journey began in 1991 by studying martial arts. I soon realized that martial arts have a very serious basis in spiritual practice (in those years, the phrase «Eastern philosophy» was used), and they are the same. Wishing to expand the boundaries of my knowledge, I began to study and practice Taoism and Zen Buddhism. This happened in 1992, the year in which I began my full-fledged spiritual practice. A little later, I added to my studies the study and practice of Hatha Yoga, which is the basis of one of the main directions of all yoga – Raja Yoga. After gaining some experience in Raja Yoga, I started practicing Kundalini Yoga. Finally, I began to study Buddhism, both original and Tantric. One must always remain a student – the study and practice of all the Teachings mentioned above I still continue up to this day. I will describe all these Teachings and my experiences in the further course of exposition.

I freely studied and practiced all these Great Teachings, and none of the Teachers «pulled» me in their direction (with rare, unfortunate for me, exceptions). For example, we could discuss the Mahayana Teachings for hours with the Raja Yoga Achiever. With a Meditation Master from Sri Lanka, we talked about Kensho (first Enlightenment) and Zen. With a Tibetan Lama, I talked about Yoga and Theravada. With a Zen Master, we discussed not only my «glimpse of the Buddha» but also Patanjali's Yoga Sutras and Vajrayana meditations. As I continued my practice and received invaluable advice from teachers of different traditions who had reached a high level, I saw that no true teachings contradict each other. In other words, every Teaching, let it be Buddhism (Southern or Northern), Yoga, or Taoism, contains in one form or another the whole Law, the whole Dharma – this I will try to show throughout the book.

However, in each of these Teachings, certain parts of the Law are described in more detail, and more attention is paid to them. Therefore, if you want to learn about energy and start practicing to awaken it, I recommend Taoism based on my experience. If you have safely awakened the energy and want to go further, it should be Yoga and Tantra at the highest levels. If you want to learn about Enlightenment and have a Kensho experience, It is Zen. If you want to expand your state (what I was talking about with the Zen Master), that would be Mahayana, and at the highest levels – Vajrayana and Mahamudra. However, if you do not do the basics, such as practicing goodness and merit, and if you do not keep the precepts, control your mind, study, and practice the Dharma, you will not achieve anything. All these fundamentals (and more) are described consistently and in as much detail as possible in the Theravada sutras.

Of course, this does not mean that, for example, a yoga practitioner will not realize Enlightenment; a Zen practitioner will not know anything about energy and supernatural forces; or a Theravada monk, having mastered the basics, will not awaken spiritual energy and enter Samadhi. Every authentic spiritual practice system has two unchanging components: energy and consciousness. However, as mentioned above, somewhere, the emphasis of practice is shifted more towards consciousness, somewhere more towards working with energy. The most important theme of the whole Teaching is the interrelation of energy and consciousness. This is what I will talk about in the other relevant chapters.

### «Conventional Designation»

There is another very important aspect that is most often overlooked. In previous descriptions, I have used the names «Buddhism», «Taoism», and the like. However, we must realize that, for example, Sakyamuni Buddha never used the word «Buddhism». That is also why the sutras of the Pali Canon speak of the Dharma or Truth – they do not contain the word «Buddhism». Similarly, in the foundational treatise of Taoism called the Tao De Jing, you will not find the word «Taoism»: the text speaks of the Tao, our original and eternal state. In the Tibetan texts, there is no combination of the words «esoteric buddhism» or, even less, «lamaism».

What am I trying to say? This thought was brought to my mind by a conversation I once had with an Indian yogi. I asked him about Hinduism, officially considered India's main religion (it is practiced by 80.46 % of the population). The question about Hinduism seemed to surprise the yogi: «What is Hinduism?» – he asked. I was discouraged by such a counter—question. My interlocutor continued: «There is a part of the earth's landmass called India. Accordingly, the people who inhabit India are called Hindus. Hindus follow a certain Teaching. This Teaching has been called „Hinduism”, that is, „the religion practiced by Hindus”». The yogi explained that the ancient Sanskrit texts – the Vedas and the Upanishads – do not contain the word or name «Hinduism»: they speak of Yoga as a system of spiritual practice and way of life.

This example clearly illustrates that there is only one true Teaching, or Law, or Dharma – in this case, the names are unimportant – which, for various reasons, have been divided into all kinds of «schools», «directions», «official religions» and so on. Each «direction» or «school» was given a conventional designation: «esoteric Buddhism», «Early Buddhism», «Hinduism», and «Taoism» – this enumeration goes on for quite a long time. Again, these designations are not found in the original texts. However, we are forced to use them to understand what spiritual practice system we are discussing. From this viewpoint, such conventional designations may make sense, but from the point of view of the True Dharma…

Bruce Lee said, «Styles divide people. [Then] people cannot unite because styles have become law». In another interview, he said: «People cannot unite because styles have become „holy truth”».

Of course, I am not trying to put my head in the place of the reader's head. I do not believe, and therefore am not trying to prove, that some systems of spiritual practice are better, or are more effective, and so on. It should be emphasized here that the division into «better/worse» or «higher/lower» relates to whether or not the consciousness is immersed in ignorance and egoism. Therefore, these dual categories should not be operated by a spiritual practitioner.

I am not trying to «correct» the Teachings – it is foolish to think that the Dharma needs such dubious «services» of mine. All I want to do is to show the reader the one true Teaching, which through time has been divided into various «schools», «systems», «traditions», and so on. This division has occurred for various reasons, which I shall endeavor to clarify in further narration. However, I am convinced and want the reader to see, as I do, that no true teachings contradict each other.

The Dharma is like (and I believe it is) a unique learning project, which, for some reason, was divided into many parts – sometimes accidentally, sometimes deliberately. These reasons could be based on the historical era, the country where the teaching was spread, the spiritual level of the people practicing, and other reasons. For example, Sakyamuni Buddha, preaching the Dharma, used «skillful means» or «tricks» (upaya kaushala), where he divided the single Teaching (or One Chariot of the Buddha) into several parts, according to the spiritual levels of his disciples[12]. Partly and therefore now, the Teaching is «spread» in different schools and directions.

