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We will trace how philosophers step by step came to the idea that the world exists in our minds. We started with the Eliades and went to Berkeley, who took the idea to the absolute. Then the process went backwards - Hume, admitted that the world exists not only in consciousness, and the next, Kant, already admitted the existence of another world, but the other world is completely different from the world for us. It became necessary to denote a term for things that exist in our minds. It was necessary to take only the content of consciousness, abstracting from the subjective form. The decisive step was taken by Kant, who introduced the term “thing-in-itself”. Then Hegel, who introduced the term "thing for us". Well, then Engels and Lenin followed, who actively used these terms. It became necessary to name the totality of all things in themselves. The first to use these terms was Feuerbach, who called it "the world in itself." Not just a thing-in-itself, but the world-in-itself - in general, all objectively existing things. Then there was a need for the term "the world for us" - the world as it exists in our minds. These terms went beyond the boundaries of Kantian philosophy. These are important terms in any modern theory of knowledge. When it became clear that the world exists in our minds, it became clear what is knowledge - to have knowledge about a thing means to have it in consciousness... Cognition is finding a thing in consciousness. This position is adhered to by all philosophers, regardless of orientation, materialists, idealists, dualists ...
But we do not just have ready-made knowledge, we receive it. This begs the question: where do they come from? This is the question of what is knowledge as a process... In order to understand this problem, it is necessary to understand another issue. The fact that the world exists in consciousness is indisputable. But does he exist outside of consciousness? Until we answer this question, we cannot answer the question of cognition.
Basic solutions to the question of the existence of the world and outside of consciousness
- The first answer is that there is no world, the world exists only in consciousness. This is Berkeley's answer, subjective idealism. To be is to be perceived.
- The second answer - agnostics and phenomenalists, whether the world exists outside of consciousness or not, is absolutely impossible to resolve.
The third answer is that the world exists not only in consciousness, but also outside of consciousness. But this third answer falls apart into two different answers, Kantianism and materialism. But behind this similarity lies a huge difference.
Two main solutions to the question of the relationship between the thing-in-itself and the thing for us
Let's draw different points of view:
- Berkeley. Draws a circle on the board - the world is for us. Besides him, there is nothing else and cannot be.
- Hume. Draws a circle - the world is for us. What is outside - it is not clear whether there is something there or not, we cannot look beyond the border of the circle. So it draws many question marks outside - there may be things in themselves, but they may not be there.
- Kant. In Kant, things undoubtedly exist in consciousness. Draws a circle - the world is for us. But also besides the world in consciousness, there is also a world outside of consciousness. "Peace in itself" and "peace for us" are separated by an impenetrable wall. Things in themselves cannot enter the world for us and vice versa. A thing for us, it only exists for us. On the other side, the world is transcendental. What is the difference from materialists? Let's try to portray the point of view of the materialists.
Materialists. Although materialists recognize the world in consciousness, one must start with the world itself. This world is infinite - infinite in time and space, the objective world of the Universe (draws a semicircle). To understand the relationship between the world in oneself and the world for us and depict the world for us, we will conduct an experiment. > You see a piece of chalk. Let me put it behind my back. You do not perceive it. He is a thing in itself. Now I got it, and you see it, it has become the content of your consciousness, it has become a thing for us. Now the question is, has he remained a thing in himself? He became both a thing for us and a thing-in-itself; it has ceased to be a thing in itself and has not ceased. The concept of "being" outside of consciousness has two meanings - just to be, to exist and the second - to be not cognized... Hence, it is clear that the concept "thing-in-itself" has two meanings - just an objective thing, the second is an unknown objective thing. But after all the thing in consciousness also has two meanings. The first is to exist only in consciousness, and the second is to be an objectively cognized thing, i.e. exist both in consciousness and outside consciousness. Kant has only one thing for us - only in consciousness, but for the materialist both. There are things only in consciousness - angels, devils, devil. However, some things for us can turn into things in themselves, this is a human activity - a "blueprint" turns into a product. Thus, not only things in themselves turn into things for us, but things for us also turn into things in themselves... Draws something on the board that cannot be explained. We take a step forward, we learn, and the world for us is growing, more and more approaching the world in ourselves. There are things that exist only in consciousness and have nothing to do with the outside world.
The problem of understanding the process of cognition
From the point of view of materialists, cognition is the process of transforming things in themselves into things for us, in which things in themselves cease to be things in themselves and remain things in themselves. The world in itself turns into a world for us. But what about idealists who do not recognize things in themselves? From the point of view of Kant, we ourselves create the world out of the chaos of sensations, with the help of categories we put everything in its place. By the way, this makes a lot of sense, we are not just staring at the world - we are thinking. Another thing is that he has this creation of the world for us, but he does not want to accept that we are creating the world in ourselves. What about subjective idealists? After all, to know is to have in consciousness, but since all things are already in our consciousness, then everything is already cognized and the process of cognition is not and cannot be. But he's coming! Berkeley has to spin. Where do things come from and where do they go? And his point of view, they do not go anywhere, things continue to exist, but in the minds of other thinking spirits. And then there is God who invests and puts information about things. Agnostics find it easier - we do not know and we may or may not want to know. They not only deny the possibility of recognizing the essence of the world, not only deny the possibility of penetrating beyond the circle of consciousness, but also deny the possibility of revealing the nature of cognition itself.
The following question arises. From Hume's point of view, we cannot know whether things are in themselves. What does it mean to know about a thing? Have her in consciousness. What does it mean to know about a thing outside consciousness? To know about a thing about which we know nothing beforehand. From the point of view of formal logic, this is irrefutable. So you can't prove that the world exists at all? We will consider this issue in the next section.
Is it possible to prove the existence of the world outside of consciousness?
From Hume's point of view, it is impossible. And from the point of view of formal logic, Hume is irrefutable. But the formal-logical type of evidence is not the only type of evidence, there are also other types of thinking, where there are other ways of evidence. For example, no theory is ever deduced logically from facts. But this does not mean that this theory is wrong, it can be confirmed in other ways. There are many types of evidence, one of them is practical activity. We transform the world as we need it based on knowledge about it. This means that the world exists independently of our consciousness. > Let's turn to the history of mankind. When did people appear? There are two points of view - some say that 2.5 million years ago, others - that 1.8 million. Then consciousness began to arise. Everything began to arise. Consciousness finally arose 40,000 years ago. The question is, was there a world before? And the universe? The Big Bang took place 12 billion years ago. It was, and where it was - outside of consciousness. Or easier. The electron was discovered in 1897. And there were electrons under Aristotle? There were, and then they entered consciousness, that is, they became things for us. Uranus was calculated theoretically, because they found discrepancies with the VEC for other planets. Having calculated, they calculated the mass and indicated the coordinates where it should be looked for. And then Pluto was also discovered. So the question is, did these planets exist or were not before man discovered them? Science thereby confirms that there is a world outside of consciousness and enters more and more into consciousness. Means the world is things in themselves, which step by step enter the world for us. The evolution of analytical philosophy is connected with this. There is such a variety of it - neopositivism, which has always declared itself a philosophy of science, which must learn the picture of scientific knowledge. But they themselves were agnostics - phenomenalists and did not allow the thought that one could know whether there was an objective world or not. At first, they declared themselves to be the defenders of science, but in the course of development they more and more moved away from this. They understood that their philosophy was contrary to elementary discoveries. And the result is the collapse of neo-positivism, the arrival of post-positivism, and everything comes to the conclusion that there is no difference between science and fairy tales. And who is right? Yes, everyone is right and everyone is wrong, since there is no objective truth that does not depend on a person. The world is invented by scientists, but not revealed. That science, that legends, that the Bible is one and the same thing. And analytical philosophy from an attempt to explain scientific knowledge came to this, since science is in blatant contradiction with all the provisions of neo- and post-positivism.
