What philosophy calls matter, and the three gunas, are essentially one and the same. The three gunas are the three primordial dimensions: causal, astral, and physical.
Physical world. What science (physics) understands as matter is the matter of the world of phenomena. The guna rajas.
Astral world. Just as there is matter in the physical world, so too there is matter in the astral world. Astral matter in Hinduism is sometimes called dradhma, vibrations of dradhma, or dradhma-vibrations. The guna tamas.
Causal world. Similarly, just as there is physical matter, there is also causal matter. Causal matter is mystical light. The guna sattva. The causal plane holds information about everything. Information in the causal exists in the form of mystical light.
Nirvana world. Nirvana, by definition, is “indivisible”, so it is not customary to distinguish any of its components. Nirvana is traditionally studied from the standpoint of unknowability, universality, indivisibility, constancy, eternity, and absoluteness. The Absolute is placed within the world of nirvana. There is also a clarification 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 substance can flow from one dimension to another. Therefore, the astral or causal planes cannot be detected by any physical instruments. Information about the astral or causal can only be obtained through introspection. The causal, the astral, and the world of phenomena interact with each other through the mechanism of identification. Finer physical matter, from which devas and asuras are composed, does exist within the world of phenomena – and therefore, asuras and devas could theoretically be detected by physical instruments
Time does not exist in nirvana.
Homo created himself in his own image and likeness
The population of the phenomenal and astral worlds is overwhelmingly anthropomorphic.
This means that beings of many realms, wherever form exists, are structurally close to the human form. This is the universal form.
It turns out that the human form is used not only by beings resembling humans – gods, asuras, pretas, beings of hell – but even by those who, at first glance, are not at all like humans: dragons, animals, insects, fish, and birds.
Every being holds in its consciousness an image of its own body. That is, any being, perceiving the world, also perceives itself within that world. And this self-perception is, for nearly all beings, anthropomorphic. In other words, every being feels itself to be a human.
For example, a dog running on four legs feels itself to be a human. It simply finds it more convenient, at this moment, due to a slightly unclear physiological state, to run on four legs rather than two – it’s just faster right now. But when it is not in a hurry, it can easily stand and move on its hind legs, just like an ordinary person. It perceives other people as normal, equal beings – as friends. Other dogs, however, it perceives as dogs.
A dolphin swimming in water also perceives itself as a human who is in the water only because it swims well and simply enjoys swimming. It sees the other dolphins around it as dolphins – beings to which, as a supposedly swimming human, it feels a friendly connection. It helps them whenever possible, simply because it can. It sees people as close friends – as equals. During a storm, it does not come ashore because it fears the surf. The high waves near the shore could dash it against something, and there is a danger of drowning. Therefore, it is safer to wait out the storm in deeper waters.
This inner self-image as a human leads to the fact that, in the course of Darwinian evolution, many animals acquire traits unique to humans earlier than necessary from the standpoint of their lifestyle. For example, rear and front fin limbs in fish, and the pentadactyl bone structure of fish fins.
● If something about the afterlife is asserted in the name of religion, this does not necessarily mean it is true.
● If certain religious claims are correct – for example, that God exists – this does not mean everything else the religion teaches is also true.
● The Creator is not the Almighty God. And the Almighty God is not the Creator. These are different beings.
● The omnipresent, omnipotent God is the Absolute – He has created nothing. He is entirely indifferent to all things. It makes no difference to Him what happens in the world or how anyone lives.
● The God who created the world is the Creator, the Maker. The Creator is not absolute. He is a soul, just like all human souls. Therefore, like any other conscious being, He can make mistakes.
● The Creator God is a powerful deity, but not omnipotent.
● No one created human beings or their souls.
● People, their souls, and all other souls – are free. Souls themselves decide who they will be and what they will become: angels or devils, good or evil.
● No one created the devil or his soul – just as no one created human souls. No one created great or small gods. No one created evil dragons. No one created good wizards. All of them created themselves.
● The physical body – particularly the human physical body – does have a created origin. The primary creator, however, is the human being himself. More precisely, the main mental creator of the human physical body is the collective mind of humanity. Women work more intensively on male bodies, and men on female bodies.
