THE MYSTIC COSMOS Evgueny Faydysh

Contents Annotation Introduction Chapter 1 THE BEGINNING OF THE JOURNEY, CARTOGRAPHY OF UNCONSCIOUS Chapter 2 PRELIMINARY PURIFYING (INTEGRATION), WORLDS OF TRANSFORMATION Chapter 3 SUBTLE REALITY, WORLDS OF WANDERING Chapter 4 THE TOOLS OF THE STRIDER BETWEEN THE WORLDS (OF THE SHAMAN AND MAGICIAN) Chapter 5 TECHNOLOGY OF CROSSING, PRACTICAL TECHNICS OF PREPARATION AND ALTERED STATE TRAVEL Chapter 6 CARTOGRAPHY OF SUBTLE REALITY Chapter 7 DANGERS OF SUBTLE REALITY. MAGIC TRADITION AND RELIGION

Any one of these various cosmologies is completely valid for the beings whose karmic projections cause them to experience their universe in that way. There is a certain relativity in the way one experiences the world. This means that all the possible experiences of every being are based upon karmic inclinations and degrees of individual development. Thus, on a relative level any cosmology is valid. On an ultimate level, no cosmology is absolutely true Kalu Rinpoche

Conclusion Appendix I THE NATURE AND FEATURES OF VITAL ENERGY, THE MAIN STRUCTURES OF SUBTLE BODY Appendix II THE ROLE OF THE ANCIENT PLACES OF POWER AND MEGALITHIC CONSTRUCTIONS IN GLOBAL EVOLUTION OF HUMAN KIND Appendix III FENG SHUI OF THE PLACE OF THE ALTERED STATE TRAVEL (TRANSPERSONAL FENG SHUI) Appendix IV THE CONCEPT OF VIRTUAL TIME AND THE FRACTAL ORACLE Appendix V PRACTICAL METHODS AND GADGETS FOR THE WORK IN ASC Bibliography

Evgueny Faydysh. 1999. Masha Kopetskaya-Lynchevskaya, translation. 2000. International Noosphere Institute. Alexey Ivanov, editing. Dmitry Ryazanov, webdesign. 2005.

Annotation

The aim of this book is to unveil the amazing multi-dimensional reality we all live in, to show how it interacts with the usual world, influences our personal destinies and the development of the human history. It describes the hierarchy of the subtle worlds, connected with our planet, speaks of their dwellers and cartography. The book also presents modern and ancient concepts of the nature of vital energy, altered states of consciousness (ASC). The reader will find here some methods of preparation, entering and work in ASC, suitable for a modern person and examination of matters of protection against psycho-manipulation and obsession. Variable ancient and modern psycho-energetic mechanisms, including computer systems for scanning of informational fields, and the know how of making them are described too. The content of the book is a fruit of many years of studying esoteric traditions of the ancient times and their analysis from the point of view of modern natural science. All this is oriented towards awakening of the huge resources of our psychics, activation of human creative abilities, development of super-abilities, everything that is connected with the further evolution of our civilization and overcoming the crisis.