Suppose we want to see and, most importantly, to understand this unique Law. In that case, it is necessary to put together the previously separated parts, going beyond the limits of separate schools and directions. It is necessary to address the teaching of all four Chariots of Buddhism[13], uniting their teaching of Theravada and the teaching of Yoga. When this work is done, we see that the teachings of different traditions, be it the numerous schools of Yoga, Buddhism, or Taoism, not only do not contradict each other but also complement each other, allowing us to reveal, see, and understand the true deeper meaning of the Dharma. Like how one thread passes through one hundred and eight beads in the rosary, I set myself the task of assembling this Dharma into a whole.

For the reader to get the whole picture of the Dharma, the sections of the most difficult teachings will be explained gradually and described in different chapters and from different points of view until these sections are fully understood. Again, for me, Dharma is not a religion or the frozen forms of the past. Dharma is a living, practical teaching; by studying and practicing which, anyone can better understand the world around them and their inner world.

Further, although I divide the Teachings into volumes and chapters for better perception and understanding, we must realize that the True Dharma is a unified whole. For example, even the «esoteric and mystical» chakras, Kundalini, and the «simple» mindfulness and concentration do not exist separately: if you have only one thing – whether it be just awakened energy or mindfulness in daily life – you will not achieve perfection.

On a separate note, I would like to point out that it is impossible to present the entire Teaching, or Dharma, in one book. Therefore, I think Dharma experts will find parts missing from my book. My research on spiritual practice presented in this book cannot be considered complete and comprehensive. However, I hope my descriptions will provide the reader with a structural understanding of Dharma and the way, using which human beings may be able to realize their original state of freedom and happiness.

### Great Teachers

Usually, such sections are placed at the very end of a book and are called «list of references». As a rule, not many people look through these lists. However, I want to do something different and provide the reader with a list of Teachers who I relied on, from whose texts I have gained knowledge about the spiritual world and inspiration, developed my spiritual practice, and gained various experiences. Quotations from the texts of the Teachers listed below will occasionally be included in my narrative.

However, not to divert and expand the reader's attention on too many topics, I have decided not to give too much information and detailed explanation about the Teachers. The reason for that is the following – Suppose I give explanations in the form of footnotes. In that case, first, the footnote will be larger than the main text, which will again cause problems with concentration on the main text, and second, I personally find it disrespectful to tell about the Great Teachers of the past and recent present using footnotes, so we are going to use this following, unusual to what is commonly utilized in books, approach.

Unfortunately, here I can only give the names of the main Teachers: in the past, there were many enlightened Gurus on Earth (now their number has sharply decreased), so it is not possible even to give a short reference about all the Teachers of the past.

Many ancient and modern texts are devoted to the life descriptions of the Teachers from the past. For example, there is even a book from the series «Lives of Remarkable People» devoted to the life of Sakyamuni Buddha. Of course, in this short description, I have no opportunity to familiarize the reader with the detailed biography of each Teacher – as the reader can research those things for himself. Therefore, I will only briefly touch upon the main aspects of their activities as Dharma Teachers. This is necessary so that when the reader sees a quote from a particular Teacher, he or she will already have an idea about him or her and will be able to understand why I am using the words of this particular Master as an illustration.

Also, the story about the Teachers of the past will give the reader an idea of how the spiritual Teachings (which will be discussed later in the book) appeared and spread throughout the Earth.

But most importantly, this conveys the reader to the key aspects of spiritual practice. The point is simple: throughout the book I try to show the necessity of consistent and deep study of the True Dharma. After these short stories about the Teachers, I think the main element of this study – one could even say its main secret – will become clearer.

#### Sakyamuni Buddha

It has been scientifically proven that this man actually lived on Earth.

In Pali, his name is written as Siddháttha (pronounced: «Siddátta») Gotama Sakyamuni (සිද්ධාත්ථ ගොතම සක්යමුනි, Siddhāttha Gotama Sakyamuni).

In Sanskrit, Siddhartha Gautama Shakyamuni (सिद्धार्थ गौतम शाक्यमुनि, Siddhārtha Gautama Śākyamuni).

The name Siddhartha (Siddhattha) can be translated as «successful in achieving goals» or «fulfillment of all desires». Gautama (Gotama) is a kind of patronymic if we speak in modern language; that is, he was a descendant of Gautama (Gotama). Therefore, the historical Buddha is sometimes called Gautama or Gautama Buddha. He belonged to the lineage of Shakya (Sanskrit: शाक्य, Śākya) or Sakya (Pali: සක්ය, Sakya). This is how the «surname» appears – Shakyamuni in Sanskrit or Sakyamuni in Pali. However, it is more logical to call the historical Buddha Shakyamuni Buddha or Sakyamuni Buddha, which means «Awakened sage of the Shakya (Sakya) lineage» in both languages.

The majority of researchers tend to believe that the Buddha lived around the end of the VI – beginning of the V century BC, which is about 2500 years ago. If we want to establish more precisely the years of Sakyamuni Buddha's life, then, in my opinion, we should refer to the dates officially accepted by the Buddhist tradition.

The first documented date is 250 BC, the year of the Third Buddhist Council. This Council was held at the insistence of Emperor Ashoka in 250 BC, or 294, according to Buddhist chronology. Buddhist chronology begins from the moment of Buddha Sakyamuni's departure to Parinirvana. Thus, the Third Buddhist Council was held 294 years after the departure of Buddha. By the simplest arithmetic calculations, it is possible to conclude that the Buddha left our world in 544 BC. According to all sources known today, the Buddha lived exactly 80 years. Thus, the years of Buddha's life: 624–544 BC.

When counting the dates of even well-documented historical events on the Buddhist and Gregorian calendars, there can be discrepancies of up to one year. This happens because, in the Buddhist and Gregorian calendars, years begin in different months, in May and January, accordingly. Thus, all dates, which will be discussed below, are approximate. For example, in some sources, the year of Buddha's birth may be 623 BC, and in some sources, 624.

