Dharma - The Way Things Are
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.
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
26.01.202503:45
Question: In dreams, we get to the Lower Astral World. Here, I see a dream where there are acquaintances/relatives, etc. Are these my fantasies in the Astral World about acquaintances/relatives, or am I really in contact with them? Or could it be either option?
Vadim's answer: In dreams, we move into our subconscious mind - the part corresponding to the Lower Astral World. We see OUR data accumulated in the third Skandha (in Perceptions). Usually, these data carry away our consciousness, and they become dreams.
If, however, we continue our concentration and do not allow our consciousness to move, then we do not get a dream but a meditation. When in such meditation we pass through the layer of our images, we begin to see the real Lower Astral World, the level of which completely corresponds to our data (karma). I.e., if the data of animals prevails, we will see animals; if the data of asuras prevails, we will see asuras.
If we continue to concentrate, our subconsciousness of the Lower Astral World stops, and we enter the dhyana corresponding to the Higher Astral World. However, we cannot enter dhyana if we have low data from the beginning: if we have no Merit, no basics of the Teachings, and if we do not observe the Precepts. The fact is that concentration of consciousness is impossible in the lower worlds.
Our data (karma) mustn't be lower than the World of High Asuras to enter dhyana.
Vadim's answer: In dreams, we move into our subconscious mind - the part corresponding to the Lower Astral World. We see OUR data accumulated in the third Skandha (in Perceptions). Usually, these data carry away our consciousness, and they become dreams.
If, however, we continue our concentration and do not allow our consciousness to move, then we do not get a dream but a meditation. When in such meditation we pass through the layer of our images, we begin to see the real Lower Astral World, the level of which completely corresponds to our data (karma). I.e., if the data of animals prevails, we will see animals; if the data of asuras prevails, we will see asuras.
If we continue to concentrate, our subconsciousness of the Lower Astral World stops, and we enter the dhyana corresponding to the Higher Astral World. However, we cannot enter dhyana if we have low data from the beginning: if we have no Merit, no basics of the Teachings, and if we do not observe the Precepts. The fact is that concentration of consciousness is impossible in the lower worlds.
Our data (karma) mustn't be lower than the World of High Asuras to enter dhyana.
25.01.202519:35
Theses of the lecture «Proper channel cleansing and energy transformation»
1. What is true Dharma?
The first is a non-contradictory doctrine in which everything is accurately, consistently, and logically described—the process of Enlightenment and Emancipation, suffering and its cause, and how to eradicate suffering.
The second is a set of practices that allow us to experience what the Teachings describe.
The third is people who have experienced and confirmed the correctness of the Teachings in their own experience by doing complex practices (mental and technical).
So, technical practice (pranayama, mudras, qigong—everything that raises energy) allows us to experience what the Teachings say—to go through the stages of Ecstasy, Joy, Quietness, Ease, and Samadhi. That is, we can go through this process of energetic Emancipation by engaging in specific types of technical practice.
Let us imagine that there is only technical practice but no Teachings. Then, this practice becomes either useless or dangerous. A person will stir up his energy, and various images and states will arise. But he will not understand whether these states are good or not and how to act in them.
What is the purpose of the practice, and what should be experienced? What is the sequence? A person does not know any of this. He is just doing technical practice. This is the present situation. Accordingly, only technical practice without the Teachings will be completely meaningless or dangerous.
1. What is true Dharma?
The first is a non-contradictory doctrine in which everything is accurately, consistently, and logically described—the process of Enlightenment and Emancipation, suffering and its cause, and how to eradicate suffering.
The second is a set of practices that allow us to experience what the Teachings describe.
The third is people who have experienced and confirmed the correctness of the Teachings in their own experience by doing complex practices (mental and technical).
So, technical practice (pranayama, mudras, qigong—everything that raises energy) allows us to experience what the Teachings say—to go through the stages of Ecstasy, Joy, Quietness, Ease, and Samadhi. That is, we can go through this process of energetic Emancipation by engaging in specific types of technical practice.
Let us imagine that there is only technical practice but no Teachings. Then, this practice becomes either useless or dangerous. A person will stir up his energy, and various images and states will arise. But he will not understand whether these states are good or not and how to act in them.
What is the purpose of the practice, and what should be experienced? What is the sequence? A person does not know any of this. He is just doing technical practice. This is the present situation. Accordingly, only technical practice without the Teachings will be completely meaningless or dangerous.