Introduction

Since ancient times, people have known about the existence of the invisible subtle-material world and this interest is coming forward more and more today in exploring the reality of teachers coming forth from the invisible realms. Pervaded within religious teachings, ancient magic customs, existing "shamanism", and in nearly any kind of popular healing, the realm of subtle reality is being spoken of across the world. This existence of numeral invisible realities or beings dwelling in the mountains, woods, and rivers, sometimes is inaccessible to direct perception for some, and for others readily available. However, for the last several centuries, certain civilizations have preferred to cast aside this part of reality. In doing so, with unrealized desires, psychological traumas and other destructive complexes, a kind of laystoll dumping ground dimension has formed through the accumulation of huge charges of negative energy. It is possible for sudden fits of aggression or deep depression to result from this type of accumulation of energy making millions of people unhappy and affecting vital energy. Through this type of blockage, limitation has occurred of the ability to even imagine the great resources and opportunties hidden in their psychies that exist. Very apparent is that in this world there exists a very complicated external physical reality and the interest of the modern society towards the internal psychic human world will lead to the beginning of revealing keys to such eternal problems as happiness, harmony, love, creativity, religion and God. Now we can begin to understand that a fairy-tale, legend, or myth is the rumination of experiences of contacts with other levels of reality. Although not seen or not heard as in a radio wave that we cannot see, the affects and the energKalachakra, Tibetan Book of the Dead, Western European celts, Syberian shamanism and (Chapter 6) of Rose of the World by Daniil Andreev. Nevertheless, the subtle world brings not only danger and trouble. It is a source of the strongest and the deepest emotional experiences that inspire painters and poets. It contains the source of creativity and new knowledge. Great scientists as Albert Einstein, Max Bor, Carl Yung and others have spoken of their contacts with that part of reality as of a source of inspiration. And, certainly, the contact with other higher levels of reality presents an essence of any religion and the source of mystic experience. The aim of this book is to unveil, at least up to the certain extant, the incredible multidimensional reality where we all live and to show how it interacts with the usual world and influences our individual destinies and the history of human kind. The most important thing is to teach the simplest rules of dealing with it, taking into account and correcting the ways it influences our daily life and destiny.

This makes necessary to learn about some special features of multidimensional subtle reality, its space and time, its dwellers, its mechanisms of pervading our usual world, to study cartography of the nearest spaces (Chapters 1, 3). The presented principles are illustrated by large amount of maps composed on the basis of esoteric experiences of such traditions as Indian tantra, Indian and Tibetan Buddhism, Kalachakra, Tibetan book of Dead, Western European Celts, Siberian shamanism and Rose of the World by Daniil Andreev (Chapter 6). The author describes in Chapters 1 and 2, which great attention is paid to the internal experience of contacts with subtle-material worlds, to the work in different states of mind (DSM), to the danger and difficulties of such submersions. In Chapter 4, 5, and the appendix to Chapter 5, the author describes personally tested psychological and psychoenergetical hints and helpful things necessary for such submersions and gives the information concerning their preparing. All this is generalization of the knowledge obtained in the monasteries of India, Nepal, Thailand, and during expeditions to unknown places of our planet. The attitude developed in the book is based on the synthesis of the newest ideas of the modern science in combination with ancient esoteric traditions and modern spritual experience. Here, in Chapters 3 and 4, one can find much information about further development of ancient esoteric psychotechnics and gadgets based on modern scientific and technical projects. Within the context of this book, new types of generators, resonators and modulator of vital energy and focusing mechanisms will be discussed. The modern development of Feng Shui tradition that allows to take into account the influence of different technical mechanisms (Appendices 1, 3, 5), present in our homes or near them and can be used for preparing the place for submersion. Appendix 4 contains the author's original project, the computer system, which enables scanning invisible informational fields and to get information from past and future. The data on its testing is from the megalithic stone circles in Scotland, which is 6-7 thousand years old. Ancient places in the high mountains on the boundary of Nepal and Tibet are included in Appendices 2 and 4. The book stresses the problem of connection between religion and mysticism and one of the global questions the nature of good and evil. It underlines the necessity of harmonic composing of work in different states of mind with religious practice and gives the needed criteria which enable self control and prevent the overtaken of the dark bestial element and spiritual degradation. It also describes the easiest hints, methods, and mechanisms that help to avoid possible negative influences of the subtle-material level: vampirism, zombiing, and obsession. At this time there is great concern of the danger of getting into various psychomanipulative, pseudo religious sects and in Chapter 7 preventive rules will be offered to avoid entrapment into this type of harmful manipulation.