The problem arises of the relationship between the world in itself and the world for us. One thing is clear that the world in itself and the world for us do not coincide in content, because the world in itself will never enter the world for us, since the world is infinite. The process of cognition in this sense is endless. As long as there are no barriers to knowledge, we learn that even more remains unknown. In this sense, the world in itself is always wider than the world for us. And we return to the problem of perception and the subject of perception. Those who are nearsighted sees differently whether they wear glasses or not. ... Next comes the annealing about grandma ... Peace in itself and peace for us and one and necessarily not the same thing. As soon as we pull out one moment, we find ourselves either in the power of Berkeley or Kant.
A photo of this lecture is available in the attached files.
Chapter 10. Worlds of Consciousness
Based on the Zen concept of heaven and hell, that is, the state of consciousness of our so-called self, we will try to determine at what level we are located on the “scale” of personality development and how much it is freed from the shackles of various conventions. For the imagery of the presentation, we take both general Buddhist concepts and the views of religious leaders of Buddhism in its various forms.
We either make ourselves miserable or we make ourselves strong. The amount of work is the same.
K. Casteneda
But no matter what concretizations are defined as auxiliary material for the rational, accustomed to logical thinking, the consciousness of a European, we, first of all, do this in order to bring this consciousness out of the narrowness of its logical thinking into the vastness of the cosmic momentary coverage of reality; lead to the concept when a person, having created himself, forms the paradise of his being, being in a certain layer of eternal being. This is the path of self-improvement - the path is difficult and difficult to overcome.
Moreover, this path is not a path that must be traversed in order to get a result at the end. The path is realized in every moment of overcoming it with the right methods; the result is determined in each step.
This is an every minute struggle to overcome the filthiness of life that surrounds a person, to overcome desires and vices, and to turn to the material as a necessary tool for nurturing the spiritual principle.
“... They do not believe in anything, they believe in what they can create themselves or test in scientific laboratories. But the most important science, the science of the soul, they do not do at all, ”one lama once said to his disciple, later the Great Lama. In many ways, if not in all, these words express the real state of life of the community of people on planet Earth. A “civilized” person, having forgotten his self, that is, what he really is, in his material limitation relies only on the ability of the body, on the objects of the world around him, mercilessly and recklessly exploiting them. As a result of this purely external approach to life, a person turns everything, and first of all himself, into empty forms.
If we compare the body and consciousness in importance, then consciousness is more important, because the body is subordinate to it. And although the nature of consciousness, that is, our infinite self, is pure and not overshadowed by anything, all the same impurities, such as passionate desires, being peripheral factors of it, to a greater extent fetter and sometimes completely overshadow the purity of the manifestation of the soul (consciousness). This unclouded soul, that is, the state of a buddha, is originally in every person, simply by gradually correcting all kinds of imperfections, one can completely eliminate impurities. The rays of the sun do not pass through the smoked glass, but it is worth making an effort, and it, in its original givenness, will sparkle in them. This state of perfect purification is the state of a buddha. Therefore, Buddhists do not believe that there is some originally enlightened Buddha.
He only loves the sun boldly, in whom the feeling of life is eternal, who does not cunningly double speech, whose thought is clear, whose word is direct, whose spirit is free and open.
A. Aksakov
Suffering arises from clouding (pollution) of consciousness, but since true suffering arises from true sources, the sources actually precede suffering. True suppression is carried out through the passage of true paths: therefore, in fact, paths precede suppression. But first, one recognizes suffering, and then he investigates its causes: therefore, Buddha explained the sources of suffering after defining the suffering itself. When the confidence in the possibility of eliminating suffering is born, the desire to stop it also arises. From here comes the desire to walk the path (to suppression), so Buddha explained the true paths after identifying the true suppression.
Since the cycle of being, and our life as an integral part of it is the essence of true suffering, what is it?
The cycle of being can be divided into three spheres: the world of desires, the world of forms, and the world without forms. Further, without prejudice and a sense of self-importance, you need to define yourself in one of the areas, honestly assessing all the components of your “here and now”, and begin the process of “cleansing” the crystal of your soul.
In the world of desire, beings indulge in five kinds of pleasures: forms, sounds, smells, tastes, and tangible objects.
The world of forms consists of two parts: in the lower, beings are not carried away by external pleasures, but experience the pleasure of inner contemplation. In the higher part, the beings have generally turned away from the gratifying senses and experience neutral senses. In a world without forms, all forms, sounds, smells, tastes and tangible objects, as well as the five senses that give pleasure to them, are absent: only consciousness reigns here, and beings experience only neutral feelings with concentration and without distractions. This is the state of the soul, that is, the state of heaven and hell, into which the being itself introduces its consciousness.
In the cycle of being, there are six types of living beings moving in it: gods, demigods, people, hungry ghosts, animals and martyrs of hell.(It should be noted that Buddhism is faith, philosophy and even religion without God, and therefore the very concept of God is by no means the same as in Christianity it is something remote from man, external, frightening, pacifying. A kind of abstract, to which man for some reason constantly or as he commits sins, he is obliged to cry out, beg him for help, beg him for all sorts of things. According to Buddhist ideas, there is God in man himself. And the task is to nurture him, developing the best qualities given by nature to man, and rely only on yourself in your actions, thoughts, and so on, without looking for a good God outside, especially since he is not there and never was.)
The world of Dharma. China, 1800
Nichiren talks to the fisherman. Japan, 19th century.
The gods include creatures in the world of form and without form and the six types of gods of the world of desires. The demigods are like gods, but malicious and rude. People are inhabitants of the four "continents" and the rest of the land.
Hungry Spirits are numerous varieties of creatures tormented by hunger and thirst. Animals are those that live in the ocean and on the surface of the earth. The Martyrs of Hell are creatures of different colors and types depending on their own previous deeds.