● The soul that enters a body and temporarily lives within it exists eternally. One can only conditionally speak of a single way a soul may come into being: when the soul creates itself (the emergence of a soul), or when it destroys itself. There are no other ways for a soul to appear – and there cannot be.
● When the Creator God (the Maker God or Father God) supposedly "breathes" a soul into a body, in reality He merely invites an already existing soul to inhabit that body. To outside observers, it appears as if a new soul has just come into existence.
● The same occurs at the birth of a child. At birth, a new soul is not born. Only the body is born. The soul simply chooses and enters the body – if it likes that body, and if it likes those particular parents.
● The above can be easily proven as follows. If we assume that the human soul was created by God, then it follows that it was God who implanted such flaws into these souls – flaws that lead these souls, whether they belong to the righteous or to evildoers, to suffering. And if such a thing is possible, then this can only be explained by the Sadism of God the Father Himself, and by nothing else.
● In truth, there is no evil in the world. The world is neutral by its very nature. Good and evil arise in the human mind when a person evaluates what is happening. If something is pleasant, one calls it good. If something is unpleasant, one calls it evil.
● The good and evil encountered by a soul follow the law of karma. If you do good, good returns. If you do evil, evil returns. Therefore, any soul’s complaints against creators must be returned directly to itself.
● The devil is within us. In every person exists both the absolute and the destructive. It is important to understand what is destructive and what is uplifting. Usually, the devil is understood simply as everything bad encountered in life – everything we dislike. But this is a mistaken understanding. The devil within us is our worldly desires.
● Samsara was not created by the Absolute, but by True Egos that have fallen out of the Absolute state.
● Each True Ego, each personality, after its fall (after separation from the Absolute), created the world that surrounds it. Therefore, each individual is fully and solely responsible for everything that happens to them.
● In truth, there is no evil in the world. The world is neutral by its nature. Yet, God Shiva (the Lord of Lords) exists within this world. Shiva does not leave – He remains in the world in order to save. And so, for Shiva, the world – neutral in essence – ceases to be neutral. With the decision to save, Shiva acquires goals and values, tasks and rules, desires and fears, motivation and experience. With the decision to save, for Shiva, everything that leads souls toward salvation becomes good, and everything that leads souls toward downfall becomes evil.
● Absolute state. Originally, all True Egos were merged with the Absolute and existed in this absolute state. The absolute state means that the True Ego could create anything it desired – manifest any body it wished, experience any state it chose. However, the absolute state did not imply that this True Ego was absolutely mature or wise.
● Movement. At the moment when the True Ego actually performed what it could do by virtue of its absolute state and absolute freedom – when it realized its free state – it automatically became a True Ego possessing motion. This movement occurred within the three primordial dimensions (the three gunas). After completing 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 primordial dimensions (the three gunas) were in a state of transparent, silent equilibrium. The dimension in which it was easy to move came to be called the causal. The dimension in which movement was moderate came to be called the astral. The dimension in which it was difficult to move came to be called the manifest. The manifest dimension is structured in such a way that the emergence of physical space and time is possible within it, by the will of the True Ego. The Three Gunas are sattva, tamas, and rajas. Light, sound, and heat. The causal is conditioned by sattva. The astral is conditioned by tamas. The manifest is conditioned by rajas. The Three Gunas and the Absolute are parallel to each other and exist eternally.
● Antimystical force. The True Ego engaged in movement to confirm, affirm, and prove to itself its absolutely free state. This doubt in its own absoluteness is an illusion – and thus, the first step on the path of subsequent descent.
● Accumulated experience. Due to this anti-mystical force, the True Ego increasingly sought to confirm that the original state was the best, the most suitable for itself. For this purpose – to compare one state with another – the True Ego ceased discarding the experience of its free movement immediately after its cessation, as it had done before. Instead, it began to accumulate the experience of its movements.
● Motivation. By comparing various experiences to understand what suited it and what did not, the True Ego established criteria for evaluating experience. The criterion of evaluation became habit: that which in past accumulated experience led back to the original state of happiness, joy, and freedom became the standard for assessing new experience.
● Elements of the spirit
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