Chapter 1 THE BEGINNING OF THE JOURNEY, CARTOGRAPHY OF UNCONSCIOUS

Any travel into the challenging states of mind begins with a dip into the depths of one's own mental life, into the unconscious. No matter if it is a usual dream or that of a guided magic journey of a shaman, the dimensional door, the gating mechanism presents itself and this is how we keep in touch with the subtle-material world. The condition of this "door", or gate and ability to open it and keep in the working state, defines success and safety of our submersions into subtle-material worlds. That is why ancient esoteric or magic traditions took into great consideration special preparing rituals as initiations that were supposed to purify and harmonize the depths of human psyche and to teach basic psycho-techniques of controlling one's own unconscious. Such preparation normally demanded many years of intensive, extensive spiritual and psycho-energetic practice. For example, in Tibetan tantric Buddhism, initial stages of such preparation take from three to ten years (1). The Russian epos about Iliya Muromets, is another example of such preparing initiation. Iliya, was confined to his bed for many years before he obtained the great power. Similar histories can be found in the epos of Siberian, American, and other shamans from the different cultures. One can enter DSM without any initial preparation, especially when some hallucinatory substances are used. However, the effects of such a journey from chemical inducement can be really destructive and sometimes irreversible. Imagine what could happen if an untrained person tried to ride a pure bred horse not understanding how to pull the reigns and lead when someone has set them in the saddle and push them off on a trot, or better yet if an untrained pilot were to take over flying a plane when it is already up in the air! For this reason, in the upcoming chapters of this book, there will be a lot of attention paid on the techniques of preparing, integrating and controlling our unconsciousness while describing the cartography of subtle-material reality. In the beginning we will acquaint ourselves with the minimal knowledge concerning our mental life which is necessary for effective use of practical psycho-techniques.

1.1. Cartography of the deep unconscious As we mentioned previously, the deep unconscious is the door or gating mechanism to which we enter into subtle-material reality. Along with our consciousness, it also shapes the informational space of our mental life. If we compare it to a computer this would be the software that creates a multi-level informational environment through which we interact with the machine like those of the operational systems, different program framings, program languages, etc. If we continue this comparison, behavioral mechanisms of a human could be described as the computer's "gland", its electronic configuration (processor, memory, marginal mechanisms, etc.) We will speak of them later. One cannot learn to work with the computer without at least elementary knowledge concerning its

construction (which buttons should be pressed) and software, in the same way one cannot subdue effective methods of work with DSM without knowing anything of these two levels of our mental life. One of the ancient metaphors describes our mind and consciousness as the surface of a lake, then the unconsciousness is the depth hidden under it. However, the depths do not have the bottom and are connected with the ocean of collective unconscious that unifies all separate personalities. In picture 1, the simplified structure of the stratas of our unconscious is represented. The rationalized and realized part of our personality is situated on the very top. It contains the sphere of images, language, conscious memories (to which we can turn by our wish and which we treat as a part of our past) and finally our conception of ourselves, our relations with others, our aims and desires. Naturally, such rationalized and idealized picture of oneself is strongly retouched and is usually very far from our real self. The Self that manifests through our behavior, acts and relates with others. In fact this real Self manifests deeper stratas of unconscious our displaced desired, blocked memories, traumatic experience, everything that contradicts our images about ourselves or is simply unpleasant.

