Shravan lived in a luxurious palace. He loved luxury and beautiful things. He constantly rebuilt his capital and gradually turned it into one of the most beautiful cities. However, he got bored with everything and, having heard that Buddha had come to the city, he went to him and was so fascinated that he immediately asked to be initiated as a disciple. The Buddha hesitated and reluctantly initiated him. The entire kingdom was amazed. People could not believe it, no one could even imagine it, because Shravan was an extremely worldly person who indulged his every desire, even the most extreme. His usual occupations were wine and women. Those who came with him did not understand anything. It was so unexpected. And they asked Buddha:
What's happened? This is a miracle! Shravan is not that type of person and besides, he lived so luxuriously. Until now we could not even imagine that Shravan could be a sannyasin. So what happened? Have you done anything?
Buddha said:
I did not do anything. The mind can easily move from one extreme to another. This is the ordinary way of the mind. So Shravan is not doing anything new. This was to be expected. You are so amazed because you do not know the laws that govern the actions of the mind. The man who went crazy wanting wealth now goes crazy refusing wealth, but the madness remains - and that is the whole mind.
Shravan became a mendicant monk and soon other disciples of the Buddha began to observe that he was moving to the other extreme. Buddha never asked his disciples to go naked, and Shravan stopped dressing. He was the only student who walked around naked and tortured himself. Buddha allowed sannyasins one meal a day, but Shravan ate one meal every other day. He became completely exhausted. While other disciples meditated under the trees in the shade, he remained under the scorching sun. He used to be beautiful man, he had a wonderful body, but after six months no one could recognize him.
One evening the Buddha came to him and said:
Shravan, I heard that when you were a prince, even before initiation, you loved to play the veena and sitar, and were a good musician. That's why I came to ask you one question. What happens if the strings of guilt are weakened?
Shravan replied:
If the strings are weakened, then no music will come out.
Then the Buddha asked:
What happens if the strings are pulled too tight?
Shravan replied:
Then it is also impossible to extract music. The string tension should be average - not loose or too tight, but exactly in the middle. The veena is easy to play, but only a master can tune the strings correctly; a golden mean is needed.
And Buddha said:
That's exactly what I wanted to say after watching you for six months. In life, music sounds only when the strings are neither loose nor overtightened, but right in the middle. So, Shravan, be a Master and know that excessive tension of strength turns into excess, and excessive relaxation into weakness. Bring your strength into balance and try to bring your spiritual capabilities into balance, and let this be your goal!
The soul does not go in just one direction
and does not grow like a reed.
The soul opens up
like a lotus with countless petals.
Kahlil Gibran
Even satisfying your desires inevitably leads to, or is in itself, suffering. So, you need to give up any desires? No, according to Buddhism, you need to avoid excessive attraction to your desires, but also not give up on them altogether. If you overcome your suffering, you will achieve nirvana. However, nirvana is not simply the absence of suffering. This is enlightenment, receiving the highest satisfaction. The Eightfold Path leads to Nirvana, and if you overcome it, you can achieve it. In Buddhism, a person changes and rebuilds himself, turning to teachers only for advice. This is precisely the symbol of Buddhism.
The Eightfold Path - The Middle Path (between passion and asceticism) in Buddhism is the essence of the Fourth Noble Truth - the name of the dhamma (dharma), or way of life leading to liberation from suffering, which is somehow present in conditioned existence.
Consists of the following parts:
WISDOM
right understanding (right view);
right aspiration (right determination);
MORAL
correct speech;
correct activity (correct behavior);
the right means to existence ( correct image life);
CONCENTRATION
right effort;
right awareness (right direction of thought);
right concentration (right concentration).
