Spiritual Practice School

The concept of absolute truth (with a small letter) is used in philosophy. In philosophy, absolute truth is a true statement (philosophical or scientific), the content of which does not imply problematization and correction. In other words, if a statement can be problematized, with subsequent correction according to some criterion, then this truth is not absolute.

Since the absence of any problematization or correction of any true statement is impossible (unless this statement is equal to zero in its content),Insofar as absolute truth does not exist, it follows that the essence of primordial philosophical absolute truth lies in its absence. In Buddhist philosophical schools, this principle is called the principle of emptiness: "truth is emptiness". "There is nothing inherently existing". Everything we think about any given phenomenon as an essence is merely our own thoughts, which we "extract" from things or phenomena. And these thoughts themselves were not and are not present in any things or phenomena.

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Truth with a capital T is usually understood to refer to spiritual absolute Truth.

The essence of spiritual absolute Truth lies not in the existence of a Single God, nor in the structure (or universal interconnectedness) of the Universe, nor in the existence of an afterlife, nor in the existence of the law of karma, but in the eradication of worldly desires.

The eradication of worldly desires is the same as liberation from addictions, from samsara, from the bonds of samsara, from suffering, from illusions, from bonds, from karma, and other such things; it is the same as the attainment of nirvana, the absence of agitation, the state of the Absolute, a state of absolute peace. Since the state of nirvana is described as a transparent emptiness in which there is nothing, in Buddhist philosophy the principle of emptiness, "Truth is emptiness", is also applicable to the "spiritual absolute Truth". That is, essentially, there is no difference between the "spiritual absolute Truth" and the "Truth to which a Buddha awakens". They are one and the same. However, it is crucial to understand the distinction between the two interconnected things discussed here. "The Truth to which a Buddha awakens" is the state of mahanirvana, the experience of this state, and what remains in the Buddha as a result of this experience. All of this is personal experience. And therefore, all this material cannot be conveyed in verbal and logical form. However, on the other hand, all this material can be conveyed to some extent in verbal and logical form. It is precisely that part that can be conveyed in verbal and logical form that is conveyed by the concept of "spiritual absolute Truth". The experience of Buddha is reflected in this concept, but is not fully reducible to it.

Experience cannot be conveyed in words. Words can only convey knowledge. Knowledge and experience are different things. When a teacher tells students something in school, they are transmitting knowledge. When a teacher assigns students a problem, and the students solve it, the students gain experience the experience of solving that problem. Experience is not transmitted in any other way. Experience is a thousand times more informative than knowledge. It is for this reason that it is impossible to convey knowledge of nirvana or the experience of awakening in words, like ordinary knowledge. The only thing that can be conveyed in words are instructions, instructions on the methods by which adepts could themselves enter into the correct meditative state and experience nirvana, liberation, awakening, or any other required experience. This is precisely why it is always wrong to understand "spiritual absolute Truth" as merely knowledge of the results of spiritual practice, but not the results themselves. This is because the results of spiritual practice can only be realized through personal experience and in no other way.

This is precisely why preserving authentic Buddhist sutras is meaningless unless these sutras are backed by a system of genuine spiritual practice. This applies to both the Pali Canon and all other scriptures. This is precisely why only those sutras that are backed by a system of genuine spiritual practice can be called authentic Dharma (literally, Law). "Purify the eye of Dharma through the ten virtuous deeds and the three types of correct action". This is precisely why the Eightfold Path is not a path of knowledge, but a path of personal experience. And it is no coincidence, and precisely for this reason, that Gautama said, and his words remain true to this day, that the authentic Dharma would only exist for five hundred years after his passing. And so it was. Exactly five hundred years later, Buddhist arhats wrote down (for the first time) the text of the Pali Canon and claimed to have saved the Dharma.

Practice, practice, practice! Practice spiritually. Practice yourself, practice yourself, practice yourself! There is no such thing as someone else's experience. Someone else's experience is not experience. Without one's own genuine spiritual practice, which accompanies the Law, this Law ceases to be the Law. Without genuine practice, the Law (Dharma) becomes nothing more than useless wastepaper, a museum exhibit.

What the Buddha awakens to is mahanirvana. The experience of mahanirvana in this sense is called "spiritual absolute Truth". When, for example, in the film "Little Buddha", the Buddha sits in the lotus position, begins to meditate, and is overcome by the devil in various ways, then, in this case, it is exclusively the inner devil that resides within the Buddha. It is simply an image. The film presents an externalized and artistically shaped image of the inner obstacles that confront the Buddha just before achieving his goal. These are the obstacles that arise before attaining Great Liberation. All of these obstacles have a precise name. They are "worldly desires".

Sometimes one hears the opinion: "There is no need to seek the Truth. The Truth is Jesus Christ". However, if such an element as "trust" is used in justifying what Truth is, then this will be an erroneous justification of Truth. The process of justifying the correct Truth should not have "trust" as an intermediate link. If the justification of the true Truth relies on "trust" as an element of this proof, then such Truth becomes questionable. Because it is not suitable for everyone. It is suitable only for those who are in this state of "trust"; it is suitable only for those who believe in this particular instance of the alleged Truth.