11.01.202513:23
The wrong view is based on attachment, anger, and delusion, while the right view is based on Calmness and Contemplation.
Thus, after these attachments, anger, and delusion are stopped, peace and the right view appear, which allows us to see things as they really are.
This pure vision is otherwise called wisdom.
---
V. Sychevskiy. Essay Absolute Freedom and Happiness - Our True Essence (https://play.google.com/store/books/details?id=rr8IEQAAQBAJ), intro.
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.
26.01.202503:45
Maturity of the soul and Merit
Maturity of the soul means to see that nothing we perceive is our essence and, therefore, cannot bring us Absolute Freedom and Happiness.
Soul maturity is first developed through studying the Teachings, Right View, Right Thinking (Intention), right spiritual practice, and accumulation of merit.
After the realization of Enlightenment, the maturity of the soul is polished not only by the above practices but also by the ability to see everything as it is (Vidya, Jnana, Rigpa, Prajnya).
If spiritual practice is carried out, merits are accumulated. Still, there is no Right Intention (for the realization of Enlightenment and Emancipation). Still, there is just a desire to get something, to improve one's existence at the expense of spiritual practice and spiritual merits, then the maturity of the soul does not develop. The accumulated merits will be wasted on worldly pleasures and reincarnation in the high worlds.
The formula for practicing with the Right Intention:
Right Study of the Teachings
-> Right View
-> Right Intention
-> Right Spiritual Practice
+ accumulation of spiritual merit
= maturity of the soul.
Merits are transformed into mental and energetic growth.
The formula for practicing with the WRONG intention:
Studying the Teachings as Ordinary Literature
+ Mixing the Teachings with worldly fixed ideas
-> Wrong view
-> Wrong intention
-> Spiritual practice to satisfy egoism
+ accumulation of spiritual Merit
= NOT soul maturity
Merit is spent on worldly pleasures.
If we look at it this way, we can see that among practitioners, there are always such «highly spiritual» people who observe Precepts, read and comment on sutras, know the Teachings well, do personal practice, donate funds, print spiritual texts, build temples and ashrams and, in this way, accumulate great spiritual Merits. But there is a nuance. There is no Right View and Intention. Practice is conducted with the inner intention to improve one's life, satisfy one's desires, and reincarnate in better worlds, but not for the realization of Final Emancipation.
Just such souls are reincarnated in the Heavens of the World of Passion, and for special merits, they can «reach» the «rank» of Mara - the ruler of the six worlds of the World of Passion (Sansara).
Separately, with correct spiritual practice (especially in the world), there is also reincarnation in the Heavens of the World of Passion. However, in this case, Heaven becomes a springboard for jumping to higher worlds, and the merits of such a practitioner are transformed into higher energy. In the first case, the World of Heaven will be pleasant and joyful but empty and useless in terms of spiritual growth, and after wasting most of the merits, these souls fall back to the lower worlds of Sansara.
Vadim Sychevskiy
Maturity of the soul means to see that nothing we perceive is our essence and, therefore, cannot bring us Absolute Freedom and Happiness.
Soul maturity is first developed through studying the Teachings, Right View, Right Thinking (Intention), right spiritual practice, and accumulation of merit.
After the realization of Enlightenment, the maturity of the soul is polished not only by the above practices but also by the ability to see everything as it is (Vidya, Jnana, Rigpa, Prajnya).
If spiritual practice is carried out, merits are accumulated. Still, there is no Right Intention (for the realization of Enlightenment and Emancipation). Still, there is just a desire to get something, to improve one's existence at the expense of spiritual practice and spiritual merits, then the maturity of the soul does not develop. The accumulated merits will be wasted on worldly pleasures and reincarnation in the high worlds.
The formula for practicing with the Right Intention:
Right Study of the Teachings
-> Right View
-> Right Intention
-> Right Spiritual Practice
+ accumulation of spiritual merit
= maturity of the soul.
Merits are transformed into mental and energetic growth.
The formula for practicing with the WRONG intention:
Studying the Teachings as Ordinary Literature
+ Mixing the Teachings with worldly fixed ideas
-> Wrong view
-> Wrong intention
-> Spiritual practice to satisfy egoism
+ accumulation of spiritual Merit
= NOT soul maturity
Merit is spent on worldly pleasures.