So, Prince Siddhartha Gautama was born in 624 BC into a royal family from the Shakya lineage. In 595 BC, at the age of 29, Siddhartha Gautama realized the suffering of this world and renounced worldly life to embark on a path of spiritual practice. However, this definition is not quite correct: Siddhartha Gautama had been practicing spiritual practice for four asamkhyas and one hundred thousand kalpas before his final birth in the World of People. An asamkhya is an ancient Indian measurement of quantity, most commonly used for an amount of time. One asamkhya is 10 to the 52nd degree. A kalpa is a period during which the Small Universe's creation, existence, and destruction occur. I will discuss the cycles of the universe and the spiritual practice of Siddhartha Gautama in detail in Volume I, Chapter 3, and Volume II, Chapter 3, respectively. Thus, when we speak of the beginning of Siddhartha Gautama's spiritual practice, we must mean the beginning of full-fledged spiritual practice in the World of People, with the ultimate goal of realizing the state of Buddhahood in this last life.

At the age of 35, in 589 BC, Gautama Siddhartha reached the Highest Enlightenment, or, in other words, realized the state of Buddha (Sanskrit: बुद्ध, Buddha; Pali: බුද්ධ, Buddha, literally – «Awakened»). According to the Indian lunar calendar, this occurred on the full moon day of the second month, which falls in late May to early June of the Gregorian calendar.

Sakyamuni Buddha spent the next forty-five years as a Dharma Teacher. Then, in 544 BC, he left this world and entered Parinirvana[14].

Now, let me return for a moment to the spelling of the Buddha's name.

Siddhartha Gautama, born as a prince, spoke and wrote Sanskrit, but after realizing the Highest Enlightenment and beginning to preach the Dharma, he switched to Pali. Pali was a spoken language in those days and was used by everyone, so even commoners could understand his sermons. Therefore, I pronounce and write down the Buddha's worldly name – Siddhartha Gautama – using transliteration from Sanskrit. As for the Buddha's name as spiritual Master, I use the Pali spelling – Buddha Sakyamuni.

However, in essence, what is important is not the name of the Teacher or the names of the texts written by him or recorded from his words, but the Truth of the Teaching that the Great Guru gave to the world, which is recorded in the texts.

The True Dharma preached by Sakyamuni Buddha is recorded in the Tripitaka[15]. Initially, no one wrote down the Buddha's sermons, but disciples who reached high levels of practice memorized his teachings by heart. After the Buddha's departure from this world, the disciples systematized from memory the Law their Master had explained to them for 45 years. Then, about 400 years later, the Law that the Buddha had preached was written down in the Pali language in Sinhalese syllables. This is how the Tripitaka (Sanskrit: त्रिपिटक, tripiṭaka) or Tipitaka (Pali: තිපිටක, tipiṭaka) came into being, which literally means «three baskets», as the texts received were placed by subject into three baskets. Another name for the Tripitaka is the Pali Canon.

Separately, I will explain that a Buddhist text (although this applies to most yoga texts as well) is called a sutra (सूत्र, sūtra) in Sanskrit and a sutta (සුත්ත, sutta) in Pali, which literally means «thread», but a more accurate definition is «formula». In other words, the sutras contain the formulas for our spiritual practice. In the following narrative, I will use both names – sutra or sutta – depending on the context. In addition, I will talk about the main formula for spiritual practice at the end of this introduction.

#### Nagarjuna

To explain the story of Nagarjuna I have to go back to in 250 BC, as mentioned above during the reign of the Indian Emperor Ashoka, or as he was also called, Dharmashoka (~ 304–232 BC), assembled the third Buddhist Council in the capital of his state – Pataliputta[16]. One of the most important decisions made at this Council or, according to other sources, somewhat later, was to send monks to various countries: Southeast Asia, the Greek kingdoms of Asia, as well as Africa, to spread the Dharma. Thus, after the Third Council, the son of Emperor Ashoka, the Venerable Monk Mahinda (Pali: Mahinda, Sanskrit: Mahendra), who had attained the level of an Arhat[17], was chosen to lead a mission to the southern regions, specifically to the island of Lanka.

Somewhat later, around the first century BC, a new round of development and dissemination of the Teachings of Sakyamuni Buddha began. From that moment until the 6th century A.D., the Mahayana[18] Teachings were formed and transmitted to the northern regions beyond India, Tibet, and China. Back then, a new category of sutras appeared, which was named «Prajnaparamita Sutras» (Prajnaparamita – Sanskrit: प्रज्ञपारमिता, «perfect wisdom»). We find an interesting prediction by the Buddha himself concerning the emergence and spread of Mahayana in the Diamond Sutra[19]:

«The Buddha said to Subhuti: „Five hundred years after the demise of Thus Come One[20], there will arise people who adhere to good vows, in whom a careful study of such speeches can produce a faith-filled mind if they treat the meaning of those speeches as truth. Know that the good roots of these people have been nurtured not by one Buddha, not by two Buddhas, not by three or four or five Buddhas, but by countless thousands and myriads of thousands of Buddhas who have nurtured their good roots. And it will be people who, having heard and thoroughly studied these speeches, will attain a single aspiration that will engender in them pure faith. Thus Come One knows exactly, sees exactly, those beings will thus attain an immeasurable amount of the goodness of happiness”».

The emergence of the Mahayana and the sutras that underlie it is due to the activities of the greatest Mahayana Teacher, Mahasiddha Nagarjuna. Siddha means the Achiever, one who possesses supernatural powers and has attained perfection. Thus, the epithet «Mahasiddha» can be translated as «Great Achiever». The Buddha's predictions about the appearance and activities of the Great Achiever Nagarjuna are contained in the Mahamegha Sutra: «Four hundred years after my leaving, one of the lichchhavas[21] will become a monk named Naga and will preach my teachings. Eventually, in the world of Prasannaprabha, he will become a Buddha named Janakaraprabha».

There are three main texts on Nagarjuna's life: «Life of Nagarjuna» by Kumarajiva, a commentator and translator of Buddhist books into Chinese (approximate years of life: 344–413); «Guru Nagarjuna» by Daranatha (Taranatha Gunga-Nyingbo, 1575–1634); and «Life of Nagarjuna» by Budong Rinchendub (1290–1364), a prominent Tibetan historian and codifier.

According to the Life of Nagarjuna text, he was born in South India 400 years after the Buddha's Parinirvana. According to other sources, he lived from 150 to 250 AD. Like many Mahasiddhas, Nagarjuna's biography contains many legends, mysticism, and historical facts.