The Fourth Noble Truth shows the path (marga) to liberation from suffering, the path that the Buddha followed and that others can follow. The guide to following this path is knowing the root causes of suffering. The path indicated by the Buddha consists of eight steps, or rules, and is therefore called the noble “eightfold path.” This path gives insight into Buddhist morality; it is open to everyone - both monks and laymen. Those who follow this noble path achieve the following eight virtues:
Right View
Right View - Since ignorance with its consequences - delusions about oneself and the world - is the root cause of our suffering, it is natural that for moral improvement one must first have right view. Right view is the correct understanding of the four noble truths. Only knowledge of these truths, and not any theoretical reflections about nature and oneself, helps, according to the teachings of the Buddha, moral improvement, leading us to the goal of our life - nirvana.
Right Determination
Mere knowledge of the truths would be useless without the determination to transform life in accordance with them. Therefore, a morally improving person is required to renounce everything earthly (attachment to the world), renounce bad intentions and enmity towards others. These three conditions constitute the basis of correct determination.
Correct speech
Right determination should not remain merely a religious desire, but should be translated into action. Right determination must first of all be able to direct and control our speech. The result will be correct speech - abstinence from lies, slander, cruel words...
Right determination, not limited to developing right speech, must finally translate into right action, good behavior. Right behavior therefore consists in renouncing wrong actions - destroying living beings, stealing, satisfying evil desires.
Right way of life
The correct way of life is to reject bad speech and bad actions and earn your living in an honest way. The necessity of this rule follows from the fact that to maintain life one cannot resort to illicit means - one must work concentratedly in accordance with good determination.
The Right Effort
When a person tries to change his life with right views, determination, speech, behavior and lifestyle, he is constantly seduced by the right way both old harmful thoughts deeply rooted in him and new ideas constantly acquired. Continuous improvement is impossible without a constant desire to free yourself from the burden of old thoughts, without fighting against their appearance. Since the mind cannot remain empty, it must constantly strive to fill it good ideas, trying to fix them in your mind. This four-way constant effort is called correct. It indicates that even someone who has gone far along the path of salvation is not immune from the risk of slipping, and it is too early for him to celebrate a complete moral victory.
The right direction of thought
The need for constant vigilance is further development that rule according to which the seeker must constantly remember what has already been learned. He must constantly consider the body as a body, sensation as sensation, mind as mind, mental state as mental state. He should not think about all this: “this is me” or “this is mine.” This advice sounds about the same as the suggestion to think of a shovel as a shovel. But no matter how funny it may seem, it is still not always easy to perceive things as they really are. It is more difficult to practice this line of thought when false ideas about the body, etc., have taken such deep roots that our behavior based on these false concepts has become subconscious. If we misdirect our thoughts, then we behave as if the body, mind, sensations and mental states are something permanent and always valuable. From here comes a feeling of attachment to them, regret about their loss, and we become dependent on them and unhappy. But thinking about the frail, transitory nature of our feelings of attachment helps us free ourselves from this feeling, as well as from regret over the loss of earthly things. This liberation is necessary for the constant concentration of thought on the truth.
Attachment corresponding to the Anahata chakra. What can you say about her? Attachment is a work of the soul in which a person desires sole possession of someone with whom he has a deep connection, and seeks to reject those who try to approach this object of sole possession. And attachment, as already mentioned, makes a distinction between the object of attachment and others. And due to the work of the soul, which desires sole possession of the object of attachment, on the contrary, pressure begins on this attachment, on its object. This is exactly like this situation: wanting to pull a boat to the shore, someone pushes against it with a pole. Moreover, the more force he applies, the further the boat will sail. Essentially, every single soul must be free. In other words, it is with deep respect for this freedom that harmony should be established in in true sense. However, here and there in the relationship between parents and children, between brothers, in marital relationships, in relationships between friends, everyone falls into this error of attachment... We must not lose sight of this.
By simply intensifying thinking about sensations, mind and mental states a person is freed from attachment to earthly things and sadness over their loss. The final result of this four-way intense reflection will be detachment from all objects that have tied a person to the world.
Correct Concentration
He who successfully leads his life according to these rules and with their help frees himself from all passions and evil thoughts, is worthy to go step by step through the four stages of deeper and deeper concentration, which gradually lead him to the final goal of a long and difficult path - to the end of suffering.