Buddhism asserts that all problems stem from ignorance. And ignorance is, first and foremost, a lack of knowledge of the Truth. There are no people who initially decide to be evil. There is no person who suddenly thought, "Well, since I was born Hitler, that means I'm going to harm everyone. I'm going to kill and torture everyone". No. Such people don't exist. There are no inherently evil people. All evil people are simply those who lack the intelligence to realize that they are evil. And if a person suddenly realizes that they are evil, that they are committing a crime, they are not always intelligent enough to understand that their actions will lead them to hell. All this is basic human stupidity. How can this be proven? It is proven very simply. Look inside yourself and ask yourself. Have you personally ever had such cases when, out of the blue, you began to think to yourself: "I want to be evil. I want to bring suffering and harm to people. I am an inherently harmful and evil person"?

Levels of Achievement

● Hatha Yoga – purification of the right, left and central channels. Awakening of Kundalini.

● Raja Yoga – ability to transcend the grasp of the three gunas, and in particular the energy of tamas. Tamas in a person manifests itself as laziness. That is why the first thing any practitioner should get rid of is tamas. Therefore, when a practitioner overcomes his tamas, a very high willpower awakens in him.

● Kundalini Yoga – ability to steadily enter samadhi. Holiness.

● Arhat – entering the state of nirvana. Solitary awakening. Solitary liberation and enlightenment ("enlightenment" is the mental side of liberation). A soul worthy of sacrifice. Mahamudra Yoga.

● Bodhisattva – savior. Mahayana Yoga.

● Bodhisattva in astral – savior in the astral plane. Astral Mahayana Yoga.

● Bodhisattva in Causal – savior in the causal plane. Causal Mahayana Yoga.

● Buddha – the attainment of mahanirvana. Great Awakening to the Truth. Great Liberation. The spiritual level of a buddha surpasses the spiritual level of any god, with the exception of Shiva.

● Winner in Truth – attainment of Mahanirvana independently, without teachers.

● The Departure of the Conqueror in Truth into Mahaparinirvana – attainment of the Absolute. Adi-Buddha. The spiritual level of Adi-Buddha surpasses the spiritual level of any god, including the spiritual level of Shiva.

Awakened Bodies – Buddha Bodies

Yogis, in the course of meditative practice and the mastery of ever deeper boundaries in it, awaken the sleeping bodies within. Awakening the body of another dimension and a controlled exit in this other body is also called the formation of this other body.

● Physical body – associated with the muladhara chakra. Operates in the world of phenomena. To exit the physical body into another body, the yogi must bring the physical body into an altered state. For example, relax extremely or enter a semi-sleep state (meditative state), or fall asleep, or enter a state of artificial suspended animation (samadhi).

● Ghost's body – associated with the svadisthana chakra. Operates in the lower astral plane.

● Phenomenal body (nirmanakaya) – associated with the manipura chakra. Operates in the lower causal. Can manifest itself in the world of phenomena as precognition, separated from the real physical body.

● Dharma body (dharmakaya) – associated with the anahata chakra. Operates in the upper astral plane.

● Essential body (svabavikakaya) – associated with the vishudha chakra. Operates in the middle causal.

● Reward body (sambhogakaya) – associated with the ajna chakra. Operates in the upper causal.

● Diamond Body (vajrakaya) – associated with the sahasrara chakra. True Ego. Atman. Resides in the state of nirvana.

Six Yogas of Naropa. During the Six Yogas of Naropa, the yogis pass sequentially from bottom to top through the mentioned chakras and work with the awakened bodies corresponding to these chakras. The six yogas of Naropa in order: tumo yoga, bardo yoga, dream yoga, illusory body yoga, light yoga, and transference yoga.

Four Yanas

Yana. The path to attaining various spiritual levels is through spiritual practice (sadhana). Many different interests are realized through spiritual practice. This could be simply love or attachment to the Supreme Being, a saint, or a specific deity (or even just a form of one). It could also be a pull toward samsara. It could also be material interest. Spiritual practice includes specific techniques, such as asanas, special physical exercises, walking (standing or running), and pranayama. In Christianity, standing is a very important gymnastic component of spiritual practice (but its significance is little understood; for this reason, churchmen who call officials who hold candles at ceremonies for show "candlesticks" are incorrect). Spiritual practice also includes mental exercises, such as meditation, mantras, prayers, and reading sutras. Spiritual practice also includes lifestyle changes. Spiritual practice also includes cleansing techniques and various ascetic abstinences, such as intermittent dry fasting. Spiritual practice also includes various rituals and ceremonies. Spiritual practice also includes various forms of donation, whether to oneself, one's actions, or one's values. Spiritual practice is conducted either independently or under the guidance of various mentors. Spiritual practice is conducted individually or by joining like-minded groups. The many schools, approaches, paths, and methods of spiritual exploration are commonly systematized, divided, and correlated with the four yanas. Each subsequent yana encompasses all the preceding ones.

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