From an early age, Nagarjuna studied the Vedas and then the Tripitaka, but he was not satisfied with this knowledge. «Thereafter, he began to look for other sutras but found none anywhere; it was only in the depths of the snowy mountains that an aged Bhikkhu (monk) gave him a Mahayana sutra, the deep meaning of which, though he understood, he could not find a lengthy interpretation… He traveled through many countries in search of other sutras. In the whole of Jambudvipa[22], he did not find them, though he searched everywhere». This is how Kumarjiva describes Nagarjuna's spiritual quest. Then, an important event occurs, both in Nagarjuna's life and in the history of Mahayana – he finds the Prajnaparamita sutras and, first of all, the Diamond Sutra. All three authors of Nagarjuna's biographies describe this moment almost identically:

«Then Nagaraja, the king of dragons, took pity on him to his palace at sea and showed him seven precious vaults containing the Vaipulya books and other sutras of deep and hidden meaning. Nagarjuna read them for 90 days… His spirit penetrated their meaning and realized their true benefit. Naga read his thoughts and asked: „Have you not yet entered into the Sutra you see? ” He replied, „There are many Sutras in your storehouse. The number of them is incalculable. I have to recite them again ten times on Jambudvipa”. Naga said: „There are many more Sutras than in my palace”. Then Nagarjuna comprehended the unified meaning of the Sutras and made great progress in concentration-samadhi with humility before the beginninglessness. Naga handed them to him, and he returned to Jambudvipa» («The Life of Nagarjuna», Kumarjiva).

Buddha Sakyamuni visited the Naga kingdom while appearing on the island of Lanka, which is recorded in the Lankavatara-sutra.

Let us return to Nagarjuna. In the text of Budon Rinchendub, we find an interesting detail: «The Nagas begged him to stay with them, but he decided to take with him the „Prajnaparamita Sutra” (in this case the Diamond Sutra – author's note), and in return, he erected 10 million shrines to them, and the Nagas became his friends. Since then he has been known as Nagarjuna (Nāga: «dragon» + Arjuna: the name of the tree under which he was born, literally «Silver Serpent», Sanskrit: नागार्जुन, nāgārjuna, – author's note)».

Of course, such descriptions cannot be regarded as a scientific or historical source of information about how the Mahayana sutras were first discovered. However, an important fact in these descriptions is that Nagarjuna discovered the sutras in some hidden place (in the underwater kingdom of the Nagas). The fact is that many sutras were deliberately hidden by their authors after they were written because the latter believed that at the time of the sutra's creation, people were not yet ready to accept the teachings contained in the sutra. Centuries later, these sutras were discovered, for example, underground – in Buddhist temples or monasteries during construction work or archaeological excavations.

There was also another way for the relevant teachings to appear in the form of sutras at a necessary moment. For example, a Master would write down a particular sutra. Realizing that people at this moment would not be able to realize this Law, the Master gave a task to one of his high disciples to be born in the future, in the appropriate period, and to reveal to the world the sutra written by the Master.

Anyway, with or without the help of the nagas, Nagarjuna discovers the Prajnaparamita sutras. Another important point is that Nagarjuna was probably the only person at that time who could theoretically and empirically understand the highest Mahayana law, the Doctrine of Emptiness. Had it not been for this fact, this finding would have been of value only to historical scholars, and Mahayana would not have spread further. However, thanks to Nagarjuna, the Mahayana Teachings were greatly developed and spread throughout India during that time. Nagarjuna left behind several fundamental works on Mahayana philosophy and, above all, the Doctrine of Emptiness, which I shall endeavor to show the reader in the pages of this book.

«Attachment to the best and the search for it brings suffering. Existing things have no nature; they are like clouds in the sky. Birth, life, death, goodness, injury – where do they come from? What is it? What can make you happy? Moreover, what can destroy you if your mind is pure space? From the beginning, there is nothing to be done because everything is empty» (Nagarjuna's words to his best disciple, Nagabodhi).

#### Padmasambhava

(Sanskrit: पद्मसंभव, padmasaṃbhava, the Lotus-Born).

The next round of Sakyamuni Buddha's development of teachings, Buddhism emerged in Tibet, primarily due to the teachings of Tantra-Vajrayana and Guru Padmasambhava. Around the 3rd century A.D., the first Tantra-Vajrayana sutras appeared. Their history is very similar to that of the Mahayana sutras.

Buddhism appeared and developed in Tibet through the efforts of two teachers, Shantarakshita and Padmasambhava.

«Blue Chronicle»[23] says that the first Tibetans to embrace Buddhism were the Chiang people. This happened at the end of the fourth century A.D. when the Buddha's Teachings penetrated Tibet from China. However, Chinese Buddhism did not spread further than the Land of Snows. When Trisong Decen (estimated time of life: 742–810, reigned from 755 to 797) ascended the throne, his powerful minister Mashan, who hated the Buddhist teachings, ordered the expulsion of all Chinese monks and ordered the monasteries to be given over to butcher shops. Despite this, King Trisong Decen could still invite the teacher Shantarakshita from India to preach the Mahayana teachings. Shantarakshita was a major Buddhist scholar. Subsequently, Shantarakshita received the honorific title of «Acharya Bodhisattva», «Bodhisattva Teacher», for his tremendous work spreading Buddhism in Tibet.

Shantarakshita brought to Tibet the teachings of the classical Mahayana preached by Nagarjuna, the Mahayana, which carries the profound Teachings on the Emptiness of all objects and phenomena and the salvation from suffering for all living beings. Mahayana flourished in India, a peaceful country with a warm and fertile climate, and was practiced by people with a mindset appropriate to the teachings and their country. However, the classical Mahayana was hardly understood at that time by the Tibetans, who were a warlike and indomitable people, unsophisticated in philosophical and ethical subtleties. Besides this, the Bon priests and shamans hindered the spread of Buddhism by invoking the will of the gods and demons of Tibet. Therefore, Shantarakshita advised Trisong Decen to invite a Tantric yogi to Tibet. A Mahasiddha named Padmasambhava who was from Uddiyana.

The ancient Buddhist country of Uddiyana («Garden» in Sanskrit) comprised the eastern part of present-day Afghanistan and the Swat River valley in Pakistan, located between the territories of Afghanistan and India. Uddiyana is considered the birthplace of many eminent Teachers. Numerous higher Teachings, such as Dzogchen, originated and were practiced in Uddiyana, which later spread to India and Tibet thanks to great yogis and Mahasiddhas.

