This means that the beings of many worlds where form is possible are close in their structure to the human form. This is a universal form.
It turns out that the human form is used not only by beings similar to humans: gods, asuras, prets, creatures of hell – but even by those who, at first glance, do not look like a human at all. For example: dragons, animals, insects, fish, birds.
All beings have an image of their body in their consciousness. That is, any being, seeing the world, sees himself in this world. So this vision of oneself is anthropomorphic for all beings. That is, it seems to any creature that he is a human being.
A dog, for example, running on four legs, seems to be a human being. Just for speed, it is now, because of a slightly incomprehensible state of the body, it is more convenient for her to run on four legs. It's just faster at the moment. But when she is not in a hurry, she can stand on her hind legs completely freely, and stand and move like an ordinary person. She perceives the rest of the people as ordinary, equal people, as her friends, too. The rest of the dogs she perceives as dogs.
A dolphin, for example, swimming in water, also perceives himself as a person who is in the water only because he knows how to swim well, and he just likes this swimming. He perceives the rest of the surrounding dolphins as dolphins, just to whom he, supposedly a swimming person, has a good friendly attitude. He helps them whenever possible, because he knows how. He perceives people as his good friends. During a storm, he does not go ashore because he is afraid of the surf at the shore. A high wave near the shore can hit something, and there is a danger of drowning. Therefore, it is safer to wait out the storm at depth.
A fly, for example, taking off over a kitchen table, also perceives itself as a person. She thinks she has become very cool, and has learned to fly like an angel, if she only mentally wants to. To take off, the fly sends a small amount of mental power to the magical invisible cloak that develops behind her back. And this cloak lifts her up and carries her to where she needs to go. She perceives a person as a good friend. And sometimes, in a fit of tenderness, a fly approaches the face of a pleasant person and kisses him on the cheek.
The inner image of oneself as a person leads to the fact that in the course of Darwinian evolution, many animals acquire signs inherent only in humans, earlier than they need it from the point of view of lifestyle. For example, the hind and forelimbs are fins in fish and the five-fingered structure of the fin bones in fish.
Why did God create the devil? Why does God allow evil to exist?
? If something is stated on behalf of religion about otherworldly things, it does not mean that it really is.
? If something in religion is right, you can agree with something. – For example, that God exists. – This does not mean that everything else that this religion says is also correct.
? The Creator is not an Omnipotent God. And Almighty God is not the Creator. These are different gods.
? The omnipresent, omnipotent God is the Absolute – he did not create anything. He is generally indifferent to everything. He doesn't care what happens in the world, and how anyone lives in this world.
? The God who created the world is the Creator. The Creator is not absolute. This is just an ordinary soul, like all the souls of people. And therefore he, as well as any other intelligent soul, can make mistakes.
? No one created people, people's souls.
? People, their souls, like all other souls, are free. Souls decide for themselves who they should be and what they should be: angels or devils, good or evil.
? No one created the devil and his soul. As well as the souls of people. No one created other gods. No one created evil dragons. No one created good wizards. They all created themselves.
? The physical body, in particular the physical body of a person – yes, has a creative origin. The main creator in this case is the person himself. To be more precise– the main mental creator of the physical human body is the collective mind of people. Women work more on men's bodies, and men work more on women's bodies.
? The soul that enters the body and temporarily lives in the body exists forever. We can conditionally talk about only one variant of the creation of the soul: when the soul creates itself, and when the soul destroys itself (the emergence of the soul). There are no other options for the appearance of souls and there cannot be.
? When God supposedly breathes a soul into a body, in fact, he only invites an already existing soul to fill this body, and it seems to everyone from the outside that a supposedly new soul has appeared in this way.
? At the birth of a child, the same thing happens. At birth, a new soul is not born. Only a body is born. And the soul just chooses the body and fills it if it likes it in this body.
? There is really no evil in the world. The world is neutral in its essence. Evil and good appear in a person's mind when a person evaluates what is happening. If a person likes something, then he considers it good. And if a person does not like something, then he considers it evil.
? Evil and good encountered by the soul is subject to the law of karma. If you do good, good comes back. If you do evil, evil returns. Therefore, all claims to the creators should be returned to any soul, personally to himself.
? The devil is inside us. In every person there is both the absolute and the pernicious. It is important to understand what is harmful and what is spiritually uplifting. Usually, the devil is simply understood as everything bad that occurs in our life, everything that we do not like. However, this is a misunderstanding. The devil inside us is worldly desires.
? The essence of the spiritual Absolute Primordial truth is not in the existence of One God, Supreme God, Absolute God, Jehovah, Allah, Almighty, Shiva, Vishnu, Brahma, Trimurti, Ishvara and others, and not in the existence of the other world, and not even in the structure (universal interconnectedness, structure) of the universe, but in the eradication of worldly desires.
