Dharma - The Way Things Are
05.04.202507:01
On another occasion, the Buddha said: «Brothers, when I speak to you, do not accept my words blindly merely out of love and respect for me. But test it, test it, test it as a goldsmith tests gold by cutting it, subjecting it to fire, and striking it with a hammer to determine whether it is genuine or counterfeit. Take my words to heart and follow them only if you find them reasonable». This is also the Buddha's way. This is how the Buddha encouraged everyone to think through ideas and concepts by themselves, with their own minds.
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
22.03.202509:11
«Ignorant statements such as „with death everything ends”, „after a death we go to the afterworld”, or „after death, we become spirits in the netherworld” are erroneous, and it can be said that the spread of such „teachings” leads to the accumulation of a lot of bad karma» (Vol. I, Chapter 5).
In the photo: the entrance to the Buddhist temple symbolizes the transition from the material World of Phenomena to the subtle world, which is carried out in meditation and after the death of the physical body. The entrance is decorated with the deity of the First Heaven Makara (Dragon). Dematamal Vihara Temple, 2nd century BC (restored in the 21st century), Sri Lanka
In the photo: the entrance to the Buddhist temple symbolizes the transition from the material World of Phenomena to the subtle world, which is carried out in meditation and after the death of the physical body. The entrance is decorated with the deity of the First Heaven Makara (Dragon). Dematamal Vihara Temple, 2nd century BC (restored in the 21st century), Sri Lanka
12.03.202506:54
Experience of going through the stages of the Liberation Process by Victoria Karayeva: Joy
At the beginning of the Joy stage, I had an isolated experience when a white fog appeared before my eyes. I was at home. Suddenly, the image of my room disappeared, and I saw only a thick white fog in front of me. After a couple of seconds, the mist disappeared and then immediately reappeared for a few seconds.
Several times during meditation, the upper part of the screen suddenly became completely white, as if a white stripe had appeared at the top. This, too, lasted only a few seconds and quickly disappeared.
The draining of the Nectar began little by little. At first, it was a rare experience. A couple of times, it felt as if a thin stream of pleasant cool liquid began to flow from the top of the head to the inside of the head, as if a mini waterfall was appearing there. But more often, my Nectar experiences are «superficial» and feel like some liquid is flowing and spreading around my head - from the top of my head and in different directions. Once, Nektar was felt on my neck and even on my back. Usually, Nectar experiences occur during Chandali Meditation, but there are also experiences while doing Qigong and in World of Forms meditation. The further one goes, the more vividly Nectar's flowing is felt. Lately, in Chandali, the Nectar has been pouring exceedingly abundantly in multiple streams over my head. And yesterday, I finally felt for the first time how a thin stream of Nectar began to pour into my mouth from somewhere above, as if from the upper part of my throat. But I had never tasted Nectar before.
At the beginning of the Joy stage, I had an isolated experience when a white fog appeared before my eyes. I was at home. Suddenly, the image of my room disappeared, and I saw only a thick white fog in front of me. After a couple of seconds, the mist disappeared and then immediately reappeared for a few seconds.
Several times during meditation, the upper part of the screen suddenly became completely white, as if a white stripe had appeared at the top. This, too, lasted only a few seconds and quickly disappeared.
The draining of the Nectar began little by little. At first, it was a rare experience. A couple of times, it felt as if a thin stream of pleasant cool liquid began to flow from the top of the head to the inside of the head, as if a mini waterfall was appearing there. But more often, my Nectar experiences are «superficial» and feel like some liquid is flowing and spreading around my head - from the top of my head and in different directions. Once, Nektar was felt on my neck and even on my back. Usually, Nectar experiences occur during Chandali Meditation, but there are also experiences while doing Qigong and in World of Forms meditation. The further one goes, the more vividly Nectar's flowing is felt. Lately, in Chandali, the Nectar has been pouring exceedingly abundantly in multiple streams over my head. And yesterday, I finally felt for the first time how a thin stream of Nectar began to pour into my mouth from somewhere above, as if from the upper part of my throat. But I had never tasted Nectar before.
02.03.202508:26
Experience of passing through the stages of the Emancipation Process by Victoria: Ecstasy
I feel this in almost every meditation if I have done enough technical practice and sat in the right pose. Ecstasy is felt as a rise of very powerful, warm energy from the coccyx. It moves as if through a wide vertical tube that is almost slightly smaller in diameter than my torso. The energy rises, usually slowly, sometimes a little faster, and reaches my head. During the rise of this energy, I never cease to be amazed at the power contained within us. Sometimes, it is even a little scary when a lot of energy rises. It is such a flow that can blow away everything on its way. Which it does. It burns the remaining impurities in the channels that have not been removed by technical practice. And when the energy reaches the top of the head, there is a very pleasant, blissful state.
When I first started the Ecstasy Stage, a pure bright yellow light would often appear in meditation. It would appear in the center of the screen as a small rounded spot that would quickly expand and fill almost the entire space in front of my eyes. This went on for several months. It very rarely happens now.
One day, I lay down to rest in the afternoon and, out of habit, kept my attention on the sensations inside my head, as suddenly I felt my astral head. And it began to expand smoothly, became bigger than the physical head. And it grew and grew in size, occupying all the space around, until I did not feel its boundaries at all. I felt as if it had expanded to the whole world around me. Recently, a similar experience happened to me also lying down while reciting a mantra. Only this time, my whole astral body began to inflate like a balloon and began to feel much wider than my physical body.
I feel this in almost every meditation if I have done enough technical practice and sat in the right pose. Ecstasy is felt as a rise of very powerful, warm energy from the coccyx. It moves as if through a wide vertical tube that is almost slightly smaller in diameter than my torso. The energy rises, usually slowly, sometimes a little faster, and reaches my head. During the rise of this energy, I never cease to be amazed at the power contained within us. Sometimes, it is even a little scary when a lot of energy rises. It is such a flow that can blow away everything on its way. Which it does. It burns the remaining impurities in the channels that have not been removed by technical practice. And when the energy reaches the top of the head, there is a very pleasant, blissful state.
When I first started the Ecstasy Stage, a pure bright yellow light would often appear in meditation. It would appear in the center of the screen as a small rounded spot that would quickly expand and fill almost the entire space in front of my eyes. This went on for several months. It very rarely happens now.