The appearance of Padmasambhava in the World of People was predicted by the Buddha in the «Sutra of Incomprehensible Mysteries»:

Manifestation of the Buddhas of the Three Times,
The doer of wondrous deeds in this blessed Kalpa,
Will appear in the form of a vidyadharva[24].
In the middle of the marvelous lotus flower.

One of the Yeshe Tsogyal[25] texts quote Padmasambhava's words about his appearance in the material world:

«Some believe that I appeared in a lotus flower amidst the pollen in Dhanakosha Lake in Uddiyan; some believe that I was born a prince in those parts. Others believe I came with a flash of lightning on the summit of Mount Namchak. Diverse are their beliefs, for I have appeared in many forms. Twenty-four years after Shakyamuni Buddha's Parinirvana, Amitabha, Adi, the Buddha of Infinite Light, filled with Bodhichitta[26], thought of Enlightenment and from the heart of Mahakaruna[27], in the form of Mahakaruna, I, Padmasambhava, the lotus-born guru, appeared as the syllable „shri”. As the rain entered the world, I came in innumerable forms for those ready to receive me. The deeds of the Enlightened Ones are incomprehensible. Who will determine the measure for them?»

Arriving in Tibet, Padmasambhava set about preaching the Dharma and demonstrating mystical powers to the Tibetans. The power bestowed by the Tantra-Vajrayana made a greater impression on the Tibetans than the preaching of the Mahayana Bodhisattva Path by Shantarakshita. It is also possible that the esoteric teachings of Padmasambhava somehow (at least outwardly) seemed similar to the familiar Bon to the Tibetans. Padmasambhava shamed the Bon priests and sorcerers, surpassing their magical art, and subdued the demons and spirits of Tibet, converting them to Buddhism and making them Dharmapalas – deities that protect the Dharma.

In Tibetan Buddhism, Padmasambhava is also called Guru Rinpoche (Precious Master). He is recognized as the founder of the oldest branch of Tibetan Buddhism, Nyingma. The Nyingma school is considered the «school of old translations» because Padmasambhava and Shantarakshita translated all Buddhist literature into Tibetan over many years with the help of 108 translators and 25 disciples.

Guru Padmasambhava compiled many texts detailing the processes of Tantra-Vajrayana spiritual practice. Padmasambhava's wife, Yeshe Tsogyal, was the chief scribe of these texts. The West's most famous text of esoteric Buddhism, the Bardo Thodol, or «Tibetan Book of the Dead», probably belongs to Padmasambhava's authorship. We will turn to the text of this sutra in the fifth chapter of the first volume, which describes the process of death, intermediate state (Bardo), and rebirth.

#### Tilopa, Naropa, Marpa, and Milarepa

These are the four Great Yogins and Teachers of the Kagyu school of Tibetan esoteric Buddhism. Tilopa was Naropa's Guru. Naropa's best disciple was Marpa, whose closest disciple and successor was later Milarepa.

The first prominent personality in this list is Tilopa (Sanskrit: Talika, 988–1069), the great Indian Achiever of Yoga Tantra. Tilopa is one of the 84 Mahasiddhas, revered as the founder of the Kagyu lineage of Tibetan Buddhism.

Tilopa was born into a Brahmin family and, according to some sources, a royal family. After receiving instructions from a Dakini goddess in meditation, he left his monastery and began to lead a wandering life. According to tradition, Buddha Vajradhara (Sanskrit: «Holder of the vajra» – a symbol of the highest dimension of the void nature of mind in Vajrayana Buddhism) came to him during meditation, and Tilopa received a direct transmission of the teachings of Mahamudra. Mahamudra (Sanskrit: महमुद्रा, literally: «Great Symbol» or «Great Seal», «Chag Chen» – Tib.) is the highest spiritual teaching of Tibetan Buddhism, which consists of the practitioner's direct abiding in the state of the true nature of the mind. Having received the transmission of the Teachings, Tilopa stopped wandering and began to train disciples.

Tilopa's best disciple was Naropa (Sanskrit: Nadaprada, 956–1040). The Kagyu tradition holds that Naropa was born into a royal family. By age 36, Naropa was already one of the abbots of Nalanda, a famous Buddhist university and monastic complex in ancient times. One day, while he was studying books, an old woman with thirty-seven unpleasant features appeared before him. Being an incarnation of Vajradakini, the female deity who embodies Emptiness (the ultimate nature of reality from which all enlightened experience arises), revealed to him the futility of book knowledge and told him that her «brother» (Tilopa) could impart special true knowledge to him. Naropa left his high position at the university, abandoned his books, and went in search of his Guru.

When Naropa became Tilopa's disciple, Tilopa subjected him to twelve major ordeals, each culminating in transmitting teachings, the highest being Mahamudra. Having accomplished this Achievement, Naropa systematized the teachings of the six stages given to him by Tilopa. Thus came into existence the system of Tantra-Vajrayana practice called «Naropa's Six Yogas», leading to the rapid achievement of Enlightenment and Liberation[28]. Naropa's trials, the transmission of the Teachings, and initiation into the Six Yogas are described in the text «The Life and Teaching of Naropa»[29]. I will use excerpts from it in the chapters on Tantra-Vajrayana.

Naropa's chief disciple, his «son of the heart» to whom he passed on the holding of the root lineage, was Marpa Chokyi Lodryo, or Marpa the Translator (Tib.: Lotsawa) (1012–1097).

Marpa was a great enlightened lay lama and translator who brought many elements of the Vajrayana Teachings from India to Tibet, including Mahamudra, which later formed the Kagyu lineage and became part of the Gelug School. Marpa was one of the major figures in the «second wave» of Buddhism's arrival in Tibet and the Tibetan founder of the Kagyu School.

Jetsun Milarepa, or Milarepa Shepa Dorje (1052–1135), was a Great Tibetan Yogi, Preceptor, Master, and one of the founders of the Kagyu School. He was the best disciple of Marpa.