The seeker concentrates his pure and calm mind on understanding and exploring truths. At this first stage of deep contemplation, he enjoys the joy of pure thinking and the peace of detachment from earthly things.
When such concentration is achieved, faith in the fourfold truth dispels all doubt, and the need for reasoning and research disappears. Thus arises the second stage of concentration, which is the joy, peace and inner calm generated by increased equanimity of reflection. This is the stage of consciousness, joy and peace.
________________________________________ ________________________________________ __________________________________
At the next stage, an attempt is made to move to a state of indifference, that is, the ability to renounce even the joy of concentration. This is how the third, higher stage of concentration arises, when the seeker experiences complete equanimity and is freed from the sense of corporeality. But he is still aware of this liberation and equanimity, although he is indifferent to the joy of concentration.
Finally, the seeker tries to get rid of even this consciousness of liberation and equanimity and all the feelings of joy and enthusiasm that he previously experienced. Thus, he rises to the fourth stage of concentration - into a state of perfect equanimity, indifference and self-control, without suffering and without liberation. Thus, he achieves the desired goal - the end of all suffering. At this stage the seeker achieves arhatship, or nirvana (Potthapada Sutta). Thus comes perfect wisdom and perfect righteousness.
Gautama Buddha is the creator of the teaching of the “Four Noble Truths”, who lived in India in 624-544. BC e.
Given at birth the name Siddhattha Gotama (Pali) / Siddhartha Gautama (Sanskrit) - "descendant of Gotama, successful in achieving goals", he later became known as Buddha (literally "Awakened One").
Gautama is also called Sakyamuni or Shakyamuni - “a sage from the Sakya clan”, or Tathagata (Sanskrit “Thus Coming”) - “Having achieved Suchness”, “Achieved Truth”.
*******************
Buddha's first sermon
Addressing the five bhikkhus, the Lord said: The Buddha looks upon all living beings with an equally kind heart.
There are, O monks, two extremes into which the ascetic should not go.
One is the tendency towards sensual pleasures in relation to sensual objects: low, vulgar, philistine, ignorant, not beneficial.
The other is the tendency to exhaust oneself, heavy, ignorant, and not beneficial.
But the middle path, which is fully comprehended by the Tathagata, does not tend to either extreme; vision-giving, knowledge-giving, leads to peace, to comprehension, to awakening, to Liberation.
Neither abstaining from fish or meat, nor walking naked, nor shaving the head, nor sacrificing to Agni will purify a person who is not free from delusions.
Recitation of the Vedas, offerings to priests or sacrifices to gods, humbling one's body through heat or cold, many austerities performed for the sake of immortality - all this will not purify a person who is not free from delusions.
Anger, drunkenness, stubbornness, fanaticism, lies, envy, self-praise, disdain for others, arrogance and evil intentions create impurity, not meat food.
Let me, O bikshu, teach you the middle path, which goes beyond both extremes. Through suffering, the exhausted believer creates clutter and painful thoughts in his mind. Self-suppression does not even lead to worldly knowledge; how much less - to victory over the feelings!
***
All humility is in vain as long as the self remains, as long as the self continues to be attracted to earthly or heavenly pleasures. But the one in whom the self has been extinguished is free from lust; he will not desire either earthly or heavenly pleasures and the satisfaction of his natural needs will not defile him. Let him eat and drink according to the needs of his body.
Water surrounds the lotus flower, but does not wet its petals. On the other hand, sensuality of all kinds is disempowering. A sensual person is a slave to his passions, and one who seeks pleasure is insignificant and rude.
But satisfying the natural needs of life is not hell. Keeping our bodies in good health is a duty, because otherwise we will not be able to put in order the lamp of wisdom, we will not be able to keep our mind strong and clear.
***
Addressing his disciples, the Blessed One spoke so kindly, pitying them for their mistakes and pointing out to them the futility of their aspirations, and then the ice of evil will that chilled their hearts melted under the soft warmth of the Teacher’s instructions.