In the doctrinal Nitiren literature there is a very figurative description of "worlds", that is, the states of a person's soul, his consciousness. And although the specifics of this kind are alien to Zen, the imagery of Nitiren's calculations about the finding of a human being in a certain layer of being is more accessible to the Western reader, accustomed to the dualization of the world around him. So, ten worlds - states:
1. The world of hell. A state of concrete anguish experienced by a person. The world of hell is an expression of suffering in any specific form, that is, in the form of illness, domestic turmoil, extreme poverty, and so on.
Hell is not a world in which one finds oneself after death, and it is not a metaphor. He is one of the sides of life and manifests itself in real life. That is, this is a state when you are crushed by torment, worse than which nothing can be, and you are not even able to move. In other words, hell is an existence with a wounded body and soul, which delivers torment, this is the limit of suffering.
2. The world of hungry ghosts. A state when a person's existence is determined by a number of base desires. Here are the reasons for entering this world: gourmet, killing animals for the sake of eating their meat, selfishness, striving for personal gain, selling wine diluted with water, buying things fraudulently, cutting down trees. Hungry spirits, according to the widespread Buddhist beliefs, devour a person who, as a rule, does not know who really is his guide in this world.
The world of hungry ghosts is called the state of constantly existing thirst, tormenting a person with desires - “I want to have this”, “I want to do this”. This is a state of painful existence in which the body and mind are scorched by the fire of desires that know no limit. This state is briefly defined by the word "I live!"
3. The world of cattle. The state when the mind is lost, the state when they live, following instincts. Everything is very clear here without further explanation.
4. The world of the demon Asura. A state of aggressiveness, when a person is seized with a desire to be always and first in everything. If such a person has thoughts, then it is an unceasing intention to surpass all people. Those below him, he looks with disdain. The manifestation of aggressiveness in life in the form of arrogance and arrogance can also be called a delusion on the path to enlightenment, and this is the world of the demon Asura. Its difference from the aforementioned worlds is that self-awareness. However, this self-awareness is nothing more than a selfish "I" requiring only personal gain and self-affirmation. Thus, to exist in the world of the demon Asura means to be in fantasies and not to feel reality, to cultivate self-righteousness in oneself, to inflict wounds on other people and to fall into unhappiness oneself.
The path to rebirth. Japan, 1790
5. The world of man. The natural state of a person is to conscientiously engage in daily activities. The position of the human world is fraught with the potential danger of suddenly finding yourself in one of the four bad worlds due to some circumstances, but, on the other hand, it also contains the opportunity, thanks to a good understanding of the essence of things and improvement, to raise oneself to the level of “listening to the voice”, "Independently going to enlightenment" and "bodhisattvas" (worlds - states of a higher level), to make a useful contribution to society. Maintaining the human world in oneself is a prerequisite for human existence.
He who does not go, he goes back, there is no standing position.
V. Belinsky
Bothisattva Guanin. China, 1810
6. The world of the sky. When a person is overwhelmed with joy, the body and thoughts seem to be revived, and the mood of "ascending into the sky" is really created. “The world of heaven” is a state when you are overwhelmed with such joy. However, it is alarming that the devilish essence of desires is hidden in the "world of heaven". If it manifests itself, then a person easily becomes selfish, seeking benefits for himself, he feels joy even when he causes a socially harmful phenomenon, war or destroys nature. There is imprudence in joy, there is a reason for degradation. In addition, the "sky world" is easily destroyed and also easily turns into one of the three "bad worlds". It cannot be the ultimate goal of human existence.
7. The world of listening to the voice... This is the state in which a person is listening to the voice of a teacher preaching the "Law." Originally, “listening to the voice” (Skt. Shravakas) were called the disciples of the Buddha, later the meaning of this concept expanded, but the presence of the binomial “teacher-student” was always meant.
Only by breathing in fresh air, you can notice that before that you breathed a stench; only after getting out of the bestial state, you can understand that you used to live like a beast.
V. Ferreira
The state of the world of listening to the voice arises when a person reads books in order to assimilate the essence of his work, listens to older comrades, learns something, takes an interest in social problems. Thus, the diligence of those who listen to the voice, when they come to learn from another person, is what really leads to enlightenment; the world of listening to the voice can be called such a state in life when "pondering" on human life, thinking about it, they strive to achieve its true awareness. In addition, on the basis of such self-awareness, conditions are formed that direct a person to self-improvement.
8. The world of independently going to enlightenment. This world is contrasted with the world of hearing voices (shravakas), because, on the one hand, "those who independently go to enlightenment" (Skt. Pratyekabuddhas) strive for nirvana without anyone's help. On the other hand, they do not share their experience of achieving salvation with anyone, which contradicts the idea of helping others so characteristic of the Mahayana. Thus, a pratyekabuddha can be neither a teacher nor a student, and this is his fundamental difference from a shravaka. It should be noted that the Pratyekabuddhas, as well as the Shravakas, were considered in the Mahayana to be representatives of the “small vehicle,” that is, the Hinayana, and no greater distinction was made between the two.
It is good to be a scientist, poet, warrior, legislator, etc., but it is bad not to be a human being.
V. Belinsky
9. The world of bodhisattvas. The state is polar opposite to that of pratyekabuddha. A bodhisattva deliberately sacrifices his own welfare in order to save others. He, neglecting himself, focuses all his attention on other people; the good directs the bad, his thoughts are given to others. For a bodhisattva, all actions are altruistic, that is, this is an existence aimed at people, society. However, altruism is not just self-sacrifice: its source is that Bodhisattvas are imbued with a great desire to achieve unbreakable happiness for themselves and all of humanity, as well as an ardent desire to build a harmonious society. So the peculiarity of this state is obvious in the fact that it is supported by the power of compassion that overflows the life of a bodhisattva. Compassion is a vital energy that gushes from the depths of the living, it manifests itself in the fact that the sorrows and sufferings of other people become their own, and, besides this, there is no greater joy. We can say that such a way of life for the sake of others rises above the devilish nature of desires and egoism, polishes the human essence.
What is important has always been and will be what is needed for the good of not one person, but all people.
L. Tolstoy
10. The world of the buddhas. All the laws of being, past, present and future are revealed to Buddha. He is freed from all suffering because he finally overcomes attachment to all desires except one - to save sentient beings. We can say that this is a state of absolute happiness, or, in other words, a state when life as such is joy. Of course, the "world of the buddhas" is present in the existence of any person, but it is usually hidden by the devilish essence of life, and it is impossible to realize it yourself.
The purpose and meaning of the Buddha Law lies precisely in the discovery of this secret "world of the buddhas".
Worlds-states are signs not only of human being, but also of nature, that is, ten "worlds" - modes of all things that are of a universal nature.