This closest strata of the unconscious normally contains the sphere of our past from the very early childhood up to the moment when the child starts to speak. A great amount of displaced or just forgotten fantasies, unsatisfied desires, resentments will be found there. The traditional Freudist psychoanalysis works with that sphere. There is no clear line between it and our consciousness and separate displaced images can suddenly get out of there and appear in our mind. This can happen while we are awake or asleep or in DSM. Still, the strongest and loaded with emotional energy images are usually directly inaccessible and manifest through veiled associations, unexpected moodiness, etc. The majority of journeys in DSM starts and comes to an end in this sphere due to its relative accessibility, although the participant of the submersion can be absolutely sure that she or he has reached different dimensions of our reality and had a contact with Spiritual teachers of human kind, shamanic spirits or extra-terrestrial, supra-terrestrial of which depends on one's preferences. In fact these are only fragments of things that had been once read or seen on TV. Besides the emotional load of the displaced desires may give to those slivers of the past the brightness and illusion of reality. Such illusive submersions are easy to detect by their amusing monotony, dullness and deductiveness of the obtained information. All this surprisingly reminds of the gutter-paper's articles. Another special feature of such submersions is quick exhaustion and poverty of the information streamlet. Usually the first submersions are the strongest and then they become paler and more monotonous. Up to a certain extent, this strata of the unconscious presents an entrapment, a labyrinth, where one can easily lose one's way and get stuck, wandering in displaced memories and fantasies and thinking of them as of the worlds of subtle-material reality. The majority of contactors, participants of New Age seminars (a kind of "How to become a real shaman in only two days") and those who use hallucinatory substances normally get entrapped. This concerns anyone who looks for quick and easy way into subtle-material reality. It is much more difficult to get into the next deeper strata of unconscious. The boundary (the veil) that separates it is much stronger for we enter wandering in memories and fantasies of the first strata of unconscious and this may take us away from it. The term 'veil' provided by American mystic and fantast, R. Zelazny, seems to be very suitable, so we will use it further to define the boundaries between separate stratas of unconscious. This strata of unconscious includes the world of a child who is unincarnate or is in the mother's womb, especially in the early stages of development. That is a sense of unclear pictures, energies, love that fills the space. "Bardo" experiences, those experiences referred to from the Tibetan Book of the Dead in the passage through worlds of after death reincarnation, and so called karmic experiences are also connected with this strata, although they are situated closer to its boundary, to the first veil. The experiences of this strata of subconsciousness are as a rule very pleasant (sparkling energy, love filling the world, etc.) As they go together with the lack of logic, thinking it is very easy to forget about the aim of submersion and the directing of the further movement and to get stuck in there. Certainly, nothing bad will happen, one simply falls asleep and then awakens in the normal state but the aim of the submersion will not be reached. That is

why the overcoming of the lower boundary of this strata, of the second veil is also not a simple task. The next strata has a clear beyond-personal nature. It lacks categories and orientation points we are used to having. It is the closest to the images of initial chaos or Indo-Tibetan images of initial emptiness (Shunia.) A person who has reached this level starts to lose orientation and realizes who he or she is and why he or she has come here. For that reason, the probability to fall asleep and to be thrown back to the other previous levels is even higher here. The third and the last veil is situated at the bottom of this strata, it hides the entrance to the collective unconscious. It is not difficult to notice that the described hierarchy of the stratas repeats in miniature, the order and pattern of our universe. It is not surprising, for the ancient principle of likeness works also on the level of our mental life: the small is in the big and the big is in the small. To put it in a more modern way, self alike fractal organization of micro- and macro cosmos. The level includes only the most general principles of organization of unconsciousness. Each of the described levels in its turn has a hierarchy of smaller stratas, etc. Besides any strata presents an endless informational space where one can easily get lost. The veil should not be imagined as a kind of a wall in which you try to find and open the door. It is rather a different space dimension that is present everywhere but is available only to the one who knows about it. Imagine that you wander endlessly in the labyrinth, trying to find the exit while it is right over your head in the third dimension of the space. The only thing you need to get out is to raise your head. Hence the successful coming through the stratas of the unconscious demands good knowledge of their cartography and regular clearing of its depths in order to remove the accumulated informational rubbish. Later on we will learn how to do it.

1.2. The structure of the human behavioral mechanisms Up to this moment we have described the informational architecture of our psyche, now we will concentrate on the mechanisms that realize our behavior, control our emotions and desires, percept and analyse information from the environment. Everything that is responsible for our interaction with material and subtle worlds. The knowledge concerning this level of our organism is necessary first of all for teaching practical methods of self-control needed during altered state travelling and for controlling one's state in the process of the journeys into the subtle reality. Besides it makes such journeys safer and allows to avoid destructive psycho-manipulative influences in both material and subtle worlds. The main thing is to learn to control our bestial desires and passions, disastrous stereotypes to which we have been used since the early childhood and that ruine us from the inside. All these aspects of our personality are undesirable and dangerous also in our daily life but they are even more destructive and dangereous in the journeys in subtle worlds, especially in their outlandish areas.