One day, I lay down to rest in the afternoon and, out of habit, kept my attention on the sensations inside my head, as suddenly I felt my astral head. And it began to expand smoothly, became bigger than the physical head. And it grew and grew in size, occupying all the space around, until I did not feel its boundaries at all. I felt as if it had expanded to the whole world around me. Recently, a similar experience happened to me also lying down while reciting a mantra. Only this time, my whole astral body began to inflate like a balloon and began to feel much wider than my physical body.
13.02.202512:41
First of all, the word «karma» can be replaced with the phrase «formed experience». We perform three kinds of actions:
by body - doing something,
by speech - talking about something, and
by thought - thinking about something.
All the data that accumulates as a result of our actions, words, and thoughts is our karma.
Usually the word «karma» is understood to mean only unkind deeds and negative consequences. But in fact it is not so - the data we accumulate has no substance: karma itself is neither bad nor good.
Everything we experience - joys and sufferings - is an illusion of the karma we have accumulated.
---
V. Sychevskiy. Essay Absolute freedom and happiness - our true essence, Chapter 1, Karma.
Download Essay: https://aegitas.ru/books/1160217/
01.02.202513:42
Practitioner's Diary section
Nikolai's experience:
It was the end of a rather heavy working day (sitting in lotus, listening to lectures, and processing monotonous text messages). The state was quite tired, and my legs were already sore. The body was sore from yesterday's workout. There was some tension in the mind.
At first, while listening to the lecture, Kundalini started to move. Then, the energy started to rise, and for some time, it was strongly resting on the top of my head, creating pressure there from the inside. And then, in a moment, my consciousness became very clear. The tiredness was completely gone, all the tension was gone, and the pain in my legs began to feel differently, just like a strong burning sensation.
I wrapped myself deeply in the lotus. It felt very pleasant in the whole body, but not as intense as the state of Ecstasy in meditation, but as if every cell was filled with something blissful from inside. Sitting with my eyes closed was most pleasant, but I had to return to my work periodically. It was possible to talk, but I didn't want to at all. The work went on quite clearly, with occasional Anapanasati with eyes closed. It lasted about 1.5 hours; by evening practice, it was as if the state became less vivid, but maybe I just got used to it. I practiced and went to bed.
I woke up about four hours later. In my dream, I participated in a seminar conducted by some guru. At the end of the seminar, he conducted an unusual initiation for us, dripping a few drops of water on the back of our heads.
When I woke up, my whole body buzzed with energy, and I didn't want to sleep. I did 12 cycles of Mahabandha and started the World of Forms meditation. There was a dark space during the night practice, but sometimes, small silvery-white sparks appeared briefly. Then, after some time, I lay down in Shavasana and fell asleep again.
When I woke up in the morning, I was already in a normal state. I felt a very strong contrast with the state of the evening and night. Again, the pain returned in all muscles from the training.
Vadim's comment:
This is a typical Kundalini yoga experience. That is, very quickly, you can change the state of consciousness, the state of the physical body, due to the rise of energy. So you have Kundalini awakened, and you have some experience in practice. You have folded the lotus, dirty state, everything is painful, everything is muddy, then at some moment, Kundalini breaks through the clog, you find yourself higher, and that's it. This is the Enlightenment of Kundalini yoga.
And, accordingly, if the consciousness has risen, it turns to higher data. That's why you had such a dream. It is due to the rise of energy. Studying the teachings clears the channels, as we know. There are two kinds of true data. Data that is opposite to worldly desires, that is, we are purified by it, and data that simply surpasses worldly desires - we are also purified. And we repeat both types of information many times so that the energy can pass through. That is, on the one hand, the correct study of the teachings and, on the other hand, the correct technique when the energy is awakened. Accordingly, this is the result of practice.
There is a fixed idea that practice is when I sit alone in a pure state, nobody touches me, and I have Nectar flowing. That's the practice. But when I go out into the city and talk to people, everything becomes bad at once. This is not practice at all. People are bad. Everything is bad. This is an ignorant approach.
I mean, maybe in the beginning, it's acceptable. But then we must realize that the contaminations we receive and those from our consciousness are all illusions. And we become convinced of it. So it was bad, and immediately, it became good, so to speak. We realize that both bad and good are illusions. This will be the maturity of the soul.
But you can experience it through the rise of energy and correct mental practice. Just thinking about it in this way is meaningless.
Nikolai's experience:
It was the end of a rather heavy working day (sitting in lotus, listening to lectures, and processing monotonous text messages). The state was quite tired, and my legs were already sore. The body was sore from yesterday's workout. There was some tension in the mind.
At first, while listening to the lecture, Kundalini started to move. Then, the energy started to rise, and for some time, it was strongly resting on the top of my head, creating pressure there from the inside. And then, in a moment, my consciousness became very clear. The tiredness was completely gone, all the tension was gone, and the pain in my legs began to feel differently, just like a strong burning sensation.
I wrapped myself deeply in the lotus. It felt very pleasant in the whole body, but not as intense as the state of Ecstasy in meditation, but as if every cell was filled with something blissful from inside. Sitting with my eyes closed was most pleasant, but I had to return to my work periodically. It was possible to talk, but I didn't want to at all. The work went on quite clearly, with occasional Anapanasati with eyes closed. It lasted about 1.5 hours; by evening practice, it was as if the state became less vivid, but maybe I just got used to it. I practiced and went to bed.
I woke up about four hours later. In my dream, I participated in a seminar conducted by some guru. At the end of the seminar, he conducted an unusual initiation for us, dripping a few drops of water on the back of our heads.
When I woke up, my whole body buzzed with energy, and I didn't want to sleep. I did 12 cycles of Mahabandha and started the World of Forms meditation. There was a dark space during the night practice, but sometimes, small silvery-white sparks appeared briefly. Then, after some time, I lay down in Shavasana and fell asleep again.
When I woke up in the morning, I was already in a normal state. I felt a very strong contrast with the state of the evening and night. Again, the pain returned in all muscles from the training.
Vadim's comment:
This is a typical Kundalini yoga experience. That is, very quickly, you can change the state of consciousness, the state of the physical body, due to the rise of energy. So you have Kundalini awakened, and you have some experience in practice. You have folded the lotus, dirty state, everything is painful, everything is muddy, then at some moment, Kundalini breaks through the clog, you find yourself higher, and that's it. This is the Enlightenment of Kundalini yoga.