A person who makes other people happy cannot be unhappy himself.
Helvetius
The reasons for the stay of the consciousness or selfhood of a person in one of the lower worlds directly depend on the sources of suffering: darkened actions and filth. The defilements are defined as peripheral factors of consciousness and are not themselves one of the six basic consciousnesses (eye, ear, nose, tongue, body, and mind). However, when any of the defiling factors of consciousness manifests itself, the main consciousness (mind) falls under its influence, goes where the defilements lead it, and thereby accumulates bad actions.
There are a great many defilements, but the main ones are selfish desires, anger, pride, false views, and so on. Of these, the main ones are desire and anger. Anger manifests itself from initial attachment to oneself when something unwanted happens. Then, due to attachment to oneself, pride arises, and the person considers himself to be better than others. In the same way, when we do not know something, there is a false impression that the given object does not exist.
I start by nurturing habits and cultivating character, eventually getting destiny.
Taoist treatise "Le Tzu"
Now a few lines about actions that contribute to the entry of human consciousness into one or another slice of life. From the point of view of the consequences they cause, actions are of three kinds: giving merit, not giving merit, and giving unshakable. Actions that give merit result in a happy rebirth: life in the guise of people in the world of heaven, shravakas. Actions that do not give merit lead to a bad rebirth: life in the guise of cattle, demons, hungry ghosts, martyrs of hell. Actions that give the unshakable move to the higher worlds. The consequences of the deeds accumulated in this life can be experienced in this very life, in the next life, or in any of the subsequent rebirths.
Martial Arts Practice - Practice of Higher Meditative Concentration
There are many types of techniques for meditative concentration of consciousness. Any martial art, if used correctly, becomes an effective meditation leading to serenity of consciousness. This kind of dynamic meditation is available to everyone with a certain amount of zeal, will and desire to achieve the world-state of the Buddhas. Its essence is a focused retention of consciousness on any action, without distractions, in conjunction with the blissful subservience of the mind and body. If this is accompanied by taking "refuge", then this is also a Buddhist practice, and if it (practice) is supplemented by striving for higher enlightenment for the benefit of all living beings, then this is Mahayana practice.
A person cannot be made masculine. Can be made harmless, sick, dumb. But no magic and no tricks can turn a person into a warrior.
To become a warrior, you need to be crystal clear.
K. Castaneda
The main goal and advantage of serenity is that with its help one can achieve a special insight, through which emptiness (shunyata) is realized.
Martial arts are very effective means of testing the psychological state of a person, how deep his detachment to his “I” is, how completely he has withdrawn from personal desires, passions, and so on. After all, a fighter-philosopher is completely immersed in the serenity of his consciousness, his psyche and actions are permeated with the highest purposefulness, and a feeling of fear cannot arise in him, even if in a duel he is threatened with a very real death, since everything that happens to him happens in this way, how it should happen. The situation of martial arts, in which a fatal outcome is possible, creates especially favorable conditions for training equanimity and detachment.
A fighter-philosopher on his way of developing the inviolability of consciousness, like any other, but who has chosen a different method of achieving Enlightenment, goes through the stages of "worlds". And everything depends only on himself: on which of the "worlds", that is, at what level of the meditative state of consciousness he stopped, and whether he entered any higher level at all, which defines the state of consciousness as meditative.
It should be noted that often people begin to practice one or another kind of martial arts, being either in the state of the "Asura demon world" or the "human world". The state of the first three lower worlds is not able to lead a person to overcome the difficulties of this kind of meditation for the reasons described above. People who practice budo in a demon state are very dangerous. Their champion ambitions to always be the first, the strongest and most invincible among the people around them do not give them the opportunity to overcome themselves, that is, to “peel off” all the negative burden that keeps their minds in constant nervous excitement about the possible appearance of a stronger opponent. But as the Dhammapada teaches:
"If someone in a battle defeated a thousand people a thousand times, and the other defeated himself alone, then this other is the greatest victor in the battle."
A battle is not to be understood as something that happens from time to time; this is not a fight in the ring or tatami. The battle is a constant, throughout life, overcoming oneself, one's own shortcomings; it is the thorny Path to the state of boddhi.
People who practice budo (martial art) as a sport do not leave the state of the demon world and, as a rule, sooner or later break down (suffer an inevitable defeat from a stronger one, perceive life blows very painfully, mentally often unstable to pathologies, and so on).
The human world is a more successful state for starting the practice of budo, since there is a possibility of "incorporating" this practice into ordinary everyday life, gradually turning it into a meditative technique that allows one to move further towards the "emptiness of emptiness itself."
This "peace" allows less painful breaking of the negative sides of the personality, because there is no or much less than in the above-mentioned case, the painful egoistic beginning of primacy is expressed. But any moment threatens to fall into the lowest of the worlds due to imprudence to succumb to this beginning. Without discipline and exercise of the will, it is impossible to get rid of the darkening factors of mental life, since bad desires cannot be eliminated if you treat them passively - they will be eliminated only by a strong will and determination.
Political and social freedoms can be achieved, but if you are a slave to your own passions and desires, you will never feel true joy.
S. Vivekananda
"The world of heaven" is not the most successful state for a warrior, because having achieved certain results in combat technique and meditative consciousness, a person can enter a feeling of false well-being, especially since his successes will be deliberately or unwittingly encouraged and praised by interested people. The excess joy that overwhelms a person is just a narrow and unsteady strip, which must be traversed very carefully, regulating, or even suppressing, violent outbursts of this joy.
As beautiful as delight is, it is just an abnormal state of the psyche, like anger. It passes, and consciousness acquires its only natural healthy state - peace, inviolability. But this healthy middle still needs to be worked out and strengthened. This is where the danger lurks, for if there is no fortified middle state of equilibrium, then a painful fall into the abyss of the lower worlds occurs. Skillfully regulating emotions, not succumbing to the feeling of stormy delight from successes fogging the mind, the warrior is obliged, without leaving the path of self-improvement, calm and balanced to enter the stage of apprenticeship. He becomes a Disciple, but not a neophyte. He learns the Higher Knowledge, using the accumulated experience. He is not ashamed to be a disciple “listening to the voice,” for he is no longer dominated by prejudices and conventions. At the same time, it is during this period that the warrior must seek the enlightenment of his own, unique kind, inherent only to him alone; enlightenment, which is the essence, is nothing more than the primordial consciousness of every person.