If we look at it this way, we can see that among practitioners, there are always such «highly spiritual» people who observe Precepts, read and comment on sutras, know the Teachings well, do personal practice, donate funds, print spiritual texts, build temples and ashrams and, in this way, accumulate great spiritual Merits. But there is a nuance. There is no Right View and Intention. Practice is conducted with the inner intention to improve one's life, satisfy one's desires, and reincarnate in better worlds, but not for the realization of Final Emancipation.
Just such souls are reincarnated in the Heavens of the World of Passion, and for special merits, they can «reach» the «rank» of Mara - the ruler of the six worlds of the World of Passion (Sansara).
Separately, with correct spiritual practice (especially in the world), there is also reincarnation in the Heavens of the World of Passion. However, in this case, Heaven becomes a springboard for jumping to higher worlds, and the merits of such a practitioner are transformed into higher energy. In the first case, the World of Heaven will be pleasant and joyful but empty and useless in terms of spiritual growth, and after wasting most of the merits, these souls fall back to the lower worlds of Sansara.
Vadim Sychevskiy
25.01.202508:48
Theses of the lecture «Proper channel cleansing and energy transformation»
5. What should be done?
The sutras mention two things: maintaining Bodhichitta and «unwinding the net of 72,000 nadis».
Bodhichitta is the energy that leads us to Emancipation, meaning that all our energy (inner and external wind) should become the energy of Emancipation.
«Unwind the net of nadis» means cleansing the channels, letting pure energy flow through them, and eventually liberating oneself from this net of 72,000 channels.
So, our first task is to stop the leakage of low energy that connects us to the three evil worlds. This is where any authentic system of spiritual practice begins. By observing the Precepts, the manifestations of the three root poisons in the mind (hatred, ignorance, sexual desires, greed, including for worldly knowledge and sciences) are suppressed. As a result, the lower and higher Apana-vayu and Samana-vayu will only work to sustain the body and not reinforce the root poisons.
When the 3 root poisons are suppressed, we experience human life for the first time. We become human not only by the form of the physical body but also by the state of consciousness. We move to the use of Prana-vayu, which is already a high kind of wind that can take us to the human world and to the world of the Asuras.
It is connected with Anahata and Vishuddha.
So, any true spiritual practice always starts with inner mental work, such as giving up worldly desires and stopping energy leaks.
5. What should be done?
The sutras mention two things: maintaining Bodhichitta and «unwinding the net of 72,000 nadis».
Bodhichitta is the energy that leads us to Emancipation, meaning that all our energy (inner and external wind) should become the energy of Emancipation.
«Unwind the net of nadis» means cleansing the channels, letting pure energy flow through them, and eventually liberating oneself from this net of 72,000 channels.
So, our first task is to stop the leakage of low energy that connects us to the three evil worlds. This is where any authentic system of spiritual practice begins. By observing the Precepts, the manifestations of the three root poisons in the mind (hatred, ignorance, sexual desires, greed, including for worldly knowledge and sciences) are suppressed. As a result, the lower and higher Apana-vayu and Samana-vayu will only work to sustain the body and not reinforce the root poisons.
When the 3 root poisons are suppressed, we experience human life for the first time. We become human not only by the form of the physical body but also by the state of consciousness. We move to the use of Prana-vayu, which is already a high kind of wind that can take us to the human world and to the world of the Asuras.
It is connected with Anahata and Vishuddha.
So, any true spiritual practice always starts with inner mental work, such as giving up worldly desires and stopping energy leaks.
Kirishning iloji bo'lmadi
media kontentga
media kontentga
10.01.202510:34
Patience and Diligent Effort
Spiritual practice becomes practice when there is right mindfulness when we repeatedly repeat the technical practice, the study of the teachings, and the accumulation of merit. When the mind does not want to concentrate, I naturally bring it gently back to the object of concentration. I train the consciousness to be present here now. I habituate, I build up, like dancing, striking in martial arts, and painting a picture. I habituate, learn, repeat, and eventually, it works out.
I have to overcome inertia, friction arises, resistance arises, suffering arises - we don't pay attention, we continue to exert effort. I train myself to keep the mind from going into motion.
When I strengthen my willpower, then I can make a real effort, and that's how the result of that effort manifests awareness. You realize one day that you have stopped throwing yourself at things. Data, data of past experience, manifests; external events happen, but awareness is stable.