And, accordingly, if the consciousness has risen, it turns to higher data. That's why you had such a dream. It is due to the rise of energy. Studying the teachings clears the channels, as we know. There are two kinds of true data. Data that is opposite to worldly desires, that is, we are purified by it, and data that simply surpasses worldly desires - we are also purified. And we repeat both types of information many times so that the energy can pass through. That is, on the one hand, the correct study of the teachings and, on the other hand, the correct technique when the energy is awakened. Accordingly, this is the result of practice.
There is a fixed idea that practice is when I sit alone in a pure state, nobody touches me, and I have Nectar flowing. That's the practice. But when I go out into the city and talk to people, everything becomes bad at once. This is not practice at all. People are bad. Everything is bad. This is an ignorant approach.
I mean, maybe in the beginning, it's acceptable. But then we must realize that the contaminations we receive and those from our consciousness are all illusions. And we become convinced of it. So it was bad, and immediately, it became good, so to speak. We realize that both bad and good are illusions. This will be the maturity of the soul.
But you can experience it through the rise of energy and correct mental practice. Just thinking about it in this way is meaningless.
01.04.202510:28
An excerpt from a lecture on daily practice
If you walk down the street, do you see high worlds? You see the Human World, don't you? Where would the high worlds originate in the People's World? In the World of People, there is the World of People and the three bad worlds; that is, people are caught up in hatred, ignorance, and greed.
Information about the high worlds is contained in the deepest layers of consciousness. It is necessary to go there at the expense of technical practice. However, if you do not clear these layers and eliminate these worldly desires, you will, on the contrary, enter a devilish state and fall into the lower worlds.
Again, this is an attempt at compromise, an attempt to agree with the laws of physics, with gravity, with the multiplication table, simply to agree. Let's agree that 2 × 2 = 10 just for a moment. However, it's impossible to agree; we can only fantasize about what would happen if. However, 2 × 2 = 4, so we can't agree that I'm thinking too highly of myself. Where do you get the high from? You will think about mundane things, but it will seem to you that you are thinking correctly. This is the mistake of psychology: “Let's think.” And on what basis am I going to think?
It's like, let's talk to you in Sinhala language, you don't know it. Even if I start saying something now in a language you don't know, it will be nothing to you, right? You have no data of the Sinhala language. It is the same in thinking. Let me think high thoughts. You mean, what am I going to think about? Classical music? What can I imagine high? Poetry?
Well, that would be People's World. That's no high world. Information must be of high worlds. And it is in true Dharma, in meditation. So there must be a combination of these things.
On the one hand, studying the teachings, and on the other hand, it is truly observing the precepts, including mindfulness, patience, and concentration, in daily life.
Yes, the practice of the Six Paramitas. And the technical practice, daily, let's take an hour, let's take two hours. You have practiced walking. You have raised the energy. You stabilized the mind. You've rotated the energy. It does not deviate from its path. You have done the meditation of the Four Themes or the Four Awakened States of Consciousness to fill the consciousness with light. To dispel those doubts, in one way or another.
There seem to be desires. They seem to be suffering. And yet I don't know how I'm going to get rid of them. You can't get rid of them. You don't get rid of them. You bring the mind back to its original state. And all these desires dissipate like a fog. Suppose you hold on to desires but try to eliminate them. That's stepping on your foot and trying to walk. Well, that's an oxymoron.
You simply need to engage in spiritual practice. Leave everything as it is and do the practice.
If you walk down the street, do you see high worlds? You see the Human World, don't you? Where would the high worlds originate in the People's World? In the World of People, there is the World of People and the three bad worlds; that is, people are caught up in hatred, ignorance, and greed.
Information about the high worlds is contained in the deepest layers of consciousness. It is necessary to go there at the expense of technical practice. However, if you do not clear these layers and eliminate these worldly desires, you will, on the contrary, enter a devilish state and fall into the lower worlds.
Again, this is an attempt at compromise, an attempt to agree with the laws of physics, with gravity, with the multiplication table, simply to agree. Let's agree that 2 × 2 = 10 just for a moment. However, it's impossible to agree; we can only fantasize about what would happen if. However, 2 × 2 = 4, so we can't agree that I'm thinking too highly of myself. Where do you get the high from? You will think about mundane things, but it will seem to you that you are thinking correctly. This is the mistake of psychology: “Let's think.” And on what basis am I going to think?
It's like, let's talk to you in Sinhala language, you don't know it. Even if I start saying something now in a language you don't know, it will be nothing to you, right? You have no data of the Sinhala language. It is the same in thinking. Let me think high thoughts. You mean, what am I going to think about? Classical music? What can I imagine high? Poetry?
Well, that would be People's World. That's no high world. Information must be of high worlds. And it is in true Dharma, in meditation. So there must be a combination of these things.
On the one hand, studying the teachings, and on the other hand, it is truly observing the precepts, including mindfulness, patience, and concentration, in daily life.
Yes, the practice of the Six Paramitas. And the technical practice, daily, let's take an hour, let's take two hours. You have practiced walking. You have raised the energy. You stabilized the mind. You've rotated the energy. It does not deviate from its path. You have done the meditation of the Four Themes or the Four Awakened States of Consciousness to fill the consciousness with light. To dispel those doubts, in one way or another.
There seem to be desires. They seem to be suffering. And yet I don't know how I'm going to get rid of them. You can't get rid of them. You don't get rid of them. You bring the mind back to its original state. And all these desires dissipate like a fog. Suppose you hold on to desires but try to eliminate them. That's stepping on your foot and trying to walk. Well, that's an oxymoron.
You simply need to engage in spiritual practice. Leave everything as it is and do the practice.
19.03.202510:37
Experience of going through the stages of the Liberation Process by Victoria Karayeva: Quietness
When the Quietness Stage began, there was a brief period during which I was severely electrocuted several times by my wooden hall closet and wooden door, which seems unbelievable. But it happened a few times. From this stage onwards, my meditation progressed a lot. After the rise of energy at the beginning of the meditation, the body began to stiffen, as if something was squeezing it from all sides and holding it. At the same time, the sensations of the physical body either completely disappear or are felt, but as if very far away. And if something in the body hurts during meditation, it is either not felt at all or almost not felt at all and does not interfere with meditation. Because of this, it became possible to meditate much longer than before and with more comfort.