The state of consciousness of a warrior who entered the "world of those who independently go to enlightenment" (pratyekabuddhas) is interesting. These are lone warriors with powerful potential in all three areas of personality development - physical, mental, mental. They are balanced, harmoniously developed, but they are absolutely not worried about the fact of their own perfection and superiority over others. They also do not go with their rather large knowledge to people and in every possible way reject any kind of mentoring on their part. The pratyekabuddha warrior possesses a personal martial art, honed to perfection, but he is only interested in it as a sure means for attaining a nirvanic state. In other words: the kung fu of a pratyekabuddha warrior is his personal technique for attaining a meditative state of consciousness. He does not convey it just because for him it is as absurd as teaching someone to properly close their eyes before going to sleep and open them when they wake up. This is an Arhat who is in a "small hermitage", that is, he has meditation, where it already exists (secluded places in the bosom of picturesque nature, the silence of caves, and the like). He values his unshakable, not disturbed meditative state of consciousness, but he will never carry his meditation where it does not exist (city bustle, all kinds of human activities, family and the like) and set it up there for others to gain this experience, because this asceticism is already the lot of the "world of bodhisattvas".
The level of a warrior-bodhisdtva is the level of compassionate mentoring, where the main task is not to teach some kind of martial technique as such and the technique of meditation or philosophical philosophizing, but with the application of his life energy, setting a person on the path of self-realization, providing him with all possible means for gaining self-confidence and that heaven is only a state of mind that depends on the person himself. Bodhisattva always has a warrior mood, realizing the principle of "here and now", which calls for self-control, and at the same time, this mood calls for detachment, but not self-sacrifice. He considers the lion and the water rat, and everyone around him, as equals, and this is the great act of the "spirit of the warrior." He trusts in his personal strength, being the sum of his personal strength. And this amount determines how he lives and how he dies. The bodhisattva's vow is not to accept salvation, that is, Buddhahood, until the last speck of dust reaches Buddhahood.
And, finally, the last highest world - the state of a buddha - brings a person to the constant realization of the moment of being and to embrace in this moment the entire phenomenal world, without a fragmented fixation of consciousness on its particulars. This is a state of transcendental or undifferentiated cognition, known in Buddhism as prajna (supreme knowledge).
Dissatisfaction with oneself is a necessary condition for intelligent life. Only this dissatisfaction prompts one to work on oneself.
L. Tolstoy
The principle of "here and now" is manifested in all the actions of a Buddha, it is natural without any deliberate desire to become natural, it does not seek, but immediately finds, bypassing all intermediate stages, immediately goes to the level of solving a situational problem. Buddha is truly free. He is not on the other side of good and evil, but gets rid of all attachments to the idea of "freedom" and "non-freedom"; he does not distinguish where "freedom" is, but; where "non-freedom" does not reject and does not accept either one or the other.
Buddha perfectly possesses the art of being himself and acting according to his true nature. In the process of doing, he remains absolutely dispassionate in performing some action, that is, he is in “non-action”. He may never do anything, but there is nothing that is not done.
He becomes a "painter of life" when "his arms and legs are brushes, and the whole Universe is a canvas on which he paints his life."
From the book of the Mysteries of the Rosicrucians author Handel Max From the book Visible and Invisible Worlds author Handel Max From the book Occult Human Anatomy the author Hall Manly PalmerChapter IV Infernal Worlds At the base of the spinal cord is the throne of the Lord of images, usually called Iegova or Shiva. The lingam is his symbol. He rides a large bull, symbolizing earthly matter. His daughter is death and destruction, although he is not angry with
From the book Doctrine of Life the author Roerich Helena Ivanovna[The concept of cosmic consciousness; universal cooperation and expansion of consciousness as an alternative to isolation] I agree that for some ordinary people the concept of cosmic consciousness should be a terrible bogey. Where can they think about cosmic consciousness when they are not
From the book The Rosicrucian Cosmoconcept, or Mystical Christianity author Handel MaxChapter I - VISIBLE AND INVISIBLE WORLDS The first step on the path of esoteric knowledge is the study of the invisible worlds. They remain invisible to most people due to the fact that their best, highest feelings are dormant, with which these worlds can be perceived just like
From the book Ascent to Tao. The life of the Taoist teacher Wang Liping by Kaigo ChenChapter IV. The difficult path to the higher worlds We suggest that the reader first of all familiarize himself with an excerpt from the "Composition on the transmission of the Tao of the mentors Zhong and Lü." Zhong's mentor is the famous Taoist Han Zhong-li. one of the "eight sixth deaths." Lü's mentor is no less famous Taoist
From the book Rose of the World author Andreev Daniil From the book Quantum-mystical picture of the world. The structure of reality and the path of man the author Zarechny Mikhail From the book Fundamentals of Meditation. Introductory practical course the author Kapten (Omkarov) Yuri (Artur) LeonardovichChapter 3. Worlds in the Universe and Levels of the Spiritual in Man 3.1. Worlds in the Universe One of our most frequent ideas about the views of the ancients on the structure of the Universe is the Greek "circle of the Oycumene": the earth in the form of a circular plane rests on three whales floating in the ocean;
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From the book Vision of Nagual the author Ksendzyuk Alexey Petrovich the author Steinsaltz AdinChapter I. Worlds The physical world in which we live and which our senses perceive is just a part of an unimaginably huge system of worlds. Most of them are spiritual in nature; they are completely different from the world we know. This does not necessarily mean that they
From the book The Power of Silence the author Mindell ArnoldAppendix II. WORLDS: Everett's Multiple Worlds There are many concepts that physicists use to understand the riddle of the wave equation - why it needs to be multiplied to get probabilities, and what happens to its parallel worlds when it becomes
From the book Rose of the thirteen petals the author Steinsaltz AdinChapter I. Worlds. The physical world in which we live and which our senses perceive is just a part of an unimaginably huge system of worlds. Most of them are spiritual in nature; they are completely different from the world we know. This does not necessarily mean that they
From the book Essence and Mind. Volume 1 the author Nikolay LevashovChapter 6. The nature of consciousness. The mechanism of origin of consciousness Consciousness ... mind, what is it ?! How molecules and atoms, united in a certain order, begin to "realize" their presence in time and space, begin to "reflect" on infinity
Even Plato argued that the world is a single whole - a holon. Such a whole is not reduced to the sum of its parts, but generates them by itself. A phenomenon can also be a holon - an organic whole that develops according to the corresponding laws (art, for example). The probability of the coincidence of all conditions leading to the existence of the universe as we know it is so small that it cannot be taken into account in a rigorous theory.
It is no accident that the inquisitive thought of scientists has always looked for evidence of the existence of a given program of evolution. And not without success. An example of this is the attempts of the domestic paleobotanist S.V. Meyen to deduce a table of forms of living things, similar to the periodic table.
Today, in the light of recent discoveries, the existence of the world as a universal consciousness that manifests itself in various ways is a scientific reality. This implies the inevitability of a synthesis of science, philosophy and religion.