Spiritual practice becomes practice when there is right mindfulness when we repeatedly repeat the technical practice, the study of the teachings, and the accumulation of merit. When the mind does not want to concentrate, I naturally bring it gently back to the object of concentration. I train the consciousness to be present here now. I habituate, I build up, like dancing, striking in martial arts, and painting a picture. I habituate, learn, repeat, and eventually, it works out.
I have to overcome inertia, friction arises, resistance arises, suffering arises - we don't pay attention, we continue to exert effort. I train myself to keep the mind from going into motion.
When I strengthen my willpower, then I can make a real effort, and that's how the result of that effort manifests awareness. You realize one day that you have stopped throwing yourself at things. Data, data of past experience, manifests; external events happen, but awareness is stable.
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.
26.01.202503:45
Theses of the lecture «Proper channel cleansing and energy transformation»
2. Where does energy come from?
(energy, prana, wind, vayu are synonyms).
From information (light). Recall the Law of 12 stages of conditioned arising (Pali Canon, Patichchasamuppada Sutta).
Fundamental ignorance (Avidya) ->.
Formed experience (association of self with past experience (in life, in the bardo, etc.) ->
Discernment (based on past experience) ->
Desire (No desire) to have that experience again ->
Energy (prana) is condensed ->
The matter is collected.
Briefly:
Information/light (Causal World) -> ->.
Energy/prana (Astral World) -> ->
Matter (World of Phenomena).
Prana has a quality (information component, source).
In Sansara, (almost) all prana is downstream prana, the source of which is Avidya, and the result is the energy of the three root poisons (ignorance, greed, and hatred).
There is also the prana of merit - «pure», powerful, «high».
The source of merit is also the information of the Causal World, which descends into the Astral World and becomes prana.
If there is merit, realizing «refined desires» is possible in the World of Phenomena.
If there is no merit, one can discern, desire, and form gross energy, but the realization in the World of Phenomena will be in a simplified primitive form.
The prana of worldly desires and/or the prana of merit flows through 72000 channels, which flow into three main channels: Ida, Pingala, and Sushumna.
2. Where does energy come from?
(energy, prana, wind, vayu are synonyms).
From information (light). Recall the Law of 12 stages of conditioned arising (Pali Canon, Patichchasamuppada Sutta).
Fundamental ignorance (Avidya) ->.
Formed experience (association of self with past experience (in life, in the bardo, etc.) ->
Discernment (based on past experience) ->
Desire (No desire) to have that experience again ->
Energy (prana) is condensed ->
The matter is collected.
Briefly:
Information/light (Causal World) -> ->.
Energy/prana (Astral World) -> ->
Matter (World of Phenomena).
Prana has a quality (information component, source).
In Sansara, (almost) all prana is downstream prana, the source of which is Avidya, and the result is the energy of the three root poisons (ignorance, greed, and hatred).
There is also the prana of merit - «pure», powerful, «high».
The source of merit is also the information of the Causal World, which descends into the Astral World and becomes prana.
If there is merit, realizing «refined desires» is possible in the World of Phenomena.
If there is no merit, one can discern, desire, and form gross energy, but the realization in the World of Phenomena will be in a simplified primitive form.
The prana of worldly desires and/or the prana of merit flows through 72000 channels, which flow into three main channels: Ida, Pingala, and Sushumna.
Kirishning iloji bo'lmadi
media kontentga
media kontentga
26.01.202503:45
Truth is the ultimate science. Let us imagine there is a diamond. The diamond is the Atman (True «Self»). Now, we will wrap this diamond in paper — this is the Causal layer. Then we will put this wrapping in a high-tech plastic box — this will be the soul. And then it will cover itself with dust, or I will smear it in dirt — this will be the World of Phenomena. This is our state.
So what does the ordinary worldview say? To rejoice in dirt. That mud, that's what you are. And it's such a paradoxical attempt to find pure dirt.
The more high-tech, scientific worldview says to rejoice in plastic. Dirt is dirt. But plastic is like this. You can make it like this. That is a little deeper, but no one penetrates into the essence. That's the scientific approach.
Distorted, but true, taken out of context, such a modern doctrine, says that you are diamonds. So here I will have such a lump of dirt: inside is plastic, there is paper, inside is a diamond. And believe firmly, you are all diamonds! We are all Buddhas, let's believe it. And that's it. That's just some ordinary teaching or religion. This teaching cannot be called false. It's true. We are diamonds. There is a diamond inside. But here is very important what is truth?