At first, the squeezing felt very noticeable, but it has softened over time. Sometimes, it feels like Quietness has not yet come, but it is already there, just more imperceptible and comfortable. Sometimes, it just feels like I'm going somewhere deep, and that's it. Sometimes, when the Quietness comes, a bright scarlet light appears before my eyes and floods the whole screen, but I don't see that often.
When the Quietness Stage began, there was a brief period during which I was severely electrocuted several times by my wooden hall closet and wooden door, which seems unbelievable. But it happened a few times. From this stage onwards, my meditation progressed a lot. After the rise of energy at the beginning of the meditation, the body began to stiffen, as if something was squeezing it from all sides and holding it. At the same time, the sensations of the physical body either completely disappear or are felt, but as if very far away. And if something in the body hurts during meditation, it is either not felt at all or almost not felt at all and does not interfere with meditation. Because of this, it became possible to meditate much longer than before and with more comfort.
At first, the squeezing felt very noticeable, but it has softened over time. Sometimes, it feels like Quietness has not yet come, but it is already there, just more imperceptible and comfortable. Sometimes, it just feels like I'm going somewhere deep, and that's it. Sometimes, when the Quietness comes, a bright scarlet light appears before my eyes and floods the whole screen, but I don't see that often.
09.03.202508:24
«If we have realized Enlightenment, our consciousness resides in its original form - in the state of Calmness and Contemplation, which can also be defined as Non-action. In this state, our past experiences are no longer our driving forces and do not form worldly desires. Consequently, our actions do not come from selfishness but from the natural need to sustain our lives in order to continue our personal practice and teach the Truth to others.
In this case, too, the new experience we receive will not cause the accumulation of subsequent experience since it is not fixed, rooted, or set in motion by our consciousness, although we do take action. In other words, our perception persists, but our consciousness remains fixed, no matter what object or phenomenon we perceive. In Taoism, this state is called Non-action, or supreme De» (Volume III, Chapter 1).
Illustration: Polonnaruwa (Sri Lanka), Vatadage Temple - «the terrace of the Buddha's Tooth», 10th century.
In this case, too, the new experience we receive will not cause the accumulation of subsequent experience since it is not fixed, rooted, or set in motion by our consciousness, although we do take action. In other words, our perception persists, but our consciousness remains fixed, no matter what object or phenomenon we perceive. In Taoism, this state is called Non-action, or supreme De» (Volume III, Chapter 1).
Illustration: Polonnaruwa (Sri Lanka), Vatadage Temple - «the terrace of the Buddha's Tooth», 10th century.
26.02.202506:02
Chiggala Sutta’s: Yoke with a Hole
[The Blessed One said]: «Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?»
«If it would ever do so, venerable sir, it would be only after a very long time».
«Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? »
* The Noble Truth about suffering,
* The Noble Truth about the source of suffering,
* The Noble Truth about the cessation of suffering,
* The Noble Truth about the way leading to the cessation of suffering.
Thus, bhikkhus, one should make an effort to realize, «This is suffering». One should make an effort to realize, «This is the source of suffering». One should make an effort to realize, «This is the cessation of suffering». One should make an effort to realize, «This is the way leading to the cessation of suffering».
[The Blessed One said]: «Bhikkhus, suppose a man would throw a yoke with a single hole into the great ocean, and there was a blind turtle which would come to the surface once every hundred years. What do you think, bhikkhus, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole?»
«If it would ever do so, venerable sir, it would be only after a very long time».
«Sooner, I say, would that blind turtle, coming to the surface once every hundred years, insert its neck into that yoke with a single hole than the fool who has gone once to the nether world would regain the human state. For what reason? Because here, bhikkhus, there is no conduct guided by the Dhamma, no righteous conduct, no wholesome activity, no meritorious activity. Here there prevails mutual devouring, the devouring of the weak. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? »
* The Noble Truth about suffering,
* The Noble Truth about the source of suffering,
* The Noble Truth about the cessation of suffering,
* The Noble Truth about the way leading to the cessation of suffering.
Thus, bhikkhus, one should make an effort to realize, «This is suffering». One should make an effort to realize, «This is the source of suffering». One should make an effort to realize, «This is the cessation of suffering». One should make an effort to realize, «This is the way leading to the cessation of suffering».
10.02.202509:53
«The Five Elements form the gross material World of Passions (World of Phenomena) and the subtle World of Forms (Astral World). In other words, if in the process of spiritual practice, we liberate ourselves from the influence of the Five Elements, we liberate ourselves from the World of Phenomena and the Astral World, reach the Formless World (Causal World), and then, having liberated ourselves from it as well, realize the state of Nirvana» (Vol. II, Chapter 2).
Illustration: the seven heads of the cobra symbolize the seven chakras, i.e., the energetic process of Emancipation. The four coils of the cobra's body are the destruction of the four Elements: Earth, Water, Fire, and Wind, after which we enter Samadhi and attain Emancipation. Bas-relief on the Jetavana Stupa. Jetavana Stupa: height - 120 m, diameter - 112 m, the second largest in the world (after the pyramid of Cheops), the oldest structure ever built by man, Anuradhapura (the first capital of the Sinhalese state, now - Sri Lanka), III century.
Illustration: the seven heads of the cobra symbolize the seven chakras, i.e., the energetic process of Emancipation. The four coils of the cobra's body are the destruction of the four Elements: Earth, Water, Fire, and Wind, after which we enter Samadhi and attain Emancipation. Bas-relief on the Jetavana Stupa. Jetavana Stupa: height - 120 m, diameter - 112 m, the second largest in the world (after the pyramid of Cheops), the oldest structure ever built by man, Anuradhapura (the first capital of the Sinhalese state, now - Sri Lanka), III century.
30.01.202510:37
Theses of the lecture «Proper channel cleansing and energy transformation»
9. Two misconceptions about controlling desires
Two persistent and polar misconceptions exist about how you should «work» with emotions and desires.
Misconception 1. «One should hold back emotions». If you do so, then the data of past experiences will not be destroyed; they will multiply and intensify, and the pressure will build up and inevitably come out.
Misconception 2. «One should live one's experience, give an outlet to emotions». As a result of repeating experience, fixation on memory and desires will also increase. This is the road to the three bad worlds.