Now about the person. He is not ready now for new technologies and energies. A huge amount of spiritual moonshine is splashed on people. Everyone understands the danger posed to health by material moonshine. But spiritual moonshine has an immeasurably great destructive power. It is necessary - and urgently - a law on the psycho-protection of the population. This is a national security issue. We are now in a rapid flow of evolution, which we are only partially aware of. There is an urgent need to change to keep up with this flow. If we do not change, the new energies coming to the Earth will burn us.
The world is a colossal hologram. Each point of it has the completeness of information about the world as a whole. The basis of the world is consciousness, which is carried by spin-torsion fields. Words and thoughts are torsion bars that create the phenomena of the world. A thought is born - and the whole world immediately knows about it. A person is projected onto the Universe in proportions that cannot be compared with the size of his physical body. Realizing this, a monstrous responsibility falls upon a person. The field of consciousness gives rise to everything, and our consciousness is a part of it.
Question: Have you witnessed a miracle?
Answer: And I'm not alone. Our world is a miracle. The constant speed of light in all reference frames is a miracle. All speeds are relative, and this one - why is it always constant - is a miracle.
Question: Are you not afraid that new sects will arise on the basis of your discoveries?
Answer: Humans can make a toy, and often a very dangerous one, from any great discovery. They open fire and turn it into a toy. They open the atom and turn it into a toy. Today's meeting is for this purpose, so that the opening of torsion fields does not become another toy. It's all about us and how we will change, receiving this knowledge.
Question: What do you think about intuition?
Answer: Intuition is given to us so that we can experience the existence of God.
A. Moskovsky,
presenter n. international employee
Institute of Theoretical and Applied Physics, Moscow
Since time immemorial, the soul has been wandering through the material universe, trying to enjoy in various bodies. However, if she is lucky enough to meet a true saint, she will leave the world of birth and death and reach the world of eternity.
First of all, it is necessary to understand that the soul is a true reality, and the material world is illusory. We live in a world of false reality. Everything that surrounds us is false, this world is part of an illusion. But this is not emptiness, it is filled with various forms. Anyone who has come into contact with the true reality understands that everything that happens here is like a dream. What is truth? An object is judged whether it is real or not by how much it relates to the real world. The vision of truth is revealed in the company of saints who have a living connection with spiritual reality.
What is real and what is not? The answer is simple. Really everything that has to do with the true self, the soul. The soul is a particle of consciousness in the world of pure consciousness. Everything related to the mind, which is part of the psychic world, is false. The part of the false is even more false than the whole, although it can lead to very real and tangible consequences.
Someone might say: How is that? The world around me is quite real! But the point is not that this world does not exist in reality. Vedic knowledge reveals to us that we are in illusion because we are in a world of false concepts. What does it mean to be in an illusion? This is to think: something belongs to me, although there is nothing of mine here. Everything belongs to the Absolute. But sentient beings believe that they own something and quarrel over it with each other. In fact, everything in this world is someone else's property. But because of the false perception of reality, we are at war with each other, and then we reap the fruits of this war. We are stuck in a senseless struggle. It is in this sense that the material world is illusory; it is the arena of collisions of lost souls. A tiny particle of spiritual reality, the soul, is entangled in the illusory world and absorbed in the illusory struggle ... But without spiritual energy the world could not exist. So, using sleight of hand, the magician introduces the observer into an illusion. For the observer, it is true. A magician or hypnotist passes off the unreal as real, and while the observer is under their spell, he does not doubt the truth of what he saw.
Everything, including ourselves, belongs to the Lord. Difficulties arise when we look at something as separate from Him. This is how private interest arises. Consciousness infected with private interest is the root of all evil. We are one with God, but when the seed of selfishness sprouts in us, when we think that our own interests do not coincide with His interests, then we find ourselves in the captivity of an illusion.
The material world exists in the consciousness of the soul, like a dream in the consciousness of a sleeping person. The outside world does not affect the soul, since it was created by it. If the soul returns to the kingdom of the spirit, if consciousness leaves this plane of being, the world ceases to exist. Without consciousness, the world plunges into darkness, since it cannot exist on its own. Material reality is the product of a sick rebellious soul consciousness.
When a patient in a fit of delirium tremens sees hallucinations, everyone understands that they are a consequence of his sick imagination. They do not exist on their own, outside of his consciousness. To rid a person of hallucinations, you need to cure him. When he regains consciousness, the hallucinations will disappear. In the same way, the soul sick with selfishness dwells in a world of hallucinations. And when there are many such patients, this world turns into reality for them.
Everything comes from the Lord. He is the source of everything: both spiritual and material worlds. The dirty world in which we live is created, maintained and destroyed by Him through his authorized representatives. These are the so-called guna-avatars of the Lord: Brahma is the creator of the material universe; Visnu is the maintainer of the material creation; and Shiva is the destroyer of all worlds in due time. Each of these gunas-avatars is responsible for the manifestation of certain qualities (gunas) of material nature: Brahma is the manifestation of the mode of passion, Vishnu is the manifestation of the mode of goodness, and Shiva is the manifestation of the mode of ignorance. Everything in the material world is under their control, due to the varied energies of the almighty Lord.
Gunas are an attribute of the exclusively material world. The word guna in Sanskrit means quality, as well as rope. The mixing of the modes of material nature endows the objects of the mortal world with various characteristics. These qualities of material nature, or the modes in which it operates, fetter, bind all living beings in the material world, condition them. Thus, the mode of goodness makes the living entity feel happy. When a person does pious deeds, performs prescribed duties out of a sense of duty and does not become attached to the fruits of his labor, this is a sign of the influence of the mode of goodness on him. The guna of passion is generated by endless desires and greed, therefore it binds the living being embodied in the body with the bonds of selfish activity. Such materialistic activities, which require tremendous effort and aimed at fulfilling various desires for the purpose of material enrichment and well-being, are signs of the influence of the mode of passion. Activity in the mode of ignorance deprives a person of intelligence. Refusal to perform prescribed duties, being in sleep, illusion, fear and despondency are signs of the influence on a living being of the mode of ignorance.
Having Vedic knowledge of the modes of material nature, we can see that all worldly undertakings and projects are created under the influence of the mode of passion, maintaining the already created sign of the mode of goodness, and destruction is carried out in ignorance. The very principle of the influence of the gunas on the material world and living beings in it is quite simple and understandable, but their combinations in action are very complex and confusing.
Earlier it was said that the gunas are active only in the material world. What is matter in essence? What are the characteristics of the Vedas to distinguish between spiritual and material energy? Material energy that exists temporarily is subject to death and disappearance. In the Bhagavad-gita (7.4) the Lord defines material energy as follows: Earth, water, fire, air, ether, mind, intelligence and false ego, these eight elements constitute My separated material energy.
Of these eight primary elements, the first five are called gross elements. They contain five objects of sensory perception: sound, tactile sensation, form, taste and smell. For their perception, living beings are given hearing, organs of touch and sight, tongue and nose. In addition, in order to carry out various activities within the material world, the soul embodied in the body receives a set of active senses: the vocal apparatus, legs, hands, anus and genitals.
