Stages of the mind.

Facebook archive. First published on 15.12.2015.

This is an instruction for myself; I posted it so as not to lose it. It pursues no ideas or goals. Its main function is the quick tuning of the mind to meditative states from any state of mind. If it is useful to someone, I will be glad; if it is not useful. then You do not need it. Stages of the mind.

This is an instruction for myself; I posted it so as not to lose it. It pursues no ideas or goals. Its main function is the quick tuning of the mind to meditative states from any state of mind. If it is useful to someone, I will be glad; if it is not useful. then You do not need it.

The world owes me, but I understand with my mind that this is not so and that this must be proved. True, the inner feeling says the opposite. I feel misunderstood, I ask myself why the world is unfair to me? People are foolish and imperfect, the desire to insult a person is strong. Insult is part of me. The weather, clothing, food in the stomach, pains in the body hinder me. The stupid little jokes of colleagues, and all the more the illiteracy of the bosses. People on public transport or other cars on the road hinder me.

I very much want to harm anyone who says something wrong, who stands next to me in the wrong way. Someone who emits a terrible smell or looks ugly. Someone who does everything incorrectly, because surely there are instructions for doing everything correctly, so why does no one read these instructions? Because of inner aggression, I want to engage in active kinds of activity, to break something, grind something up, dig the earth, throw stones. I am a destroyer, I want to destroy, give me something to destroy. My domination must be absolute.

Only weaklings sit and do nothing for their position. Life is a game of king of the hill: either you are at the top, or you are on the dump and everyone tramples and humiliates you. There are a large number of steps for identifying my status. First of all, I need an absolute appearance; with my entire appearance I must speak of my status. People like me create status things, possession of which sets me apart from the crowd. The more expensive the thing, the Higher its status.

And I love expensive things, but I realize that I love not the thing itself, but the status it grants me. Any thing becomes boring and unimportant. Status is the only concept that has no end. And the more people surround me, the more people subscribe to my status. They want to be me, and I will do everything possible not to slide even one step lower.

Even not on my deathbed I wish my funeral to be the most luxurious, the most pompous, the most expensive funeral that my status deserves. Muladhara (red color)

Human nature is not constant. In the pursuit of status, I periodically found myself in situations that brought boredom upon me. In high society all great people possessed outstanding minds. They could quote the classics and converse about the universe. I very much like the aphorisms and sayings of Friedrich Nietzsche, namely: " Death is close enough that one need not fear life." " Resourceful people, as a rule, are ordinary and uncomplicated people."

Or here:

About four hours pass. Evening approaches. The old man's hands are cut, he throws the line over his back and puts the sack under it. Now Santiago can lean against the side of the boat and rest a little. A great thing, Ernest Hemingway's The Old Man and the Sea. How laconic and simple everything is, and yet genius!

Here is another from my favorite:

Svadhisthana (orange)

Manipura (yellow)

Anahata (green)

But the desire alone to be part of universal harmony is not enough. Thoughts will always try to return self-consciousness to the level of self-identification. For which reality is necessary. The cause of mental chaos is simple, but it is difficult to observe. It seems that thought is natural and unique in its nature. But everyone somehow forgets that humanity has learned to transmit thoughts by means of language and grammar, by means of gesture or movement of the entire body, by means of images in art or music.

A person merely interprets the universal images that surround him. Only our interpretation is natural and personal; the image itself is just as much a product of the universe as any other object. Our consciousness dwells in an ocean of images that we are either able to interpret or not. To remain in harmony as long as possible, it is worth stopping the process of interpretation.

That inner dialogue that whispers the names of objects you are looking at, or visualizes the relationships between objects to make it easier to understand their connections. The inner interpretation of external images, called inner dialogue, is merely a mechanism to facilitate understanding. Understanding itself can perfectly well exist without it. One need only become an observer. Observation is the same kind of process as interpretation.

Following the breath or observing silence is the direct realization of observation. At the same time, self-consciousness and individuality do not disappear; they are built into the general scheme of interaction between consciousness and the universe, no more than that. It is not worth seeking an overcomplicated meaning of the words and concepts that arise. Use the flow of time to move consciousness, and track your transformations. Vishuddha (light blue)

Any transformation of yours is based on tanmatras. The concept of tanmatra goes beyond the limits of physical perception of reality. In this case, inner tanmatras are the subtlest processes that our consciousness is able to observe. What happens to our consciousness in the process of transformation is subject to the process of accumulating inner interpretations, those inner dialogues that we have conducted with ourselves throughout our entire life from our birth.

And since the process of accumulating inner dialogues is in no way connected with the physical body, our very birth cannot be considered a boundary that our consciousness is incapable of overcoming. The accumulated inner dialogues of all our past existences have a certain density and weight. At the first stage of observation, individual tanmatras are not recognized and look like a general noise of inner dialogues, capable of causing mixed feelings and sensations.

But a long stay in the observation of inner transformations soon makes it possible to separate some interpretations from others. We do not think about the fact that our inner dialogue has been continuous since our birth. Neither sleep nor wakefulness interrupts it. Only loss of consciousness can be a boundary, but since after it the mind immediately restores inner interpretations, this boundary also cannot be detected.

Death, although it is a process capable of interrupting inner interpretations, most often simply shifts the attention of our consciousness from the physical world to its subtle copy. And even in the process of dying, our consciousness does not understand which reality it is in, because it is occupied with interpretations of images. This process is similar to sleep, in which we likewise do not give ourselves an account of which reality our consciousness inhabits.

The ability to separate the interpretations of one reality from another gives a general understanding of the structure of the layers of existence. only after understanding this structure can attention be transferred from the inner world to the outer world. Only after it is the boundary between inner and outer erased. The very observation of many personalities that alternate between the realities of physical existence and existence in a subtle copy of reality, and after this the recognition of the realities of sleep and wakefulness, erase the concept of personality.

You perceive yourself as something different from a human being, possessing no individuality and incapable of self-consciousness. Ajna (blue)

The very concept of selfhood is erased, the individual "I" is transformed into a process of perception that is indifferent to what it perceives. At the same time, the feeling of existence does not go anywhere; you still exist, but you exist no longer as an element of the universe, you exist as the entire universe. You realize that Your being in this state makes possible the functioning of everything that exists. As long as You exist, the world exists; if You cease Your existence, the entire universe will cease its existence.

You are the one who interprets and visualizes objects instead of all beings in the universe. You are the one who is born instead of every being, and the one who dies instead of every being in the universe. You rejoice for every being and grieve for every being in this universe. We look, hear, sense smells and touches for all and each. You think and meditate for all and each.

But once You concentrate Your attention on some one being, you stop filling the whole world with yourself; You begin to fill the being, object or force on which You have concentrated. The stronger the connection with physical reality, the harder it is to remember your existence without individuality. And then, at the moment of concentration, you become the being on which Your attention has stopped. And the life of this being becomes Your life.

You merge with the individuality of the one on whom You have stopped Your attention. And now, in order to lose Your individuality again, You should walk the whole path again. Sahasrara (violet)