These delusions are due to root ignorance (Avidya), i.e., not realizing the Truth that desires are the cause of suffering. The only way to be free from suffering is to be free from desires.
10. How does one become free from desires?
What can one do to free oneself from desires and craving for new experiences, and thus from inevitable subsequent suffering?
The first is to stop the work of consciousness (mind).
The spiritual practitioner returns the mind to its original state of calm and contemplation. Then, when the data of past experience arises, no response desire arises because only from this moment do we begin to see clearly that any experience, desire, or movement of the soul is only pure light.
The second thing is the purification of the channels.
Pingala is purified by transforming hatred into love and compassion, plus technical practice. The left channel is purified by merit and repentance, changing darkness into light. The center channel is purified by the study of the Teachings.
The Tantric definition of suffering is when dirty prana tries to pass through the nadis («pipes»).
Blockages in the channels arise because we hold on, get caught up in past experiences, and consider those experiences «ours» useful.
Therefore, if we perform only technical practice to increase the flow of prana in the channels, then there will be only an increase in the leakage of prana in the places of clogs and an increase in desires because it is impossible to remove clogs (desires) only by technical practice, without changing the consciousness.
Cleaning channels does not start with increasing energy but by removing blockages by studying the teachings.
9. Two misconceptions about controlling desires
Two persistent and polar misconceptions exist about how you should «work» with emotions and desires.
Misconception 1. «One should hold back emotions». If you do so, then the data of past experiences will not be destroyed; they will multiply and intensify, and the pressure will build up and inevitably come out.
Misconception 2. «One should live one's experience, give an outlet to emotions». As a result of repeating experience, fixation on memory and desires will also increase. This is the road to the three bad worlds.
These delusions are due to root ignorance (Avidya), i.e., not realizing the Truth that desires are the cause of suffering. The only way to be free from suffering is to be free from desires.
10. How does one become free from desires?
What can one do to free oneself from desires and craving for new experiences, and thus from inevitable subsequent suffering?
The first is to stop the work of consciousness (mind).
The spiritual practitioner returns the mind to its original state of calm and contemplation. Then, when the data of past experience arises, no response desire arises because only from this moment do we begin to see clearly that any experience, desire, or movement of the soul is only pure light.
The second thing is the purification of the channels.
Pingala is purified by transforming hatred into love and compassion, plus technical practice. The left channel is purified by merit and repentance, changing darkness into light. The center channel is purified by the study of the Teachings.
The Tantric definition of suffering is when dirty prana tries to pass through the nadis («pipes»).
Blockages in the channels arise because we hold on, get caught up in past experiences, and consider those experiences «ours» useful.
Therefore, if we perform only technical practice to increase the flow of prana in the channels, then there will be only an increase in the leakage of prana in the places of clogs and an increase in desires because it is impossible to remove clogs (desires) only by technical practice, without changing the consciousness.
Cleaning channels does not start with increasing energy but by removing blockages by studying the teachings.
27.03.202510:09
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. There the Buddha addressed the mendicants:
“Once upon a time, mendicants, a pole acrobat set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders.
Then the pole acrobat said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I’ll look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
When he said this, Medakathālikā said to her teacher, ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
That’s the way, said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.
And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”
Sedaka Sutta
“Once upon a time, mendicants, a pole acrobat set up the bamboo pole of his tribe and said to his apprentice Medakathālikā, ‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Yes, tutor,’ she replied. She climbed up the bamboo pole and stood on her tutor’s shoulders.
Then the pole acrobat said to Medakathālikā, ‘You look after me, dear Medakathālikā, and I’ll look after you. That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
When he said this, Medakathālikā said to her teacher, ‘That’s not how it is, tutor! You should look after yourself, and I’ll look after myself. That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
That’s the way, said the Buddha. “It’s just as Medakathālikā said to her tutor. Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.
And how do you look after others by looking after yourself? By development, cultivation, and practice of meditation. And how do you look after yourself by looking after others? By acceptance, harmlessness, love, and sympathy.
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. Looking after yourself, you look after others; and looking after others, you look after yourself.”
Sedaka Sutta
17.03.202506:20
«Everything depends on information.
The Absolute Truth is our true essence, or Atman. Everything else is data that is not us, or Atman. But among this data there is information that points to the Atman, and there is information that completely blocks any vision and understanding» (Volume III, Chapter 2).
The Absolute Truth is our true essence, or Atman. Everything else is data that is not us, or Atman. But among this data there is information that points to the Atman, and there is information that completely blocks any vision and understanding» (Volume III, Chapter 2).
06.03.202508:37
On Enlightenment. Excerpt from the lecture.
Enlightenment is not a thing to strive for. So, on the principle of «don't be grasped by this, be grasped by that». Here, you have an ordinary life, it's not like that. But here I'll give you such a good, good thing, look, Enlightenment. That's what you have to strive for. No, it's not like that. Enlightenment is not like that. What is it?
This is where the example of disease comes in. That is, Enlightenment is like health. That is, the original state of the physical body is health. And spiritual practice is such a perfect medicine that brings us back to the original healthy state.
And there can't be any double interpretation. There can't be such a thing: well, listen, Enlightenment is great, but I'm interested in other things. You see, I am doing this, this, this, this, and I don't think I need your Enlightenment yet.
But it is absolutely the same as to say, well, I have a pain here, I have a pain here, my blood pressure is 200 over 150, I have a pre-infarction state. But I don't need your health. I think that overpressure is quite a working pressure, and I live with it. That's roughly the reasoning. No, Enlightenment is not a thing you can argue about or get. We return to Enlightenment, we return to our original state.
Also, Enlightenment is not an effort of will, not an act of will. I've talked about this, but I have to repeat it. I often hear it, but I don't get grasped. The main thing is not to get grasped. I have many, many things, but I am not grasped. Well, if it is really a spiritual practitioner who exercises such a clear control of his consciousness and really uses things but tries not to get attached beyond the necessity, it is, of course, praiseworthy. But Enlightenment is a little bit different.
Let's say you're walking, or you're taking public transportation, or you're taking a cab, or you're driving your car. Your car is very old, bad, and uncomfortable, and it breaks down all the time. Or you have a luxury executive car. Enlightenment is when your feelings, the state of your consciousness, are absolutely identical and unchanging in all these cases. That's when it's called non-attachment. This is called Enlightenment. Then it's called not duality. The original state of consciousness.