What, monks, is this true middle path, which is fully comprehended by the Tathagata and, the giver of vision, the giver of knowledge, leads to peace, to comprehension, to awakening, to Liberation?
This is the Noble Eightfold Path , namely:
Correct understanding
Right determination
Correct speech
Right actions
Right livelihood
The right effort
Right mindfulness
Correct concentration.
This, monks, is the true middle path, which can be fully comprehended Tathagata and, giving vision, giving knowledge, leads to peace, to comprehension, to awakening, to Liberation.
4 NOBLE TRUTHS
1. What is the noble truth about suffering?
And birth is suffering, and old age is suffering, and death is suffering,
and sadness, lamentation, pain, despondency, despair - suffering.
Relationship with the unloved is suffering, separation from the beloved is suffering,
and not getting what you want is suffering.
In short, the five groups of attachment (upadana khandha) are suffering.
2. What is the noble truth about the origin of suffering?
An addiction (tanha) that causes further development (bhava) - accompanied by passion and pleasure, seeking pleasure here and there - that is, addiction to sensual pleasures, addiction to becoming, addiction to non-becoming.
3. What is the noble truth about the end of suffering?
The final attenuation and cessation, renunciation, discarding, liberation, and abandonment of this particular attachment (tanha).
4. What is the noble truth about the path of practice leading to the cessation of suffering?
It is this noble eightfold path:
1. correct understanding
2. right determination,
3. correct speech
4. right action
5. right livelihood
6. correct effort
7. right mindfulness
8. correct concentration (samadhi).
“This is the noble truth about suffering” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This noble truth about suffering must be understood” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This noble truth about suffering is understood by me” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This is the noble truth about the source of suffering” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This source of suffering must be discarded” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This source of suffering has been thrown away by me” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This is the noble truth about the cessation of suffering” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This cessation of suffering must be directly experienced” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“I have directly experienced this cessation of suffering” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This is the noble truth about the path of practice leading to the cessation of suffering” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This path of practice, leading to the cessation of suffering, must be followed” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
“This path of practice leading to the cessation of suffering has been passed by me” - so, monks, a vision of previously unheard of things was revealed to me, knowledge was revealed, wisdom was revealed, knowledge was revealed, clarity was revealed.
And until, monks, this knowledge and vision of mine became completely pure and vision of the four noble truths, as they are, about the three revolutions, about the twelve types - until then, monks, I did not declare that I was directly awakened by the correct awakening, unsurpassed in the universe with its gods, Maras and Brahmas, with hermits and brahmanas, kings and common people.
But as soon as this knowledge and vision of mine became completely pure and vision of the four noble truths, as they are, about the three revolutions, about the twelve types, then I declared that I had directly awakened with the right awakening, unsurpassed in the universe with its gods, Maras and Brahmas, with hermits and Brahmins, kings and common people.
And the knowledge and vision was revealed to me: “Unconditionally my liberation, this is the last birth, there is no becoming more.”
The important part is moving in the right direction, no matter how slow it may be. Suffering comes when we move in the wrong direction, no matter how far you have progressed spiritually. A saint will suffer if he moves in the wrong direction, but a sinner will feel good if he moves in the right direction. That's what it's all about, the right direction.
In fact, it is a middle path between seeking pleasure and intentionally or unintentionally causing suffering to oneself. In this it is similar to the Buddha's path.
For a long time, the Buddha tried to achieve enlightenment through harsh experiences. He fasted until a print like a camel's hoof remained on the place where he sat. Finally, he realized that he was on the wrong path, that he needed his body as a partner and therefore must satisfy his natural biological needs, he must be steadfast (firm) but kind towards it (the body). He called it middle way and many seekers after him discovered that this path was the right one for them.
In the same way, ours should help us feel as good in our bodies as we do in our minds and spirits. Suffering is only for the ego. If instead, we identify ourselves more and more with spirit or our higher self, then life will be correspondingly easier and more joyful.