True Dharma says you are covered with dirt. So first of all let's wash it off. Let's do remorse, let's be patient, let's keep the precepts, let's accumulate merit, let's study the teachings. Let us wash off this dirt. Next, you will find plastic. These are your deep Skandhas. They stop in the process of Dhyana. So there is a meditative process. Now, if you take off this shell of the soul, you will find a roll like this, it will be paper. It will be Causal data. And if you remove these causal data, if you stop their action, then you will find a diamond. That is you in the true sense. And so you are wrapped in paper, you are wrapped in this plastic, and you are also covered with dirt. That is your condition. That is the truth. That is the True Dharma.
So what does the ordinary worldview say? To rejoice in dirt. That mud, that's what you are. And it's such a paradoxical attempt to find pure dirt.
The more high-tech, scientific worldview says to rejoice in plastic. Dirt is dirt. But plastic is like this. You can make it like this. That is a little deeper, but no one penetrates into the essence. That's the scientific approach.
Distorted, but true, taken out of context, such a modern doctrine, says that you are diamonds. So here I will have such a lump of dirt: inside is plastic, there is paper, inside is a diamond. And believe firmly, you are all diamonds! We are all Buddhas, let's believe it. And that's it. That's just some ordinary teaching or religion. This teaching cannot be called false. It's true. We are diamonds. There is a diamond inside. But here is very important what is truth?
True Dharma says you are covered with dirt. So first of all let's wash it off. Let's do remorse, let's be patient, let's keep the precepts, let's accumulate merit, let's study the teachings. Let us wash off this dirt. Next, you will find plastic. These are your deep Skandhas. They stop in the process of Dhyana. So there is a meditative process. Now, if you take off this shell of the soul, you will find a roll like this, it will be paper. It will be Causal data. And if you remove these causal data, if you stop their action, then you will find a diamond. That is you in the true sense. And so you are wrapped in paper, you are wrapped in this plastic, and you are also covered with dirt. That is your condition. That is the truth. That is the True Dharma.
24.01.202507:54
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 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 uninhabited - 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, «The Sutra of Forty Chapters», Chapter 31
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, «The Sutra of Forty Chapters», Chapter 31
30.12.202407:30
The process of suffering arises as follows:
Our consciousness moves and «clings» to all objects arising in front of it. Then there is a distinction of the object based on past experience and information. As a consequence, hatred, ignorance, and greed arise. And their arising leads to the suffering of pain, impermanence, and dissatisfaction, respectively.
However, when Emancipation is attained, this process ceases completely and its constituent elements are destroyed. As a result, the newly acquired experience does not affect the one who has attained Emancipation. The perception itself remains, but the subsequent processes are completely stopped. In other words, the Attainer can perform individual actions with the body, speech, or thoughts. Still, the experience is not rooted, not fixed, and, as a consequence, no desires arise as a result of the workings of past experience or information. In this state, consciousness is clear, and past experience is stopped.
The one who has attained Emancipation perceives newly arriving information, through wisdom, or pure observation. That is why this second part of Emancipation is called Liberation through Wisdom. That is, a state arises where suffering cannot arise. This can be called perfect happiness.
Happiness is when there is no unhappiness or suffering, that is, there is no movement of consciousness or worldly desires. This is why Emancipation is sometimes called «the destruction of worldly desires». We can say that it is a state in which the absorption and release of information, in other words, cognition is stopped and all past experience, or karma, is stopped.
(Volume II, Chapter 2).
Our consciousness moves and «clings» to all objects arising in front of it. Then there is a distinction of the object based on past experience and information. As a consequence, hatred, ignorance, and greed arise. And their arising leads to the suffering of pain, impermanence, and dissatisfaction, respectively.
However, when Emancipation is attained, this process ceases completely and its constituent elements are destroyed. As a result, the newly acquired experience does not affect the one who has attained Emancipation. The perception itself remains, but the subsequent processes are completely stopped. In other words, the Attainer can perform individual actions with the body, speech, or thoughts. Still, the experience is not rooted, not fixed, and, as a consequence, no desires arise as a result of the workings of past experience or information. In this state, consciousness is clear, and past experience is stopped.
The one who has attained Emancipation perceives newly arriving information, through wisdom, or pure observation. That is why this second part of Emancipation is called Liberation through Wisdom. That is, a state arises where suffering cannot arise. This can be called perfect happiness.