The other three elements mind, intelligence and false ego are manifestations of the soul's distorted concept of itself and its source. A false ego is an illusory perception of oneself as the center of the universe, when the concepts of I and mine lie at the heart of the various activities of the soul, and gross matter, that is, the interaction of five gross elements, is falsely accepted as the source of its existence. The reason for this false perception is the emergence of a separate, private interest, the severing of ties with the whole. Such a state is unnatural for the soul. In order to fulfill their various desires, souls are forced to incarnate in the material world, on the periphery of reality, where the center of the universe is shifted in their consciousness into the circle of their own selfish interests. The existence of an infinite number of such centers separated from each other is possible only in the material world, and this is an illusion, a delusion of its inhabitants.
One of the Vaishnava saints, Srila Sridhar Maharaj, said that the material world is just the tip of the iceberg in the endless ocean of the world of consciousness. This world is a reflection of perfect reality, an idea that we find attractive. Obsessed with the desire to enjoy, souls occupy the Lord's illusory creation. Each of us has a spiritual vision, but we prefer to look at the world through the glasses of prejudice, and, as a result, we see everything in a distorted light. It is not the Lord who is to blame for this, but we with our glasses. The Lord created all reality for His pleasure, we just do not see it as such, because we look at it through the multi-colored glass of various egoistic desires. The material world is divided into different planetary systems, corresponding to different levels of enjoyment and exploitation. Depending on the coloration of consciousness, we perceive the world around us in one color or another.
The Vedas classify the entire material creation into fourteen planetary systems. These fourteen planetary systems are divided into three levels. There are planets of sattva-guna urdhva-loka. These are the higher planets, or heavenly type planets. Below the level are the raja-guna bhur-loka planets. These are mid-level planets, planets like the Earth. And the lowest level of the planet is tama-guna, adho-loka, the hellish planets. The entire material creation is the abode of misery. The material world is the world of death. Of course, there is less suffering in the heavenly planets, life is longer there, but no one in the material world can escape birth, suffering and death.
The Vedas assert that the inherent property of the soul, its dharma, is service. According to who or what the soul is serving, it is called conditioned or liberated. In the conditioned state, the soul serves his senses, and in the liberated state, the Lord. In the conditioned state, the soul is forced to go through a painful cycle of repeated birth and death, samsara, while in the liberated state it is free from it. In the conditioned state, the soul feels the influence of maya, illusion, while in the liberated state, the illusion dissipates.
In the conditioned state, the soul is bound by the material sheaths of the body, mind, intelligence and false ego, and it is inactive. All changes in the external world, recorded by the senses, occur due to material nature. Thus, a person is under the influence of a false ego, which makes him think that he himself is acting. He is unaware that his body is just a mechanism created by material nature under the supervision of the Lord. But when a person realizes that apart from the three modes of material nature in this mortal world there is no other cause of activity, and when he begins to know the Lord of these three modes, transcendental to them, he attains spiritual nature (Bhagavad-gita, 14.19).
But while souls are in the material world, their physical bodies go through six types of changes: they are born (born), exist for a certain time, grow, produce their own kind, gradually grow old and, finally, die, disintegrate. However, the soul is not subject to such changes. The soul does not die along with the death of the body. The death that we face in the material world is nothing more than the abandonment of the material shell by the soul. In Bhagavad-gita (2.22) it is said: Just like a person who takes off old, worn-out clothes and puts on new ones, the soul accepts a new body, leaving behind the old and worn-out one. Thus, all souls change bodies in accordance with the law of reincarnation, or reincarnation. This law keeps souls in the material creation as long as they are conditioned by materialistic ideas about themselves and the world around them and are infected with selfish interests, which push them into the material world to fulfill these desires.
Although a living entity is constantly striving to find happiness and avoid suffering, nevertheless, the coming and going of happiness and unhappiness do not depend on his efforts to prevent or bring them closer, but come as if by themselves, like the coming and going of the seasons. Thus, every conditioned soul has to experience three types of miseries. Everyone in the material world suffers from the effects of natural elements on the body (heat, cold, floods, earthquakes, etc.). Other living beings make us suffer. Finally, suffering brings us our own body and mind. Suffering is inevitable. In Bhagavad-gita (8.16) it is said: From the highest planet of the material world to the lowest, they are all vaults of suffering, where birth and death are repeated.
But whatever happiness or suffering comes to living beings, these are the fruits of actions they have performed in the past. The living entity is endowed with these fruits in accordance with the law of karma.
Karma means action. But each action is the cause of another action. Each action has a good or bad consequence, depending on the deed committed. Karma on a global scale is a universal principle of causality, according to which the destinies of all living beings are connected with each other, as well as with their actions in the past.
The law of karma takes into account action not only as an action, but also its ethical side. In accordance with the dharma, which prescribes a person's moral standards of behavior, as well as his duty towards God and other living beings, there are moral assessments of actions. Our actions, in addition to the immediate result, bear something that does not manifest immediately, but ripens from the planted seed and later bears fruit in the form of a delayed consequence. This may come as a complete surprise to the person who committed the act in the past and may even forget about it. Such fruits of past deeds are superimposed on the immediate results of actions and can either strengthen them or completely nullify and even lead to the opposite result, thereby introducing chaos into a person's plans and destroying his aspirations. Thus, past actions create what we call destiny.
According to the law of karma, everyone gets what they deserve for their actions. Our life does not begin with birth in this body and does not end with his death, therefore, during one life, we are constantly faced with the obvious consequences of actions performed in past incarnations, and we are not overtaken by the results of many actions performed in this.
What leads to liberation from the cycle of birth and death, from all types of karma? In Sanskrit, this is called akarma, which means inaction. But in Bhagavad-gita (3.5) we can read: No one can stop activities, even for a moment. Everyone is forced to act, completely controlled by the modes of material nature. How so? What is inaction? Even great sages cannot understand the nature of action and inaction (Bhagavad-gita 4.16). Akarma is actions that do not entail consequences. Therefore, these are actions that are not associated with this mortal world, thoughts, words and deeds dedicated to the Lord.
Although we are considering favorable and unfavorable consequences, in the absolute sense there are no beneficial consequences. As long as there are consequences, this is an unfavorable state, karma. Happiness always gives way to suffering.
The principle of akarma can be explained by the following example. In the Bhagavad-gita (3.9) Lord Krishna instructs His friend Arjuna in the following words: Selfless performance of duties as an offering to the Lord is called sacrifice. Arjuna, all activities performed for some other purpose, the cause of bondage in the world of repeated birth and death. Therefore, remaining detached from the results of activities, perform all your duties in the spirit of such sacrifice. With the awakening of true spiritual perception, you will enter the path of pure devotion to Me, free from all material qualities.