Our basic premise is that that we attract and become what we believe in. Assuming that the universe contains all possibilities, all shades of good and bad, right and wrong, desirable and undesirable, it is much more tempting to believe in a benevolent universe rather than a punitive one, in a God of love rather than a God to be feared. This spiritual philosophy of the middle path says that we can choose and have what we want, we just have to firmly believe in what we want and act accordingly.
However, there is a catch here. We must be careful in our choices and attentive to what level of consciousness these choices come from. If we allow our ego to choose, then most likely we make the wrong choice. This means we are making selfish choices that we will have to pay for later. If the ego chooses pleasure now, then later we will suffer to pay for it.
If, on the other hand, we allow ourselves to be guided by our highest ideals and the inner voice of our higher guidance, then we will choose the path that leads us to gradually increasing and lasting happiness, without having to pay for it with later suffering.
The simplest and safest choice is the desire to fulfill the purpose for which we incarnated and the simple desire to fulfill the will of the Creator. Of course, we do not fully know our goal and the will of the Creator; at least, we are not aware of it with our minds. The good news is that we don't have to know, we can simply allow ourselves to be led step by step by listening to our spiritual guidance or following our highest ideals. This is called “living by faith” or “going with the flow.”
Interior Christ
Gradually, 'living by faith' will allow the inner divine seed to awaken and grow within us. Like a hologram, this seed is a miniature reflection of God and the Universe. When fully developed, this seed will become the risen Christ. Then we will live in Christ and Christ within us. This is the promise of those who know.
To put it somewhat differently, we can say that being a living soul, we have now become an ideal instrument for our Higher Self or Christ Self. The Christ Self can then begin to manifest the will of the God Self, the “Father.” Like Jesus who became the Christ, we can say, “I and the Father are one.”
We can view the life of Jesus as a symbolic acceptance of the inner journey that we are all called to undertake at one time or another. The crucifixion symbolizes the death of our ego, and the resurrection symbolizes the birth and reign of the inner Christ. By becoming Christ, we have finally atoned for our original sin—our separation from God.
I also have a different interpretation of religious doctrines that view the human aspect of Jesus as the Son of God. Instead, I consider Christ revealed in Jesus to be the “Only Begotten Son of God.” I understand that Jesus usually called himself the “Son of Man” and not the “Son of God.”
We awaken and nourish the Christ within us by creating a spiritual and higher mental body. Similarly we do in building a biological body from the food we eat, by creating an emotional body from our feelings and emotions or a mental body by building a belief system with thoughts and ideas.
The nutrients that our spiritual body needs are spiritual feelings and spiritual thinking. With spiritual feelings such as devotion, selfless love, compassion, inner peace and divine bliss, we build a higher emotional body. It combines the higher mental body that we build through spiritual thinking with high ideals, pure motives, insight and spiritual knowledge. This spiritual body or light body allows our Higher Self or Christ Self to merge more and more with the soul, so that the soul eventually becomes an expression of the Christ. This is the same principle that previously conditioned the personality to become an expression of the soul.
In other words, we can also consider the Christ Self as the Inner Master (Teacher). In this merging of the soul and the Christ Self, the personality of the soul can now be expressed as the spiritual teacher. However, this expression is still limited, being channeled through the biological brain. With the biological body removed, the Christ consciousness is then able to express itself more freely as an Ascended Master.
If we look even further into the future, we can assume that the Christ Self will eventually merge into one with the God Self. In doing so, the “I AM” who originally began to build an identity to become a living soul and ultimately an Ascended Master has now returned to its source and become God.
In this process we see two opposing forces that make the Wheel of Life turn. One is the individualized tendency of the I Am, the ego, which impels it to build a body and acquire separate personalities, while the other is the unifying tendency or Christ principle, which compels it to return to its source.