Happiness is when there is no unhappiness or suffering, that is, there is no movement of consciousness or worldly desires. This is why Emancipation is sometimes called «the destruction of worldly desires». We can say that it is a state in which the absorption and release of information, in other words, cognition is stopped and all past experience, or karma, is stopped.
(Volume II, Chapter 2).
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.
26.01.202503:45
Spiritual practice is the control and management of the Five Aggregates through intention based on true Dharma.
Vadim Sychevskiy
Vadim Sychevskiy
25.01.202519:35
Theses of the lecture «Proper channel cleansing and energy transformation»
3. Process of external wind formation
Work of consciousness -> inner wind -> external wind
So, there are three subtle energies or inner winds: hatred in the right channel (Pingala), ignorance in the left channel (Ida), and attachment, dependence in the center channel (Sushumna).
In the process of the fall of beings from the higher to the lower worlds of samsara, these three subtle energies (internal vayu) manifest themselves in the form of external Five vayu, which are responsible for touching, for contact with the World of Phenomena.
The first to appear is Udana-vayu, which corresponds to the consciousness of the devas. The devas have strong udana-vayu. It circulates in the body from the tip of the nose to the top of the head and is responsible for consciousness, thought processes, subtle senses, and subtle pleasures.
Further, when one receives something outside oneself, desires increase, and Prana-vayu arises. From the tip of the nose to the heart. In the body it is responsible for breathing and heartbeat. If the mind is restless, breathing increases.
When the gods start consuming coarse food, their bodies become coarse, and a body of five elements arises. Samana-vayu (from the heart to Svadhisthana), blood circulation, and digestion arise.
Then Apana-vayu (jing energy) and the organs of excretion and reproduction are formed. The body coarsens and divides into the male and female sexes. Sexual relations and sexual desires arise.
4. If we do only technical practice, that is, only raising energy, we will simply increase worldly desires.
In Tantric teaching about channels, wind, and soul drop, it is said that soul drop moves together with energy. And there can be a dangerous misconception that we can simply raise the energy and thus raise the soul drop - that is, ourselves.
But the problem is that when we start spiritual practice, we are prisoners of the energy we have formed in the past (hatred, ignorance, greed, attachment, etc.).
And if we intensify the energy with technical practice, these energies become stronger, the obscurations of the consciousness become stronger, and the person falls into a devilish state (makyo).
3. Process of external wind formation
Work of consciousness -> inner wind -> external wind
So, there are three subtle energies or inner winds: hatred in the right channel (Pingala), ignorance in the left channel (Ida), and attachment, dependence in the center channel (Sushumna).
In the process of the fall of beings from the higher to the lower worlds of samsara, these three subtle energies (internal vayu) manifest themselves in the form of external Five vayu, which are responsible for touching, for contact with the World of Phenomena.
The first to appear is Udana-vayu, which corresponds to the consciousness of the devas. The devas have strong udana-vayu. It circulates in the body from the tip of the nose to the top of the head and is responsible for consciousness, thought processes, subtle senses, and subtle pleasures.
Further, when one receives something outside oneself, desires increase, and Prana-vayu arises. From the tip of the nose to the heart. In the body it is responsible for breathing and heartbeat. If the mind is restless, breathing increases.
When the gods start consuming coarse food, their bodies become coarse, and a body of five elements arises. Samana-vayu (from the heart to Svadhisthana), blood circulation, and digestion arise.
Then Apana-vayu (jing energy) and the organs of excretion and reproduction are formed. The body coarsens and divides into the male and female sexes. Sexual relations and sexual desires arise.
4. If we do only technical practice, that is, only raising energy, we will simply increase worldly desires.
In Tantric teaching about channels, wind, and soul drop, it is said that soul drop moves together with energy. And there can be a dangerous misconception that we can simply raise the energy and thus raise the soul drop - that is, ourselves.
But the problem is that when we start spiritual practice, we are prisoners of the energy we have formed in the past (hatred, ignorance, greed, attachment, etc.).
And if we intensify the energy with technical practice, these energies become stronger, the obscurations of the consciousness become stronger, and the person falls into a devilish state (makyo).
17.01.202511:29
From “Practitioner's Diary”, Kundalini Awakening Experience by Marina V.
It's been about two weeks since the beginning of the practice. In the evening, I did the practice, but then I couldn't sleep. After a few minutes, my whole body started shivering, which immediately let go and turned into a heat. The shivering and heat changed several times.