Now let us look at the structure of human behavioral mechanisms. Symplifying, one can separate three basic levels responsible for our behavior (picture 2). These are behavioral mechanisms placed in our nervous system. They create a complicated hierarchic system with conscious and unconscious desires and emotional centres on its top. These desires motivate our behavior. On the bottom the simplest motorial reactions, bahavioral stereotypes, perceptional mechanisms are situated.

The second level controles and maintaines the order of behavioral mechanisms and prevents appearing of the chaos. The great importance of this function is connected with the fact that our behavioral mechanisms present dissipative, unbalanced system that, left on its own, quickly moves towards growing chaos and is practically unable to function (2). This is the basic difference between human psyche and modern computers which, beingbalanced systems, do not need such mechanisms of regulation. Ancient traditions usually connected this second anty-chaotic behavioral level with socalled subtle body (acupuncture channels and chacras) and maintaining of the high level of vital energy. Vital energy seems to be the oldest analogy of the modern conception of negentropy (3). This way that level in particular defines the source of vital sorces,

behavioral tonus, the strength of desires and motivation. If ti does not work properly a person becomes apathetic, passive, the strength of his or her grows fader and behavior loses its sense and unity. In other words we see typical features of the chronic tiredness syndrom often appearing in the developed industrial countries. And, finally, the third and the highest level containes deep behavioral archytypes normally situated beyond local life experience and defining the sense of the human life, its fullness and unity, they are manifestated in the best way in the religious and mystic experience or on the top of creative activity. The exceptionality of human personality, something that differs a human from machine and makes him or her unique is connected with this level. The better the connection of this level with the first behavioral one, the better the last one is controlled by the former one, the higher is creative and spiritual human potential. If this contact is weak or does not exist at all we get a human biorobot drived by blind bestial instincts, a typical necrophil. The majority of spiritual and really religious practices are oriented towards deepening of this connection, subordination of bestial instincts chaos to higher spiritual goals and sublimation of their energy in upper direction. Many ancient traditions connect this highest third level with human immortal soul, reincarnation and carmic experience. Besides it is often said that subtle body (the second level) is a kind of interface, liason level connecting soul and body (4). Let us look closer at the organization of the first level, responsible for shaping and realization of behavior and percepting the information concerning environment. Here the hardest stereotype functions are concentrated they present a kind of external sheath of human behavior. In this case the computer metaphora so popular in the period of cybernetic models rise can be used. However, it is possible only up to the certain extant because the logic of functioning of human behavioral mechanisms is totally different from the principles on which modern computers are built. First of all our behavioral mechanisms present an open unbalanced and selforganizing system without clear centralization and hierarchy. Modern researches prove that our behavioral mechanisms are based on fractal principles where every level in its turn consists of many smaller hierarchic levels and so on (5). Besides the position in that hierarchy does not have definite character and the level that once has been higher can become lower and the other way round. Motivation The motivation mechanisms and archetypes of internal beehavior are situated on the top of this hierarchy. Motivation mechanisms are responsible for the strength of desire connected with some goals they direct our behavior. Yet, this happens not on the basis of the clear centralization choice but as interferation of few often contradictal desires. As a result different behavioral anomalities can appear unadequate and ambivalent or faulty actions are some of them (6, 7). Only a part of motives and desires is conscious the rest is displaced into deep unconsciousness but still remains active and influences our behavior. The