In all other cases, it is an act of will. If it is done based on true Dharma, then yes, it is okay. It's control, it's discipline, but it's a little bit different. Enlightenment is an absolutely natural state of our consciousness. If at least the first Enlightenment is realized, that's when we start to understand how to use things. Then we begin to understand what this very eradication of worldly desires means. Only then. Because, as you understand, it is impossible to simply eradicate desire. You get something like a prison. You can't go there. You can't eat it, you can't watch it. Prison is not Enlightenment. If it were Enlightenment, then all the prisoners would be enlightened.
Enlightenment is not a thing to strive for. So, on the principle of «don't be grasped by this, be grasped by that». Here, you have an ordinary life, it's not like that. But here I'll give you such a good, good thing, look, Enlightenment. That's what you have to strive for. No, it's not like that. Enlightenment is not like that. What is it?
This is where the example of disease comes in. That is, Enlightenment is like health. That is, the original state of the physical body is health. And spiritual practice is such a perfect medicine that brings us back to the original healthy state.
And there can't be any double interpretation. There can't be such a thing: well, listen, Enlightenment is great, but I'm interested in other things. You see, I am doing this, this, this, this, and I don't think I need your Enlightenment yet.
But it is absolutely the same as to say, well, I have a pain here, I have a pain here, my blood pressure is 200 over 150, I have a pre-infarction state. But I don't need your health. I think that overpressure is quite a working pressure, and I live with it. That's roughly the reasoning. No, Enlightenment is not a thing you can argue about or get. We return to Enlightenment, we return to our original state.
Also, Enlightenment is not an effort of will, not an act of will. I've talked about this, but I have to repeat it. I often hear it, but I don't get grasped. The main thing is not to get grasped. I have many, many things, but I am not grasped. Well, if it is really a spiritual practitioner who exercises such a clear control of his consciousness and really uses things but tries not to get attached beyond the necessity, it is, of course, praiseworthy. But Enlightenment is a little bit different.
Let's say you're walking, or you're taking public transportation, or you're taking a cab, or you're driving your car. Your car is very old, bad, and uncomfortable, and it breaks down all the time. Or you have a luxury executive car. Enlightenment is when your feelings, the state of your consciousness, are absolutely identical and unchanging in all these cases. That's when it's called non-attachment. This is called Enlightenment. Then it's called not duality. The original state of consciousness.
In all other cases, it is an act of will. If it is done based on true Dharma, then yes, it is okay. It's control, it's discipline, but it's a little bit different. Enlightenment is an absolutely natural state of our consciousness. If at least the first Enlightenment is realized, that's when we start to understand how to use things. Then we begin to understand what this very eradication of worldly desires means. Only then. Because, as you understand, it is impossible to simply eradicate desire. You get something like a prison. You can't go there. You can't eat it, you can't watch it. Prison is not Enlightenment. If it were Enlightenment, then all the prisoners would be enlightened.
24.02.202505:26
«...When a person asserts that something is something, he loses it entirely»
Zen Master Negen Senzaki, commentary on «The Iron Flute»
Zen Master Negen Senzaki, commentary on «The Iron Flute»
07.02.202509:35
Theses of the lecture «Proper channel cleansing and energy transformation»
13. Formulas for prana control and channel cleansing
As a result of the previous steps, prana control becomes possible:
Willpower ->
Control of consciousness ->
Concentration ->
Awareness ->
Stopping the surface consciousness (Kensho) ->
Prana control
Thus, prana control is equal to consciousness control.
For the process of spiritual practice to be possible, spiritual Merit is required.
Merit is created by practicing Offering, transmitting the Teachings, and developing the Four Awakened States of Consciousness.
The final formula for channel cleansing is:
Merit * (Teaching -> Precepts -> Effort -> Repentance -> Patience -> Emptying -> Prana Control)
14. The three components of purification are heat (tummo), catalyst, and pressure
The first is tummo (merit + technical practice + meditation).
When vital energy increases during technical practice and friction occurs, burning is felt in the places of blockages—this is the blockages being broken through. But this is not yet tummo.
Tummo literally means to change the gross to the highest. It takes Merit, the right sequence of technical practice, and meditation to achieve true tummo.
The second is the catalyst: Teaching, the realization of suffering.
Suffering + Right View based on the Teachings + Faith =>
Merit is spent on spiritual practice.
Third - Pressure: suffering that arises in the process of practice.
This is the suffering that arises in the process of practice when energy encounters blockages, and we tolerate them.
That's when the energy begins to gather. Eventually, the kundalini awakens, and we enter into the process of ecstasy, joy, quietness, ease, and samadhi.
13. Formulas for prana control and channel cleansing
As a result of the previous steps, prana control becomes possible:
Willpower ->
Control of consciousness ->
Concentration ->
Awareness ->
Stopping the surface consciousness (Kensho) ->
Prana control
Thus, prana control is equal to consciousness control.
For the process of spiritual practice to be possible, spiritual Merit is required.
Merit is created by practicing Offering, transmitting the Teachings, and developing the Four Awakened States of Consciousness.
The final formula for channel cleansing is:
Merit * (Teaching -> Precepts -> Effort -> Repentance -> Patience -> Emptying -> Prana Control)
14. The three components of purification are heat (tummo), catalyst, and pressure
The first is tummo (merit + technical practice + meditation).
When vital energy increases during technical practice and friction occurs, burning is felt in the places of blockages—this is the blockages being broken through. But this is not yet tummo.
Tummo literally means to change the gross to the highest. It takes Merit, the right sequence of technical practice, and meditation to achieve true tummo.
The second is the catalyst: Teaching, the realization of suffering.
Suffering + Right View based on the Teachings + Faith =>
Merit is spent on spiritual practice.
Third - Pressure: suffering that arises in the process of practice.
This is the suffering that arises in the process of practice when energy encounters blockages, and we tolerate them.
That's when the energy begins to gather. Eventually, the kundalini awakens, and we enter into the process of ecstasy, joy, quietness, ease, and samadhi.