Then the shivering started along my back, twitching so hard I couldn't find my place. A bright, fiery, soft stream poured before my eyes; it felt like fire dots were scattered along my back. Then, the stream in front of my eyes began to wriggle into intricate, fanciful patterns.
In the morning, I woke up with pressure on the top of my head and a feeling between my eyebrows. It was very hot, and walking was not normal. Something was going on in my lower back, and I didn't realize what it was.
I got into qigong, and the feeling of pressure decreased, and then I started to feel numb. And when I started doing pranayama, the feeling of pressure increased and immediately threw me into a fever. I couldn't sit for long and stopped practicing, so I decided to continue a little later.
I bent over a little (I needed to do something) and felt a soft and warm flow along my back from below. To be honest, I was a little scared at that moment. After some time, I continued practicing pranayama and Anapanasati.
During pranayama, there was a feeling of difference in the sides of the body: one side was bigger than the other, or one side was compressed and the other stretched. In Anapanasati, there was a feeling of falling into a dream; sounds and sensations became distant.
In the afternoon, I began to feel very sleepy. I lay down. I caught myself breathing with the sensation of a point in my nose and seeing through my closed eyes. My eyes were closed, and I saw something clear and transparent. Then everything in front of my eyes became red, the color changing to different shades and moving. There were sounds somewhere far away, and I don't remember the sensation of breathing.
I got up and looked at the clock; 13 minutes had passed. Again, pressure was on the top of my head and very warm along my spine. Then, I did Chandali for the first time and felt a pleasant coolness in the chakra area. I learned from Varvara that it was a Kundalini awakening. Then, for some time, I saw fire in front of my eyes. And the process of Ecstasy, Joy, Quietness, and Ease began.
I'd like to express my sincere gratitude to my mentors, Vadim and Varvara, for lighting the fire that attracts spiritual seekers. May the aspirations and efforts of all who follow the spiritual path be crowned with success.
It's been about two weeks since the beginning of the practice. In the evening, I did the practice, but then I couldn't sleep. After a few minutes, my whole body started shivering, which immediately let go and turned into a heat. The shivering and heat changed several times.
Then the shivering started along my back, twitching so hard I couldn't find my place. A bright, fiery, soft stream poured before my eyes; it felt like fire dots were scattered along my back. Then, the stream in front of my eyes began to wriggle into intricate, fanciful patterns.
In the morning, I woke up with pressure on the top of my head and a feeling between my eyebrows. It was very hot, and walking was not normal. Something was going on in my lower back, and I didn't realize what it was.
I got into qigong, and the feeling of pressure decreased, and then I started to feel numb. And when I started doing pranayama, the feeling of pressure increased and immediately threw me into a fever. I couldn't sit for long and stopped practicing, so I decided to continue a little later.
I bent over a little (I needed to do something) and felt a soft and warm flow along my back from below. To be honest, I was a little scared at that moment. After some time, I continued practicing pranayama and Anapanasati.
During pranayama, there was a feeling of difference in the sides of the body: one side was bigger than the other, or one side was compressed and the other stretched. In Anapanasati, there was a feeling of falling into a dream; sounds and sensations became distant.
In the afternoon, I began to feel very sleepy. I lay down. I caught myself breathing with the sensation of a point in my nose and seeing through my closed eyes. My eyes were closed, and I saw something clear and transparent. Then everything in front of my eyes became red, the color changing to different shades and moving. There were sounds somewhere far away, and I don't remember the sensation of breathing.
I got up and looked at the clock; 13 minutes had passed. Again, pressure was on the top of my head and very warm along my spine. Then, I did Chandali for the first time and felt a pleasant coolness in the chakra area. I learned from Varvara that it was a Kundalini awakening. Then, for some time, I saw fire in front of my eyes. And the process of Ecstasy, Joy, Quietness, and Ease began.
I'd like to express my sincere gratitude to my mentors, Vadim and Varvara, for lighting the fire that attracts spiritual seekers. May the aspirations and efforts of all who follow the spiritual path be crowned with success.
25.12.202408:22
What is the basis for looking at phenomena?
It seems that one can get a lot of knowledge and look at things in one's own way, try this, try that, draw conclusions that this is bad, this is good. Maybe due to this wisdom will arise, the right view will arise, and maturity of the soul will arise. But in reality, it is not so. To look at phenomena correctly, you need a formula, you need a key.