(Visited 866 times, 1 visits today)
The union of scientific and intuitive knowledge is the key to harmonious knowledge of the world
Academician of the Russian Academy of Natural Sciences Yu. Vasilchuk notes the narrowness and fragmentation of the modern scientific view of the world within the framework of outdated materialistic dogmas. The scientist sees a way out of this impasse in combining traditional scientific knowledge with transcendental knowledge contained in sacred texts. Thus, he notes, in particular:
“The point is that modern science must first of all treat the sacred texts with absolute trust in order to see the full depth of thought and care inherent in each of them in its own way. And the main thing is to see the internal, hidden relationship between them as sources of the common spiritual basis for human development and transformation.
These ancient texts have a very important thing in common: they perceive the world globally as a whole. This holistic, undivided vision of the world is of enormous value for modern thinking, which continually delves into ever more specific, isolated problems. Such a deepening can reveal many important things unknown to the ancients. But at the same time it also means a fragmentation of the picture of the world, a dangerous loss of understanding of its main, essential characteristics...
The fact is that the fragmentation of the picture of the world, which destroys the understanding of the meaning of particular processes occurring in the world, breaks not only history as a science, but also sociology, political science, and political economy. Powerful methods of quantitative research of particular processes turn out to be powerless in the face of a growing cognitive vacuum and deformed social sciences.”
As we already know, the brain consists of the right and left hemispheres. The right is responsible for feelings and emotions. The left is for speech and rational thinking. The technocratic development of civilization was achieved due to the predominance of the development of the left hemisphere over the right. Such disharmony of development leads to the transformation of people into logically thinking machines, which, in the absence of spiritual and intuitive development, will be no different in their thinking from artificial intelligence- robots. Therefore, it becomes clear why progressive-minded scientists call the majority of humankind biorobots.
On the other hand, the alignment of the functions of the left and right hemispheres of the brain can combine both materialistic and mystical-religious views on the surrounding reality. It is no coincidence that Academician L. Melnikov emphasizes that almost all great scientific ideas and theories appeared not as a result of intense thought, but thanks to intuition and insight. The same A. Einstein once uttered the following phrase: “There is nothing more beautiful in the world than the mystical.”
Such scientific insight or epiphany refers to altered states of consciousness. However, they are changed only for a materialistically one-sided view of the world, fixated on the five ordinary senses. In conditions when it is possible to harmoniously combine into one whole our consciousness (ordinary materialistic-logical perception) and the subconscious (intuitive perception) into a single whole, into a coherent picture of the perception of reality, we will receive qualitatively new level comprehension of this reality, which is “superconsciousness”, characterized by the harmonious development of both hemispheres of the brain, in contrast to the one-sided view of reality that arises from the development of only the right or left hemispheres of the brain.
This path, according to academician L. Melnikov,
“...has long been proclaimed by the wisest and most far-sighted thinkers of East and West. It is “just” necessary to combine intuitive and scientific knowledge, to equalize in rights to the criterion of “truth” what is obtained as a result of insight, trance or inspiration, and what is revealed by an accurate experiment or logical construction.
For the sake of objectivity, experiment is not a panacea: in principle, it is impossible to find a logical or laboratory explanation for absolutely everything. Therefore, there will always remain assumptions, axioms, hypotheses that are completely impossible to prove or disprove. You can only believe in them or not believe in them. So you can believe or not believe in materialism. You can believe or not believe in the spirituality of the Universe. You can be a deeply convinced adherent of occult meanings, because adepts, like scientists, rely on a different system of evidence.
The manifestations of life are inexhaustible. And this is a sign of the divinity of the Universe. It is not without reason that all the great religions of the world bow before this: Christianity, Buddhism, Zoroastrianism, Druidic beliefs, ancient Egyptian priestly esotericism, etc. How can we throw away this great experience of intuitive, unconscious comprehension of the truth? Where did these truths come from as immutable axioms? Yes, they came from the subconscious. From this unique storehouse of human omniscience. From here it follows that scientific and spiritual-religious experience must be combined, synthesized, on the basis of which a new round of knowledge will arise, characteristic of the person of the future - “homo superus”.