? The essence of the philosophical Absolute Primordial Truth lies in its absence.
? Samsara was created not by the Absolute, but by the True Egos that fell out of the Absolute state.
The emergence of the soul
? Absolute state. Initially, all True Egos were merged with the Absolute, and were in this absolute state. The Absolute state means that the True Ego could create whatever it wanted, create whatever body it wanted, experience whatever state it wanted. However, the absolute state did not mean that the True Ego was absolutely perfect in terms of maturity and in terms of wisdom.
? Movement. At the moment when the True Ego actually did what it could do by virtue of its absolute state, by virtue of its absolute freedom, when it realized its free state, it automatically became a True Ego with movement. This is the movement took place in the three primordial spaces (three gunas). Having made a free movement, the True Ego returned to its original absolute state.
? Three gunas. The three primordial dimensions and the three gunas are essentially the same thing. What is called matter in philosophy and the three gunas are essentially the same thing. Without the influence of the True Ego, all the primordial spaces were in a state of silent transparent equilibrium. The space in which it was easy to move is called causal. The space in which it was average to move is called astral. The space in which it was difficult to move is called explicit. Explicit space is arranged in such a way that it is possible for the physical space-and-time to arise in it by the will of the True Ego. The three Gunas are sattva, tamas and rajas. Causal is conditioned by sattva. The astral is conditioned by tamas. Reality is conditioned by rajas. The three primordial spaces and the three gunas are essentially the same thing. The three primordial spaces and the Absolute are parallel to each other and exist forever.
? Anti-mystical power. The true Ego made movements in order to verify, confirm, prove to itself it's absolutely free state. Such doubt in its absoluteness is a delusion and, therefore, is the first step on the path of further fall.
? Formed experience. Due to the anti-mystical power, the True Ego tried even more to make sure that the original state was the best, the most suitable for it. For the sake of this, in order to compare one with the other, the True Ego stopped throwing away the experience of its free movement immediately after its cessation, as it has done up to this moment. And the True Ego began to accumulate the experience of the movements that it performed.
? Motivation. Comparing different experiences in order to understand what suits him and what does not suit him, the True Ego created criteria for evaluating experience. The evaluation criterion is "habit". That is, what in the past formed experience led to the initial happy, joyful, free state, became the criterion for evaluating the new experience.
? Spirit Elements. For the sake of adequacy between experience and space, the True Ego formed a causal body: an external causal object identical to the True Ego, and merged, identified with this external object. The True Ego began to think like this: "This is not an external object, but this I myself am." This moment can be seen as the emergence of the spirit. Spirit can also be seen as the sum total of the True Ego, anti-mystical power, formed experience and motivation. Spirit as a causal body looks like a clot of light.
? Elements of the soul. In order to understand deeper, to see more clearly, to distinguish more clearly, to hold more firmly what was seen and understood, the True Ego formed the astral body (according to some sources: “subtle body” or “etheric body”, or one of the private variants of “form” or “form-appearance”): an external astral object identical to the True Ego – and merged, identified with this external object. The True Ego began to think like this: "This is not an external object, but this I myself am." This moment can be seen as the emergence of the soul. The soul as an astral body looks like a blurry only reflection in a mirror without a physical body.
? Elements of sensations. For cognition of everything else that is object-external, the soul formed the primary, elementary organs of sensation: the ability to see, hear, touch, smell, taste, feel movement.
? Consciousness. For a better understanding of what the sense organs perceive, for the synthesis of various sensations into a single whole, the soul has mastered the ability to build images and think in these images.
? Touch. Contact of sense organs with external objects. The external objects were created by this same soul, as well as by other souls. Three gunas are used as a building material for the formation of external objects.
? Sensation. As a result of the contact of the sense organs with external objects, the soul receives sensations. Feelings can be divided into strong and weak, as well as pleasant and unpleasant.
? Perception. The summation of individual sensations into a single image.
? Feeling. Evaluation of the image received during perception. As a criterion for evaluating the image, what was formed at the stage of motivation is used. Thus, when the details of the past and the new experience coincide, the illusion of approaching the original absolute state of the True Ego is created, and then the new experience, and new sensations, and new images are also evaluated as pleasant.
? Thirst. Getting a pleasant experience cannot but lead to a strong desire to repeat the experience, to passion.
? Capture («clinging»). Strong attachment both to the objects of pleasant feelings, and to those of one's own internal factors that are associated with these objects. For example, being captured by memories of a loved one.
? Assignment. Retention of objects of thirst, objects of pleasant feelings and thoughts around oneself.
? Making of Existence. Creation of the physical body.
? Consumption. Retention of objects of thirst, objects of pleasant feelings and thoughts around oneself.