28.01.202509:22
BLOCKING PRANA IN THE THREE CHANNELS AND CHAKRAS
25.03.202506:34
Knocked over a vase
Hyakujo decided to send a disciple to find a new monastery. He told his disciples that the one who best answered the question would be appointed. Placing a vase of water on the ground, he asked: “Who can tell what it is without naming it?”
The elder monk replied, “No one can say that it is a wooden shoe.”
Cook Isan tipped the vase over with his foot and walked out. Hyakujo smiled and said: “The senior monk lost.” And Isan became abbot of the new monastery.
Mumon's comment. Isan was brave enough, but he could not escape Hyakujo's ploy. He ended up leaving the easy job and taking the hard one. Can't you see that he took off his comfortable hat and got into the iron stocks?
The cook abandoned the dishes and defeated the chatterer.
The teacher was putting up a barrier it could not resist: This foot would topple everything - even the Buddha himself.
One hundred and one Zen stories
Hyakujo decided to send a disciple to find a new monastery. He told his disciples that the one who best answered the question would be appointed. Placing a vase of water on the ground, he asked: “Who can tell what it is without naming it?”
The elder monk replied, “No one can say that it is a wooden shoe.”
Cook Isan tipped the vase over with his foot and walked out. Hyakujo smiled and said: “The senior monk lost.” And Isan became abbot of the new monastery.
Mumon's comment. Isan was brave enough, but he could not escape Hyakujo's ploy. He ended up leaving the easy job and taking the hard one. Can't you see that he took off his comfortable hat and got into the iron stocks?
The cook abandoned the dishes and defeated the chatterer.
The teacher was putting up a barrier it could not resist: This foot would topple everything - even the Buddha himself.
One hundred and one Zen stories
15.03.202511:03
What does «Moon in Water» mean? Different fencing schools explain it in various ways. Still, the basic idea is to understand how the moon is reflected wherever there is water, and this is only achieved in the state of mushin (non-mindfulness). One of Horosawa's poems, composed by a body of water, reads:
The moon is not going to cast a shadow,
And the pond does not think to reflect the moon.
How clear the waters of Hirosawa are!
Through this poem, one must see the mystery of the mushin, in which there is no trace of artificial contrivances, but everything is surrendered to Nature itself. The lonely moon is reflected in hundreds of streams. The moon's light is undivided into many ghosts; the ripples on the surface distort the radiance, crushing the moon into many shards. The moon's light is just as existent when no water reflects it. Similarly, the moon's light remains the same whether there is plenty of water or only a small puddle. This analogy makes the mystery of the mind clearer. The moon and water are tangible objects, whereas the mind has no form, and its workings are difficult to trace. Thus, these symbols are not the truth but only a hint.
Daisetsu Taitaro Suzuki
The moon is not going to cast a shadow,
And the pond does not think to reflect the moon.
How clear the waters of Hirosawa are!
Through this poem, one must see the mystery of the mushin, in which there is no trace of artificial contrivances, but everything is surrendered to Nature itself. The lonely moon is reflected in hundreds of streams. The moon's light is undivided into many ghosts; the ripples on the surface distort the radiance, crushing the moon into many shards. The moon's light is just as existent when no water reflects it. Similarly, the moon's light remains the same whether there is plenty of water or only a small puddle. This analogy makes the mystery of the mind clearer. The moon and water are tangible objects, whereas the mind has no form, and its workings are difficult to trace. Thus, these symbols are not the truth but only a hint.
Daisetsu Taitaro Suzuki
04.03.202507:58
Sutra on the Development of Pure Vision
(Vijjābhāgiyāsutta, AN II.32)
«Vijjā» in the title of the sutra means Pure Vision. «Bhāgiya» means «contributing to or developing something». This is the sutra on «Development of Pure Vision (Vijjā)», or, to make a more literary translation, «The Sutra on what leads to Enlightenment». In parentheses are the Pali words used in the original text of the sutra.
«Monks, there are two things that contribute to the development of Pure Vision (Vijjā). What are these two things? They are the practice of Calmness (Samatha) and the practice of Contemplation (Vipassanā).
What is achieved with the development of Calmness, monks? Consciousness (Chitta) is developed. And what is achieved with the development of consciousness? The existing attachment disappears.
What is achieved with the development of Contemplation, monks? Wisdom (Pañña) is developed. And what is achieved with the development of Wisdom? Fundamental Ignorance (Avijjā) disappears.
Monks, the mind polluted by attachment is not liberated, Wisdom polluted by Fundamental Ignorance is not developed.
Thus, monks, the absence of attachments is Liberation by Mind, and the absence of Fundamental Ignorance is Liberation by Wisdom»
(Vijjābhāgiyāsutta, AN II.32)
«Vijjā» in the title of the sutra means Pure Vision. «Bhāgiya» means «contributing to or developing something». This is the sutra on «Development of Pure Vision (Vijjā)», or, to make a more literary translation, «The Sutra on what leads to Enlightenment». In parentheses are the Pali words used in the original text of the sutra.
«Monks, there are two things that contribute to the development of Pure Vision (Vijjā). What are these two things? They are the practice of Calmness (Samatha) and the practice of Contemplation (Vipassanā).
What is achieved with the development of Calmness, monks? Consciousness (Chitta) is developed. And what is achieved with the development of consciousness? The existing attachment disappears.
What is achieved with the development of Contemplation, monks? Wisdom (Pañña) is developed. And what is achieved with the development of Wisdom? Fundamental Ignorance (Avijjā) disappears.
Monks, the mind polluted by attachment is not liberated, Wisdom polluted by Fundamental Ignorance is not developed.
Thus, monks, the absence of attachments is Liberation by Mind, and the absence of Fundamental Ignorance is Liberation by Wisdom»
21.02.202507:24
Meditation is an instrument of Spiritual Practice. It is not done to achieve states or experiences such as seeing light. All these experiences are only pillars on the Path.
All Spiritual Practice, as a whole, is done for liberation from karma, from the darkened workings of the mind.
The result of correct Spiritual Practice is a DIRECT KNOWLEDGE of what everything is. It is a direct vision of all 12 stages of the Law of Conditioned Emergence. It is a direct understanding and seeing of the 4 Noble Truths. All of this is accompanied by a DIRECT KNOWLEDGE of how CONSCIENCE works, how the Universe arises, how Worlds are created, and how the False Self is created.
All this does not arise in one moment but is revealed gradually.