dsecribtion of such subconscious influences can be easily found in the literature on psychoanalysis and transpersonal psychology (8, 9). Motivation energy, in its turn, is strongly depended on emotional centre that regulates delivery of negaenthorpy from the subtle body structures. Emotions Emotional centre observes and controls integral dynamics of dominating motivations and changes in enthropy (the level of chaos) of behavioral system. If we describe the strength of motivation (tyhe strength of desire) as P, the growth of P is usually connected with the lack of satisfaction and its drop with pleasure. The speed of motivation drop is corelated with the strength of pleasure. It reaches its top during so-called orgasmic states when an avalanche drop of motivation, that reached an extremely high value before, takes place. Such states appear not only during strong sexual excitement. They can occur at the moment of great tension experienced by sportsmen, solders or people whose profession is connected with outmost mobilization of inner resources. During destructive psychmanipulative contacts similar orgasmic states can appear. Nevertheless, their reason is in the sucking out of psychic energy conducted by the manipulative leader that results with the general drop of motivation level (as it was already mentioned above psychic energy, negaenthropy and motivation are strongly corelated). Hence, little pleasure is followed by general weakening, sleepiness and passivity. That creates a desire to repeat the contact and get a bit of new pleasure. A kind of narcotic dependance is established. In general the lowering of motivation level can develop according to two sceneries. This happens due to dispersion and dissipation of motivation energy (either from theoutside as in the case of 'sucking out' by manipulative leader or from the inside of the behavioral mechanisms. Anyway that leads to growing chaos and increasing enthropy of behavioral mechanisms which is subjectively experienced as lack of strength and depression. Let us go back to classics: 'any animal becomes sad after it has got its pleasure'. In the other case motivation energy flows towards lower levels of hierarchy activates them and enlarges behavioral activity. This, in its turn, makes connection with the environment stronger and transformates termodinamiccaly open force in dissipative regime. As a result the level of chaos decreases while vital forces and energy grow. Such states occur, for example, in the form of so-called second breath of sportsmen or extatic states of shamans or Sufi dervishes etc. This way one can say that there is passive pleasure, the pleasure of consumption that puts vital tonus down. There is also pleasure connected with activity which goes together with growing order of behavioral mechanisms and higher vital tonus. Inner behavior Inner behavior archytypes are also situated in the upper part of hierarchy they define our reactions on variable changes of our internal condition and make strategies of solving daily

life situations. The special feature of inner behavior is the fact that it defines strategies of shaping of behavioral programmes which are directed towards interaction with environment and at the same time take into account inner state of a person. For example, a person feels unsatisfied and uncomfortable in spite of the external well-being. Here three totally different archetypes of inner behavior can appear. One will escape through loud parties, alcohol and sex. The other will turn to sport and intensive phisical training. The third will pray, meditate and practice spiritually. In other words the same inner situation will lead to absolutely different sceneries of the following behavior and possibly the future destiny as such. Another example is fear provoced by rather concrete circumstanses. One person will mobilize all resources and try to deal actively with the upcoming danger. The other person will panic, try to escape and hide. The concrete behavior realizing the first or the second inner archetype will be defined by typical for this person pattern (archetypes of the outer behavior). For instanse, active danger overcoming can manifest through subtle political game or through aggression and physical attack. The choice will be defined by external circumstances and archetypes of outer behavior corresponding with them. This way inner behavioral archetypes define the deepest basis of our behavior, the unique pattern of personality that has been shaped since the very childhood and remaines for life. For example, S.Grof's researches have proved that the source of panic fear, total helplessness in extreme situation could be found in puerperal trauma got during birthgiving process. The probability is especially high when a baby was delivered by caesarean section (8). This level of our behavior, as well as motivation system, is the most difficult to relearn, although here positive transformation is also possible. However, this demands great efforts and serious spiritual practices. It can be said that the majority of initial practices in ancient esoteric traditions were oriented towards such transformation. These are baptising, monastic vows, many years retreats in the mountains in absolute solitude and work with archetypic signs, mandalas (for example niyama archetypes in Indian Tantric tradition and yoga are directed towards transformation of inner behavior) (1, 4, 10). Outer behavior archetypes are connected with environment and external cicumstances in a much closer way. Their activity is defined, on the one hand, by motivation energy coming from motivation mechanisms and inner hehavioral archetypes and, on the other hand, by the state of environment and external world. A part of such behavioral archetypes is consciously controlled while another one is more or less autonomous. The latter can be traumatic experience, habits, patterns behavioral stereotypes etc. Any behavioral stereotype in its active state turns on many smaller behavioral programmes. This chain goes on up to the elementary motorial reactions which define the position of our