Milarepa's spiritual path was full of tragedy and incredible obstacles, which, in his words, «cannot be passed by present-day people due to their mental, physical, and spiritual weakness». On overcoming suffering, Milarepa also said, «You should treat the pains and troubles in this life as friends leading you to Nirvana».

Marpa told Milarepa to practice solitary meditation in caves and mountain refuges. According to the biographical text «The Life of Milarepa, after many years of practice, he came to a «profound experiential realization of the true nature of reality».

Milarepa was a naljorpa. Literally, a «naljorpa» is a «yogi» or «hermit-practitioner» who has attained a high level. However, because the naljorpas lead a peculiar lifestyle, they are called «yogis of mad wisdom» that is from the ordinary person's point of view. Thus, Milarepa denied social prejudices and stereotypes, fixed ideas, the bondage of material goods, the monastic statutes, and the monastic system in general. He censured worldly desires, human weaknesses, as well as superstitions, rituals, blind servility, and fanaticism. Milarepa led an appropriate lifestyle. After realizing Enlightenment, he lived in the Drakar Taso (White Rock Horse Tooth) cave and was also a wandering Teacher. Milarepa rejected all possessions and epitomized complete freedom from needs, complete dedication to practice, acceptance of all the inconveniences of a solitary life in mountain caves, and a complete comprehension of the nature of mind or the original state of consciousness. All done in a single lifetime.

Milarepa was also a mystic poet, the greatest poet of medieval Tibet. In the poetic field, Milarepa became famous for the Vajra songs, which he spontaneously composed to convey enlightened experiences:

Benefit to self and others
Never can be found in idleness.
Strive, therefore, to perform good deeds.
A restless, wandering mind
Can never see the truth of Mahayana.
Practice concentration, therefore.
Buddha cannot be found by seeking him.
So, contemplate your own mind.
Until the autumn mists dissolve into the sky,
Be diligent with faith and determination

(«Milarepa's One Hundred Thousand Songs»).

#### His Venerable Kalu Rinpoche[30]

(years of life: 1903–1989)

Kalu Rinpoche is a Teacher of our more recent times: he left our world relatively recently – in 1989. He was a meditation Master of the highest level. His spiritual name – Kalu Rinpoche – means «Lama who carries the Light». Like the above yogis, he belonged to the Kagyu School. Kalu Rinpoche was one of the first Tibetan Gurus of Buddhism in the West.

There is one interesting story connected with him. The matter is that in Paris in 1976, Kalu Rinpoche gave initiation to two very famous people – artist and sculptor Mikhail Shemyakin and poet, bard, and actor Vladimir Vysotskiy. Vysotskiy's wife Marina Vlady, a French actress, was present at that meeting and described this incident in her book «Volodya or Interrupted Flight…». I will quote her valuable testimony in Volume III, Chapter 1, when we talk about the practice of the precepts.

Kalu Rinpoche gave many lectures and wrote several texts, which I will quote throughout this book.

«All sentient beings are Buddhas; only superficial veils obscure this state. Once these veils are removed, our potential becomes the experience of Awakening. This means that the level of comprehension is directly related to the extent to which we have been able to purify the mind of ignorance and confusion» (Kalu Rinpoche).

#### Bodhidharma

(Sanskrit: बोधिधर्म, Bodhidharma, literally, the Dharma Seer).

The exact years of Bodhidharma's life are unknown. The life of Bodhidharma is contained in the treatise «Records of the Transmission of the Lamp», compiled in 1004 by the Zen monk Dao-yuan at the beginning of the Song Dynasty. This treatise refers to two dates in Bodhidharma's life, 527 A.D., when Bodhidharma arrived in China, and 536: «From the time the death of the Preceptor was announced (536–?) to the first year of rule under the Jinde of the Song Dynasty (1004), 467 years had already passed». However, if we subtract 467 from 1004, it turns out that Bodhidharma died in 537. I think such a mystery is caused by the Great Bodhidharma leaving the material world and, accordingly, China in a very unusual way, as I will describe below.

So, in 527 A.D. (according to another version voiced including Professor D.T. Suzuki, it happened in 520), Bodhidharma, a Buddhist monk who had reached the highest spiritual level, arrived by sea to China, where, traveling, began to preach the Dharma. Because Bodhidharma had a thick beard, he was nicknamed the «bearded barbarian». In Chinese transcription, his name sounds like Putidamo (Chinese: 菩提达摩, Pútí dá mó), shortened to Damo (达摩, Dá mó); in Japanese, it is Daruma (だるま, Daruma).

Bodhidharma was the 28th Patriarch of Buddhism after Sakyamuni Buddha himself[31].

Settling in the now world-famous Shaolin Monastery, he spent, according to some reports, about nine years in meditation. After this, he founded the Chan Buddhist School, becoming its first Patriarch. When this teaching reached the shores of Japan, it received the name now widely known to Westerners – Zen.

Chan (Chan-na) and Zen (Zen-na) are derivatives of the Sanskrit Dhyana, which means meditative concentration in a state of Calmness and Contemplation[32] leading to Enlightenment. D.T. Suzuki said the following about Bodhidharma, Zen, and the Truth of Enlightenment:

«The historicity of Bodhidharma is sometimes questioned, but as far as Zen is concerned, the question is not so important. In the field of historical research, Zen is content with the fact of its appearance in China, the connection of this appearance with a certain Indian teacher who had a special message for the Chinese Buddhists of the time, and this special message consisted in its non-transmissibility using oral or written signs. Everything that the chronicles of Zen Buddhism and the history of Chinese Buddhism, in general, say or write about Bodhidharma may or may not have happened. Let historians study the veracity of these facts; for those who study Zen, the only thing that matters is, „What was the message of the first Zen Master? ”.

…

The importance of self-realization in Buddhist life has been recognized by all faithful followers of the Buddha, regardless of their doctrinal differences and their adherence to Hinayana or Mahayana. However inexplicable and inexpressible the Truth of self-realization may be, it is the core of Buddhism. Zen, the inheritor of the innermost realizations of Buddhism, has cherished this tradition, contrasting Enlightenment with ritualism, intellectual erudition, and all forms of bare philosophizing. What did the Buddha come to earth for if not to establish this Truth? What, if not this, is the meaning and purpose of all discipline and moral and spiritual practices?».