Lord Krishna also says to Arjuna: Completely renouncing all kinds of duty, surrender exclusively to Me. I will free you from all the reactions of your sinful activities (Bhagavad-gita 18.66).
Thus, total surrender to the will of the Lord on the path of serving Him (bhakti yoga) is the method of getting rid of karma and achieving the state of akarma.
This encouraging conclusion was made by the American scientist Robert Lanza. According to the theory of biocentrism, of which he is a supporter, death is an illusion created by our consciousness. People believe in death because they are taught so. Lanza believes that death is not the absolute completion of life, but represents a transition to a parallel world. There are many universes at the service of humanity, where our soul moves after death.
MULTI-CONTROLS
Every day a person is faced with a choice. In the morning he wakes up, brushes his teeth and thinks about what to cook for himself for breakfast: scrambled eggs or scrambled eggs, porridge or muesli with milk? After a little thought, he chooses a sausage sandwich and coffee with milk. At the same time, our "double" pours cornflakes into a plate and pours tea into a cup. Another "double" drinks a glass of kefir and eats a high-calorie bun. The fourth generally prefers to be left without breakfast: last night he ate more than usual and does not feel like eating. And the fifth loves to have a snack at McDonald's ...
There are countless such "twins": according to quantum physics and the hypothesis of multiverse very popular today, the world consists of an infinite number of parallel worlds. This means that our physical essence, which seems to us the one and only, is only one of the possible realities.
These are the views advocated by Robert Lanza, a professor at the Wake Forest Institute for Regenerative Medicine. For many years, the scientist has been engaged in stem cell research. In 2001, Lanza was one of the first to clone an endangered animal, and in 2003 he cloned a wild bull (which died at the San Diego Zoo nearly a quarter of a century ago) using frozen animal skin cells. He is also interested in developments related to the return of sight to blind people. But a few years ago, the pioneer scientist became interested in physics, quantum mechanics and astrophysics and moved to Switzerland, where, together with other specialists, he began searching for the Higgs boson at the Large Hadron Collider. There his theory of the so-called new biocentrism was born, of which the professor became an active propagandist. The scientist described his views in detail in the book "Biocentrism: how life and consciousness are the key to understanding the true nature of the Universe." According to him, there are an infinite number of universes with different variations of people and situations occurring simultaneously. We used to think that life is only the activity of carbon and molecules. Lanza gives an example of how we perceive the world around us. A person sees the sky in blue, but the brain cells can be changed so that he perceives the sky as green or red. Thus, space and time are "just instruments of our mind." There is nothing objective, there are only our ideas about reality. To change the usual view of the world around you, you need to change the perspective, and then a lot of new and surprising will be revealed. Including in the view of death.
According to biocentrism, death is a mirage that arises in our minds. It arises because people identify themselves with their body. They know that the body will decay and die sooner or later. And they think they will die with him. In fact, consciousness exists outside of time and space. Consciousness can be anywhere: in the human body and outside it. This fits well with the foundations of quantum mechanics, according to which a certain particle can be in different places at the same time, and an event can develop in several, or even in countless scenarios. It's no secret that there are an infinite number of universes. It is in them that all possible scenarios are realized. In one universe, the body dies, and in another it continues to live, just our consciousness "flows" into another plane in order to "settle" there in a new shell. Which one? This is still a subject of controversy for scientists. It is not a fact that the form of life in other universes looks the same as in ours. Probably, there the soul acquires a completely different shell - one that we cannot imagine here.
THE LAW OF ENERGY
According to Robert Lanz, consciousness is energy. According to the law of conservation of energy, it cannot disappear without a trace and arise from nothing. Likewise, consciousness cannot disappear and cannot be destroyed. But sooner or later, the human body dies. And this is also a law - a law of nature, to argue with which it is meaningless. However, it is possible that consciousness persists for some time in the form of electrical impulses passing through neurons in the cerebral cortex. According to Robert Lanz, this energy is able to "flow" from one world to another.
Lanza reviews an experiment that was published in the journal Science. It shows that scientists can influence the behavior of microparticles in the past. The particles "had to decide" how to behave when the beam splitter hit them. Scientists alternately turned on the beam splitters and could not only guess the behavior of the photons, but also influence the "solution" of these particles. It turns out that the observer himself predetermined the further reaction of the photon. And therefore, the photon was in two different places at the same time.
Why does observation change what happens? Lanz's answer: "Because reality is a process that requires the participation of our consciousness." Thus, regardless of the choice, you are both the observer and the one who performs the action itself. The connection between this experiment and everyday life goes beyond our usual classical ideas about space and time, proponents of the biocentrism theory argue.
Space and time are not tangible objects, we just think that they really are. All that you see right now is a whirlwind of information passing through consciousness. Space and time are simply instruments for measuring abstract and concrete things. If so, then death does not exist in a timeless, closed world, concludes Robert Lanza.
Albert Einstein wrote about something similar: “Now Besso (an old friend) departed from this strange world a little earlier than me. This means nothing. We ... know that the distinction between past, present and future is only a persistent illusion. Immortality does not mean indefinite existence in time without end, but rather means existence outside of time.
This became clear after the death of my sister Christina. After examining her body at the hospital, I went out to talk to family members. Christine's husband, Ed, began to cry. For a few moments I felt myself overcoming the provincialism of our time. I was thinking about energy and experiments that show that one microparticle can pass through two holes at the same time. Christina was alive and dead at the same time, she was timeless. "
IS THE WHOLE WORLD A GREAT DECEPTION?
Most scientists deny the existence of an afterlife. Nevertheless, the theory of biocentrism has both supporters and opponents. Among the former, there are completely rabid followers who believe that there is no material world, but only its virtual image generated by consciousness. Or the world still exists, but appears in the form in which our senses allow us to see and feel it. And if we had other organs and senses, we would see something different.
Biocentrists argue that people are asleep at the present time, that everything around them is orderly and predictable. The world around us is a fantasy set in motion by the mind. “We were taught that we are just a collection of cells and die when our bodies wear out. But a long list of scientific experiments suggests that our belief in death is based on a false premise that the world exists independently of us, ”says Lanza.
According to the scientist, physical life is not an accident, but a predetermination. And even after death, consciousness will always be in the present, balanced between an endless past and an indefinite future, representing a movement between realities on the edge of time with new adventures, meetings of new and old friends. After death, each of us will have to climb the ladder to eternity, and "this ladder can be anywhere." Pretty ghostly prospect. However, for many it is much more pleasant than the hypothetical nothing that the notorious dialectical materialism guarantees us. Let scientists still argue about what awaits us after death, but is it really so bad that “beyond the horizon” something new awaits us? What exactly is still unknown, but even this is enough to gain confidence.
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