Matter of the Universe

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

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

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

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

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

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

Time is absent in nirvana.

Anthropomorphism

Homo created himself in his own image and likeness

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

Why Did God Create the Devil?

And Why Permit the Existence of Evil?

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

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

• The Creator is not the Almighty God. And the Almighty God is not the Creator. These are different gods.

• The omnipresent, omnipotent God is the Absolute – he did not create anything. He is generally indifferent to everything. He does not care what happens in the world, and how anyone lives in this world.

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

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

• Nobody created people, the souls of people.

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

• Nobody created the devil and his soul. Just like the souls of people. No one created great or small gods. No one created evil dragons. No one created good wizards. They all created themselves.

• The physical body, in particular the physical body of a person - yes, it has a created origin. The main creator in this case is the person himself. To be more precise, the main mental creator of the physical human body is the collective mind of people. Women work more on male bodies, and men work more on female bodies.

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

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

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

• There is actually no evil in the world. The world is neutral in its essence. Evil and good appear in the consciousness of a person when a person evaluates what is happening. If a person likes something, then he considers it good. And if a person does not like something, then he considers it evil.

• Evil and good encountered by the soul are subject to the law of karma. If you do good, good comes back. If you do evil, evil comes back. Therefore, any soul should return all claims to the creators back, personally to oneself.

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

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

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

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

Emergence of the Soul

• Absolute state. Initially, all True Egos were merged with the Absolute and were in this absolute state. The absolute state means that the True Ego could create whatever it wanted, create whatever body it wanted, experience whatever state it wanted. However, the absolute state did not mean that this True Ego was absolutely perfect in terms of maturity and wisdom.

• Movement. The moment the True Ego actually did what it could do by virtue of its absolute state, by virtue of its absolute freedom, when it realized its free state, then it automatically became the True Ego, having movement. This movement took place in the three original dimensions (three gunas). Having made a free movement, the True Ego returned to its original absolute state.

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

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

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

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

• Elements of the spirit. For the sake of adequacy between experience and space, the True Ego formed a causal body: an external causal object identical to the True Ego, and merged, identified with this external object. The True Ego began to think like this: “This is not an external object, but this I myself am.” With repeated experience, the True Ego found itself bound by this obscuration. This moment can be seen as the emergence of the spirit. The spirit can also be seen as the totality of the True Ego, the antimystical force, formed experience, motivation and the causal body. The spirit as the causal body appears as a clot of light.

• Elements of the soul. In order to understand more deeply, to see more clearly, to distinguish more clearly, to hold more firmly what was seen and understood, the spirit formed an astral body (according to some sources: “subtle body” or “etheric body”, or one of the particular variants of “form” or “form-exterior”): an external astral object identical to the spirit, and merged, identified with this external object. The True Ego began to think like this: “This is not an external object, but this I myself am.” With repeated experience, the True Ego found itself bound by this obscuration. This moment can be considered as the emergence of the soul. The soul as an astral body looks like only a blurry reflection in a mirror without a physical body.

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

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

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

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

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

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

• Thirst. Receiving a pleasant experience cannot but lead to a strong desire to repeat the experience, to passion.

• Capture ("clinging"). Strong attachment both to the objects of pleasant feelings, and to those of one's own internal factors that are associated with these objects. For example, captivated by the memories of a loved one.

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

• Formation of existence. Creation of a physical body.

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

• Birth. If the internalization is not stopped, then the further development of the process leads the soul to the formation of increasingly coarser, more inert bodies. And, ultimately, the soul finds itself in a human body in this world of phenomena. At the moment of birth, the True Ego forgets what happened to it before, and because of this, the True Ego develops an erroneous view of bodily existence: “this body is I”. Multiple repetition of births leads the True Ego to the fetters of this obscuration. Understanding this stage as a one-time event is erroneous. This stage should be understood as the fact that the soul has come to a state of constant birth and death, to a state of constant rebirth, to the experience of an infinite number of births.

• Suffering. If a person is born, he will inevitably die. If the soul, through its will and correct thinking, suppresses any element of this chain, then the process of forming the conditions for emergence ceases.

The Buddhist teaching on the Twelve Stages (Links, Conditions) of the Arising of Saṃsāra (the Twelvefold Formula of Existence) and the above‑described procedure of soul formation are the same thing. The assertion that the process of forming the conditions of arising exists permanently and immanently is correct. The claim that the last link in the process of forming the conditions of arising leads back to the first link is a delusion, an error, a confusion. In reality, the last link of arising leads to the first link of liberation: to faith. The widespread belief among Buddhologists that Buddhism denies the existence of the soul is incorrect.