Let us return to Bodhidharma's arrival in China and look at some interesting events from a Dharma perspective. The «Records of the Passing of the Lamp» states the following:

«Traveling by sea for three years, Bodhidharma finally arrived at the southern shores (of China) on September 21 of the 8th year of Pu-tung of the Liang Dynasty (527).

The governor of the Guangzhou region, Xiao Gao, received him with all due honors and sent a written report to the ruler Wu-di. When the ruler received this report, he immediately sent a special envoy with a special invitation to Bodhidharma to his court. Finally, on October 1, the Master arrived in Jilin.

Ruler Wu-di said:

– Since the earliest days of my accession to the throne, I have helped rebuild monasteries, transcribed sutras, and saved countless monks. Are my merit and virtues great?

– There is neither merit nor virtue, Bodhidharma replied.

– So why is there no merit or virtue?

– From these seeds, only small fruits will grow both in the World of People and the World of Heaven, and they will be the causes of further deaths and births. They are like shadows that follow things inexorably. They seem to exist, but they are not reality.

– So, what, then, are the true merit and virtues? – Exclaimed the ruler.

– Pure wisdom is absolutely whole, and the nature of its essence has no forms. Therefore, the essence of such merit and virtues cannot be expressed in words.

– So, what is the first principle of this Teaching?

– To transcend oneself with absolute emptiness.

– Then who is speaking to me?

– I do not know.

The Ruler could not understand the Preceptor's words. The Preceptor, realizing that the ruler's inner nature did not coincide with his thoughts, secretly left this place and crossed the areas south of the Yangtze on the 19th of the same month. On November 23, he reached the city of Luoyang».

Another version of the record of the ruler's conversation with Bodhidharma reads as follows:

«Ruler Wu-di asked:

– What is the holy nature of the Buddha?

Bodhidharma replied:

– Nothing can be said about it, for it is limitless, and remember: holy, unholy are concepts of the dual mind; there is no holy and unholy in nature. Nature simply is!».

As we can understand from this text, Buddhism existed in China even before Bodhidharma came. The first Buddhist sutras penetrated ancient China along the Great Silk Road from Central Asian states, approximately in the II–III centuries A.D. However, why exactly did the coming of the 28th Patriarch have such a significant impact? Here, we see Bodhidharma's similarity to Nagarjuna and Padmasambhava – all having realized the highest Enlightenment. Therefore, like Sakyamuni Buddha, they expounded the Dharma based not on texts (read dogma) but their own experience. That is why their names are forever preserved in the history of the development and dissemination of the true Dharma.

After his conversation with the ruler Wu-di, Bodhidharma arrived at the now world-famous Shaolin Monastery. According to legend, he spent nine years in meditation, sitting facing the wall. During and after this long meditation, Damo revealed the True Dharma to the monks of Shaolin.

A few comments should be made here regarding Bodhidharma's spiritual level.

First, it is obvious that he realized a very high level of Enlightenment before coming to China. If this were not the case, Bodhidharma would have been a simple missionary who would have easily and happily agreed with the ruler Wu-di rather than trying to impart to him the vision of Emptiness.

Second, Bodhidharma spent nine years in meditation while at Shaolin Monastery. Perhaps nine years is an approximate figure: Damo could have spent more or less time meditating. Another thing is important here. During his meditation, Bodhidharma clearly experienced even higher Enlightenments. Further, it is clear that he entered Samadhi and attained Liberation. Two facts indicate this.

1. Bodhidharma knew the ancient Indian system of Kalaripayattu practice.

2. He left China in a very unusual way, characteristically of those who have realized energetic Liberation.

Let us start from number 1; Kalaripayattu is an ancient system of practice that incorporates yoga, ayurveda, and martial arts teachings. Kalaripayattu means «fighting (payattu) in a sacred place (kalari)». In India, Kalaripayattu practices are traditionally performed in temples specially built for this purpose – Kalari Temples.

This system allows control not only of consciousness but also of energy. Here again, we see the two invariable companions of true spiritual practice – consciousness and energy. Therefore, Bodhidharma possessed Kalaripayattu, which suggests that he could fully control his energy and enter into complete Samadhi.

Related to the possession of Kalaripayattu by Bodhidharma is another equally significant fact. It is believed that modern martial arts originated from Kalaripayattu. For example, Bruce Lee said that martial arts originated in India over 5000 years ago, referring to Kalaripayattu. In addition, the main merit in the fact that China, and then the whole world, were acquainted with the martial arts system belongs to Bodhidharma. Separately, I will definitely note that probably every country had its own methods of hand-to-hand combat and fighting with weapons. For example, the techniques of Taoist hermits over time evolved into various styles of wushu[33] However, martial arts as a complete system, first as a system of spiritual practice and then self—defense, originated in those techniques Kalaripayattu, which Bodhidharma gave to the monks of Shaolin. This is how the external (hard) style of Wushu, which is now known all over the world as the Shaolin style («Shaolin-Si Quan-Fa»), came into being in China.

Bodhidharma's reasons for giving the techniques to Kalaripayattu are quite interesting. After completing his nine years of meditation, he set out to train monks. However, at that time, the Shaolin monks were so physically weak and lazy that they fell asleep during Bodhidharma's sermons. Then he realized it was necessary to take a yogic rather than Buddhist approach – starting not with mind control but with control of the physical body, as taught by yoga, which is an integral part of Kalaripayattu. The monks would not have been able to perform the meditation techniques because their bodies and minds were totally unprepared for it.

The techniques that Bodhidharma gave to the Shaolin monks can be roughly divided into two groups.

The first is techniques for increasing inner strength (both physical and spiritual) through cleansing the energy channels and transforming energy. These techniques are called «Qigong»[34]. «Qi» (氣) means «energy», and «Gong» (功) means «work» or effort to achieve perfection. Thus, Qigong is «energy work».

Bodhidharma compiled the treatise «Yi Jin Jing» – «Treatise on Changing Muscles and Tendons», which describes the method of controlling the movement of energy by tensing and relaxing the body. The «Preface to the Original Treatise of the Yi Jin Jing» describes the results brought about by prolonged practice:

«… I asked him what good it did. He said: the ability to ward off disease – one; to never be sick – two; to be strong all one's life – three; not to be afraid of hunger and cold – four; more manhood, intelligence, and beauty – five; the ability to retrieve a pearl from troubled waters – six; the ability to meet any attack without fear – seven; success in work without delay – this is eight.