If you don't have this key, it will be very much like reading a foreign text, understanding the letters, but not understanding the words. You don't know the language, you don't understand the information. After all, even if we take the classics of literature, the main character saw suffering. So the first truth he realized is that there is suffering, there is betrayal, there is weakness. This is suffering.
And then there's a problem. That is, the reasons of suffering are touched upon a little bit. Well, human vices, yes. These are the causes of suffering, of course. But in no work of classics, you will not find the third and the fourth noble truth.
Pay attention, and think again of various wonderful, very powerful works. Look again, you will not find there the eradication of suffering and you will not find the path that leads to the eradication of suffering. There is no formula.
If you look at a phenomenon without a formula, the following happens. You see, here is suffering. You see betrayal, lies, hatred, pain, murder. A little bit you see the reason, there is hatred. What happens in this process? The non-formulaic consciousness will go from one grasping to another.
So here is this suffering, here is a bad phenomenon, here is a bad person, here are the lowly, very bad movements of the human soul. This is insight, this is realization, this is suffering. Then it arises - here there are good people, and here there are good movements of the soul, and here there are good things, and here there is delicious food. And it turns out - you should not be captured by this bad, you should be captured by this good, strive for this good.
That is, we return to the search for freedom and happiness in external objects and phenomena. But the absolute truth says that nothing perceived is our essence. And nothing perceived will ever give us freedom, happiness, and joy. And the search for freedom, happiness, and joy in external objects and phenomena, whatever they may be, they may be unchanging, disgusting, vulgar, or they may be beautiful, kind, or sublime. Well, to be more precise, they may appear to be so. So, whatever these objects and phenomena are, if we try to find ourselves in them, to find happiness, to find support, to stabilize our inner world at the expense of some external things and phenomena, we inevitably come to pain, impermanence, and dissatisfaction.
And it is this search for self in external things and phenomena that is the cause of suffering. That is what craving is. And if you don't know this, don't have this basis, don't know this formula, then even the most wonderful scientific intellectual consideration of the world will be totally flawed. It will come down to not being grasped by this, being grasped by that.
It seems that one can get a lot of knowledge and look at things in one's own way, try this, try that, draw conclusions that this is bad, this is good. Maybe due to this wisdom will arise, the right view will arise, and maturity of the soul will arise. But in reality, it is not so. To look at phenomena correctly, you need a formula, you need a key.
If you don't have this key, it will be very much like reading a foreign text, understanding the letters, but not understanding the words. You don't know the language, you don't understand the information. After all, even if we take the classics of literature, the main character saw suffering. So the first truth he realized is that there is suffering, there is betrayal, there is weakness. This is suffering.
And then there's a problem. That is, the reasons of suffering are touched upon a little bit. Well, human vices, yes. These are the causes of suffering, of course. But in no work of classics, you will not find the third and the fourth noble truth.
Pay attention, and think again of various wonderful, very powerful works. Look again, you will not find there the eradication of suffering and you will not find the path that leads to the eradication of suffering. There is no formula.
If you look at a phenomenon without a formula, the following happens. You see, here is suffering. You see betrayal, lies, hatred, pain, murder. A little bit you see the reason, there is hatred. What happens in this process? The non-formulaic consciousness will go from one grasping to another.
So here is this suffering, here is a bad phenomenon, here is a bad person, here are the lowly, very bad movements of the human soul. This is insight, this is realization, this is suffering. Then it arises - here there are good people, and here there are good movements of the soul, and here there are good things, and here there is delicious food. And it turns out - you should not be captured by this bad, you should be captured by this good, strive for this good.
That is, we return to the search for freedom and happiness in external objects and phenomena. But the absolute truth says that nothing perceived is our essence. And nothing perceived will ever give us freedom, happiness, and joy. And the search for freedom, happiness, and joy in external objects and phenomena, whatever they may be, they may be unchanging, disgusting, vulgar, or they may be beautiful, kind, or sublime. Well, to be more precise, they may appear to be so. So, whatever these objects and phenomena are, if we try to find ourselves in them, to find happiness, to find support, to stabilize our inner world at the expense of some external things and phenomena, we inevitably come to pain, impermanence, and dissatisfaction.
And it is this search for self in external things and phenomena that is the cause of suffering. That is what craving is. And if you don't know this, don't have this basis, don't know this formula, then even the most wonderful scientific intellectual consideration of the world will be totally flawed. It will come down to not being grasped by this, being grasped by that.
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