At certain high stages, no questions arise. Because the answers come instantly. It is necessary to study the Teachings and conduct correct Spiritual practice. Then, consciousness will start to purify, and understanding will gradually begin to come.
All Spiritual Practice, as a whole, is done for liberation from karma, from the darkened workings of the mind.
The result of correct Spiritual Practice is a DIRECT KNOWLEDGE of what everything is. It is a direct vision of all 12 stages of the Law of Conditioned Emergence. It is a direct understanding and seeing of the 4 Noble Truths. All of this is accompanied by a DIRECT KNOWLEDGE of how CONSCIENCE works, how the Universe arises, how Worlds are created, and how the False Self is created.
All this does not arise in one moment but is revealed gradually.
At certain high stages, no questions arise. Because the answers come instantly. It is necessary to study the Teachings and conduct correct Spiritual practice. Then, consciousness will start to purify, and understanding will gradually begin to come.
04.02.202508:18
Theses of the lecture «Proper channel cleansing and energy transformation»
11. Two Aspects of the Teaching
The first aspect of the Teaching is the depreciation of worldly data. Any experience in sansara is superfluous. We cease to value past experiences and distance ourselves from them. The blockages in the channels «soften».
The second aspect of the Teaching is the knowledge of the higher worlds, samadhi, and Nirvana. This knowledge replaces worldly information.
As a result of studying the Teachings, we develop the Right View and Right Thinking, begin to notice and Recognize false attitudes, and feel blockages in the channels.
12. Daily persistent effort, data manifestation, and patience
Persistent effort in the right practice manifests and highlights blockages and desires.
They manifest most often from bottom to top along the channels' course but also in aggregate.
First, hatred, irritation, then ignorance, sexual desires, then greed, appetite, then emotions, attachment, self-deprecation, pride, then there will be the craving for power, control over the world, and fulfillment of desires.
When these arise, we train Patience so that consciousness does not come into motion. Then, with each new appearance, these data become weaker and emptier—they lose their «charge». Desires no longer arise at the appearance of data. The blockages in the channels dissolve, the leaks disappear, and the dispersal of prana to satisfy desires no longer occurs. The prana is saved for transformation and spiritual practice.
11. Two Aspects of the Teaching
The first aspect of the Teaching is the depreciation of worldly data. Any experience in sansara is superfluous. We cease to value past experiences and distance ourselves from them. The blockages in the channels «soften».
The second aspect of the Teaching is the knowledge of the higher worlds, samadhi, and Nirvana. This knowledge replaces worldly information.
As a result of studying the Teachings, we develop the Right View and Right Thinking, begin to notice and Recognize false attitudes, and feel blockages in the channels.
12. Daily persistent effort, data manifestation, and patience
Persistent effort in the right practice manifests and highlights blockages and desires.
They manifest most often from bottom to top along the channels' course but also in aggregate.
First, hatred, irritation, then ignorance, sexual desires, then greed, appetite, then emotions, attachment, self-deprecation, pride, then there will be the craving for power, control over the world, and fulfillment of desires.
When these arise, we train Patience so that consciousness does not come into motion. Then, with each new appearance, these data become weaker and emptier—they lose their «charge». Desires no longer arise at the appearance of data. The blockages in the channels dissolve, the leaks disappear, and the dispersal of prana to satisfy desires no longer occurs. The prana is saved for transformation and spiritual practice.
27.01.202512:56
Theses of the lecture «Proper channel cleansing and energy transformation»
6. Suppression of leakages
It is also necessary to suppress the leakage of Prana-vayu due to unwholesome manifestations of consciousness, such as attachment, pride, and rivalry.
After suppressing Prana-vayu leaks, we learn how to utilize this type of wind in practice properly. Pranayamas are necessary for purifying and strengthening Prana-vayu.
Next, we stop the leakage of Udana-vayu from the Ajna chakra by replacing Empty Thinking with Right Thinking. Then, Udana-vayu will rush upwards, and we can experience the high worlds in meditation.
Vyana-vayu (protective or external qi) is the most powerful kind of wind that envelops the whole body.
The five ways must be used for the proper functioning of the body, and they must not leak away; they must accumulate.
7. The flow of prana in the open channels
The inner wind moves in three channels: Ida, which is the energy of ignorance; Pingala, which is the energy of egoism and anger; and Sushumna, which is the energy of dependence, desire, craving, and attachment. The three internal winds manifest as the external wind, the Five Vayu.
If Pingala is open, the energy of anger circulates freely. We can fall into uncontrolled anger, feel hot, work quickly and thoughtlessly, make many mistakes, and get nervous.
If Ida is open - we are submerged under water, we are dull, we are cold.
If Sushumna is open (it opens fully when Kundalini awakens), we fall into greed, attachment, and passion.
Channel blocking is the worst thing that can happen. Ultimately, all this energy must be raised to the highest quality and transformed into Kundalini.
6. Suppression of leakages
It is also necessary to suppress the leakage of Prana-vayu due to unwholesome manifestations of consciousness, such as attachment, pride, and rivalry.
After suppressing Prana-vayu leaks, we learn how to utilize this type of wind in practice properly. Pranayamas are necessary for purifying and strengthening Prana-vayu.
Next, we stop the leakage of Udana-vayu from the Ajna chakra by replacing Empty Thinking with Right Thinking. Then, Udana-vayu will rush upwards, and we can experience the high worlds in meditation.
Vyana-vayu (protective or external qi) is the most powerful kind of wind that envelops the whole body.
The five ways must be used for the proper functioning of the body, and they must not leak away; they must accumulate.
7. The flow of prana in the open channels
The inner wind moves in three channels: Ida, which is the energy of ignorance; Pingala, which is the energy of egoism and anger; and Sushumna, which is the energy of dependence, desire, craving, and attachment. The three internal winds manifest as the external wind, the Five Vayu.
If Pingala is open, the energy of anger circulates freely. We can fall into uncontrolled anger, feel hot, work quickly and thoughtlessly, make many mistakes, and get nervous.
If Ida is open - we are submerged under water, we are dull, we are cold.
If Sushumna is open (it opens fully when Kundalini awakens), we fall into greed, attachment, and passion.
Channel blocking is the worst thing that can happen. Ultimately, all this energy must be raised to the highest quality and transformed into Kundalini.
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