However, these are all small benefits. The ultimate goal is to use them as the basis for entering the Tao of Buddhahood».

Thus, the first thing Bodhidharma taught his students was Qigong to control energy, which is one of the foundations for proper deep meditation. It should be emphasized here that the Qigong transmitted by Bodhidharma is based on the Teachings of Yoga.

The second group of techniques is martial arts. In those distant times when Shaolin monks, following the Buddhist tradition, went to beg for alms, robbers often attacked them. Sometimes, it came to killing or seriously injuring the weak monks who could not stand up for themselves. Of course, everything the monks collected went to the robbers.

Therefore, Bodhidharma gave the monks a set of movements, later known as the «18 Arhat Hand Movements». These movements were a kind of «block-punch» if you look at it from the point of view of modern martial arts. Gradually, the monks strengthened their physical bodies and were ready not only for the prolonged concentration of consciousness but also for self-defense against robbers, who, in time, became simply afraid of the monks of Shaolin Monastery, and robberies stopped.

When techniques for energy transformation were combined with martial arts techniques, it became apparent that their effectiveness had increased many times. This integration of techniques, accomplished by Bodhidharma and continued by subsequent generations of Shaolin monks, marked a new step in developing Chinese martial arts – the birth of the martial Qigong known today.

The following is said about Bodhidharma's return to India in the «Records of the Passing of the Lamp»:

«After nine years, the Preceptor decided to return to the western parts of India. He gathered his disciples and said:

– The time has come! Demonstrate to me your understanding.

One of his disciples, Daofu, said:

– I believe that we should not rely on writings, but we should also not deny the written tradition – this is the naturalness of the Way.

Bodhidharma said:

– You have my skin.

Nun Zongchi said:

– I believe that this is like the joy that Ananda experienced when he reached the Buddha Akshobhya's attic – this can only be seen by abiding in oneness, not duality.

# Примечания

1

«Buddha-avatamsaka-sūtra» or «The Garland of Sutras Adorning the Enlightened One» (Sanskrit: महावैपुल्यबुद्धावतंसकसूत्र, Mahāvaipulya Buddhāvataṃsaka Sūtra). Translation by D.T. Suzuki.

2

Material World – The World of Passions, or the World of Phenomena. Subtle World – the World of Forms, or the Astral World. Supersubtle world – the World of Formless, or the Causal World. About the three worlds and their interaction – see Volume I, Chapter 1.

3

For details on the chakras, see Volume II, Chapter 2.

4

The greatest Guru of the 20th century who lived in Sri Lanka; see later in this introduction for details.

5

My full-fledged spiritual practice began in 1992; I am writing these lines in 2022.

6

Kensho, literally translated from Japanese, means «seeing one's [true] nature» (see Volume II, Chapter 1).

7

The famous Japanese Buddhist scholar Daisetsu Teitaro Suzuki is seen later in this introduction.

8

Master Hakuin Ekaku (1686–1768) was the greatest Zen Teacher and is one of the most notable figures of Japanese Zen Buddhism; see later in this introduction.

9

From Pali parittā, literally: «protection», an ancient compilation of Buddhist sutras, including refuge vows, taking precepts, etc.

10

On the three lower worlds, see Volume I, Chapter 2.

11

On the highest state of the Tathagata, see Volume II, Chapter 3.

12

See Volume II, Chapter 3.

13

Hinayana, Mahayana, Tantrayana and Vajrayana – see Volume II, Chapter 3.

14

On Parinirvana, see Volume I, Chapter 3, Volume II, Chapters 2 and 3.

15

For details of the Tripitaka, see Volume II, Chapter 3.

16

Now, Patna is a city in northern India, a port on the Ganges River, and the administrative center of Bihar state.

17

That is, personal Enlightenment and Liberation – see Volume II, Chapter 3.

18

In Volume II, Chapter 3, I will discuss Mahayana and its more «advanced version», Tantra-Vajrayana, in detail.

19

Vajracchedika Prajnaparamita sutra, Sanskrit: वज्रच्छेदिका प्रज्ञापारमितासूत्र, Vajracchedikā-prajñāpāramitā-sūtra, «Sūtra on perfect wisdom that cuts through [the darkness of ignorance] like a stroke of lightning».

20

I.e., the Tathagata, or Sakyamuni Buddha, see Volume II, Chapter 3.

21

Ancient Indian tribes living north of the Ganges valley.

22

This means India. For more on continents in Buddhist cosmology, see Volume I, Chapter 2.

23

The author is Goy-lotsava Shonnupel, abbot of Sarmalin Monastery.

24

The Vidyadharas (Sanskrit: विद्याधर, vidyādhara, «holder of thorough knowledge – Vidya») are a class of demigods (upadevas) of the Heavens of the material world.

25

Spouse of Padmasambhava, enlightened dakini goddess, Buddhist teacher of the Vajrayana tradition.

26

Bodhichitta – the Four Awakened States of Consciousness: Love, Compassion, Praise, and Equanimity – see Volume I, Chapter 3.

27

Mahakaruna – Great Compassion

28

About Naropa's Six Yogas, see Volume II, Chapter 2.

29

The Life and Teaching of Naropa. Translated from the Original Tibetan with Philosophical Commentary Based on the Oral Transmission by Herbert V. Guenther. Shambhala, Boston & London, 1995.

30

Rinpoche (also Rimpoche) (Tibetan: རིན་པོ་ཆེ་, rin po che) – literally means «precious». Rinpoche is a title for the highest Teachers (Lamas), added to the Lama's name.

31

According to the generally accepted list of Patriarchs in Zen Buddhism, cited from the text of D.T. Suzuki.

32

On Dhyana, see Volume III, Chapters 2 and 3.

33

Wushu (武术) is the common name for all martial arts existing in China. It consists of two characters: 武, wu («wu»), «military, martial», and 术 shu («shu»), «art, technique». Other names: kun-fu (in Cantonese), gong-fu (in official Chinese) – literally «working on oneself or training», a variant of the name kung-fu is also used, it was used by Bruce Lee.

34

For details on Qigong, see Volume III, Chapter 2.