? Internaling («becoming», «existence»). An external object (an object of capture) crosses the external-internal boundary and becomes a part of the physical body, forming an internal metabolism, becoming a part of the metabolism. And thus forming an internal need for an external, like itself. So, for example, internal alcohol, which is present in the blood, creates a need for even more external alcohol. Here "existence" should be understood as "the existence of a living being", "the existence of a living organism". And the “existence of a living organism” should by no means be understood as something “internally without process”. “The existence of a living organism” is a process, a process of internal metabolism, that is, a process of assimilation and dissimilation, that is, a process of constant internalization and externalization.
? Birth. If the internalization is not stopped, then the further development of the process leads the soul to the formation of more and more coarse, more inert bodies. And, ultimately, the soul finds itself in a human body in this world of phenomena. At the moment of birth, the soul forgets what happened to it before, and because of this, the soul has an erroneous view of bodily existence: «this body is Me». Understanding this stage as a one-time event is erroneous. This stage should be understood as the fact that the soul has come to a state of constant birth and death, to a state of constant rebirth, to the experience of an already infinite number of births.
? Suffering. If a person is born, he will inevitably die. If the soul, through its will and right thinking, stops any element of this chain, then the process of forming the conditions for emergence stops. The assertion that the process of formation of the conditions for emergence exists permanently and immanently is correct. The assertion that the last link in the process of formation of the conditions of occurrence leads back to the first link is a delusion, a mistake, a confusion. In fact, the last link of emergence leads to the first link of liberation: faith.
Law of karma
The word karma is translated as action.
If you cause someone suffering with your deed, then you are destined to experience this suffering too. If you bring joy to someone with your deed, then you are destined to experience this joy too. Neutral actions are reflected by neutral consequences.
Merit is the accumulation of karma of good deeds towards souls who are superior to you in some way. Merits before the highest God or before the Absolute have the greatest value. When a person engages in spiritual practice, he accumulates the highest merit.
Law of projection
Every thought has power. Any image appears in reality.
A weak single image manifests itself in the form of imperceptible consequences.
A strong image appears as a tangible reality.
A special case of the manifestation of a strong image is the case when a person decided to create something and then brought this idea to life. This is usually called creation.
The images of the gods are always very strong. Therefore, their images are life-giving.
A strong multiple collective image appears as a real inevitable event.
A very strong thought can give rise to life.
Meditation of becoming is just one of the ways to make your thought strong and multiple.
Achievement levels
? Hatha yoga – cleansing the right, left and central channels. Kundalini awakening.
? Raja Yoga – the ability to transcend the grip of the three gunas, in particular, the energy of tamas.
? Kundalini yoga is the ability to steadily enter samadhi. Holiness.
? Arhat – entering the state of nirvana. Solitary awakening. A soul worthy of sacrifice. Mahamudra yoga.
? Bodhisattva is the savior. Mahayana yoga.
? Bodhisattva in the astral is a savior in the astral. Astral Mahayana Yoga.
? The Bodhisattva in the causal is the savior in the causal. Causal Mahayana Yoga.
? Buddha is the attainment of mahanirvana. Awakening to Truth.
? The winner in Truth is the attainment of mahanirvana on one's own, without teachers.
? The departure of the Winner in Truth to mahaparinirvana is the attainment of the Absolute. Adi-Buddha.
Awakened bodies – Buddha bodies
Yogis, in the course of conducting meditative practice and mastering deeper and deeper boundaries in it, awaken the sleepers inside the body. The awakening of another body and the controlled exit in another body is also called the formation of this other body.
? The Physical body is connected with the muladara chakra. Operates in the world of phenomena. In order to leave the physical body in another body, the yogi must bring the physical body into an altered state. For example, to relax extremely or enter a half-asleep state (meditative state), or fall asleep, or enter a state of artificial suspended animation (samadhi).
? The Ghost's body is connected with the svadistana chakra. It operates in the lower astral.
? The Phenomenal body (nirmanakaya) is connected with the manipura chakra. It operates in the lower causal. It can manifest itself in the world of phenomena as a ghost, separated from the real physical body.
? The Dharma body (dharmakaya) is connected with the anahata chakra. It operates in the upper astral.
? The Essential body (svabavikakaya) is connected with the Vishudda chakra. It acts in the middle causal.
? The Reward body (sambhogakaya) is connected with the ajna chakra. It operates in the upper causal.
? The body of the Diamond (vajrakaya) is connected with the sahasrara chakra. The true ego. He is in a state of nirvana.
? The six yogas of Naropa practice after reaching the arhat level. In the course of these six yogas, yogis pass successively from the bottom up the mentioned chakras and at the same time work with the awakened bodies corresponding to these chakras. The six yogas of Naropa are in order: tumo yoga, bardo yoga, dream yoga, illusory body yoga, light yoga, consciousness transference yoga.