Perhaps the evolution of the mind has already been completed. Therefore, the further improvement of a person will most likely be associated with the development of his spiritual sphere. For science, the only way out of the impasse is seen in the combination of this very science and mysticism: rational and occult, faith and feasible evidence. In other words, in the combination of Western and Eastern systems of thinking, for the West, as we know, succeeded precisely in accurate, but limited knowledge. But the East is in a comprehensive and deep understanding of the world and man.”
This middle path is also primordially Russian, since it was outlined in the “Vlesovaya Book” of our ancestors, the philosophy of which was based on the idea of harmonious unity with the Cosmos and Nature. According to S. Kortunov, the development of the ideas of the “Vlesovaya Book” based on scientific achievements and opportunities of the 21st century can answer many questions that are still unclear for humanity and make a breakthrough in our understanding of the world around us.
However, outlines of such a “middle” path of development based on the harmonious balance of humanity with the external and internal world can also be found among the transcendental teachings of other peoples, in particular, thinkers of India and China, as well as shamans and magicians of Indian civilizations. Many of these teachings (in particular: “Living Ethics” (Teaching of the Mahatmas) by E. Roerich, “Rose of the World” by D. Andreev, “The Path of New Seers” by K. Castaneda, the teachings of V. Vernadsky and K. Tsiolkovsky about the Noosphere, etc. ) have been and continue to be attacked by worthy representatives of orthodox materialist-one-sided science and mystical-one-sided religious movements.
It is no coincidence that A. Schopenhauser noted: “Everyone takes the end of his horizons for the end of the world.”
V. Demin speaks out even more harshly regarding the attacks of orthodox scientists on cosmist scientists:
“Guided by some primitive and home-grown scientific paradigm, they not only accept it as the absolute truth, but also try to impose their schoolboy view of the world on others. In addition, practice suggests that such “subverters” are, as a rule, a kind of intellectual herostratus: suffering from an inferiority complex and realizing their own mediocrity, they begin to denigrate their great predecessors.”
Refusal of the unconditional power of the logical-calculative intellect, as well as of unfounded fanatical faith, can lead our perception from the captivity of the limited materialistic “scientific” truths imposed on us and the religious dogmas opposed to them. The combination and synthesis of these opposing views on the surrounding reality can reveal and expand our perception and the entire range of human abilities and capabilities.
A. Belov makes the following statement regarding this conclusion:
“Modern society is called left-hemisphere. And indeed, from childhood we are drilled into what should be done and what should not be done under any circumstances - “what is good and what is bad.” All these instructions and guidelines for action are stored in the left, logical hemisphere, and, having matured, it takes on the function of an internal censor and evaluator. It applies to any movement of fate a template developed by many generations of our ancestors. This is not to say that this is bad, but how it interferes with creativity! The left literally doesn’t allow the right to get a word in, maybe that’s why it’s so wordless. After all, in terms of the ability to master speech, the right is no worse than its left counterpart. This is evidenced by the normal speech of children who lost their left hemisphere in childhood due to illness, or the speech of left-handers whose speech center is located in the right hemisphere.
Our brain is a complex two-pronged system, and it does not tolerate any “distortion”. The same speech is formed with the active participation of the right hemisphere. The left only processes it, polishes it and “translates” it into a generally accepted language. It is much more difficult for the left hemisphere to cope with such work. Dialogue between the hemispheres always occurs, even when it seems that the two personalities “sitting” in a person refuse to understand each other.”
American anthropologist K. Castaneda called this phenomenon “internal dialogue”, in which left-sided logical intelligence prevails. In general, the very essence of the “dialogue” between the two halves of the brain lies in their separation. Such a half-perception of reality, when we perceive the world through either the left or the right side of the brain, is incomplete and distorted. The future of human evolution undoubtedly lies in the harmonious connection of both working halves of the brain into a single, harmonious mechanism.
Mikhail Kuznetsov
Moscow region
http://michael101063.livejournal.com/ [email protected]