body effectors. All this complicated hierarchy includes plenty of reversible connections and creates the whole variety of our behavior developing in time. It is important to stress that this system also lacks clear centralisation and the final behavior is defined by complicated interferention of motivation energies delivered from upper hierarchy levels. In other words, the behavior with maximum of motivation energy P is chosen on every level. This energy, in its turn, consists of deliveries from the very different sources (5, 11). Destribution functions The matter of redestribution mechanisms of motivation energy deserves a separate examination. Significant experimental data allows to claim that it is redistributed according to principle of resonanse. Hence it comes to all other elements of behavioral hierarchy depending on their closeness to the image of receiver. This reminds of the mechanism of radiosygnal transmission which goes to all radio-receivers tuned on the appropriate wave. The more precise and qualitative the receiver's tuning is, the greater is the obtained energy. Such mechanism enables selforganization being a source of unimagible variety of human behavior and its fantastic adaptivity. In this case redestribution of motivation energy can be given with the help of indistinct sets theory (5, 12). Another way of information transmission used in the vast majority of modern computers sends sygnals only to precisely defined receivers as it takes place in telephone connection. In this case we deal with very hard and strictly determined behavior that reminds of insects' instincts. Perceptive system Mechanisms of sygnal perception of the environment play an important role in human behavior. Adequate perception of reality and effectiveness of our behavior strongly depend on them. The five senses and extremely complicated system of sygnals elaboration and recognition conected with them are the main source of information to us. The obtained information serves choosing and shaping of the realized behavioral archytypes and for ensuring reversible connections of complicated motorial coordinations. The special feature of human perceptive mechanisms is their limited capacity. In other words, a person can simoultaneously percept only insignificant part of coming sygnals. For instanse we can see only in the frames of relatively small visual angle. We cannot se things that are behind us. Besides recognition mechanisms of a human can elaborate only limited amount of information. That is why we percept just some part of sygnals that have reached our senses. At the same time the correctness of our decisions and sometimes life depends on the information percepted and elaborated by our brain. Hence, perceptive mechanisms should be previously 'tuned' to percept the information especially important for our aims and tasks. Such pretuning mechanism really exists (5, 11, 13). It works as a kind of filter selecting only significant information from huge amount of sygnals. This filter is retuned depending on our present motivations and aims. This feature of perceptive mechanisms is widely used

in projective tests, for example in Rorschach's test. Different people see different images in the same blot depending on their pretuning. However, in some cases the mechanism of perceptive pretuning can lead to serious deformation of percepted image of the world and, as a result, to serious behavioral breakdowns. For example in the darkness a dry tree may be seen as a silhouette of a robber. Such deformations provoked by perceptive pretuning can be used in variable manipulation technics. For instanse a person might not notice undesirable or unpleasant information. Or such information can be interpreted in a totally deformed way but accordingly to received manipulative pattern. Plenty of such example can be found in advertising or history of total parties and regimes. Naturally, real understanding of rules of perceptive pretuning mechanisms functioning opens the widest possibilities for manipulating human mind but, on the other hand, it is a necessary condition of effective protection from manipulative influences. Perceptive pretuning mechanisms have extremely complicated multi-level organization. For this reason we will concentrate on a few particularly impotant moments. The model of the world The model of the world as a mirror reflects the surrounding us reality, describes important for us rules of natural environment. We choose and shape our behavior, act in one or another way on the basis of this model. Yet, if that is a mirror it is a distorting one, for all prejuducies, superstisions and common stereotypes of environment percepting are also reflected in it. The majority of ancient images of illusive picture of the world, 'maya' are related to this part of our psyche. This illusion leads to endless chasing of phantom of happiness and is a source of suffering an d uselessly spent lives. In consuming society a person since the very childhood is told that the better he or she is off, the happier he or she is. In such model of the world happiness and consumption become synonyms. A person can be incredibly reach but still unhappy, as a result frustration, dissapointment with life and often narcomany come. It is enough to think of unhappy personal life of majority of 'stars' in American 'hotbed of happiness' in Hollywood. In ancient China the behavior of a person entraped by illusions was often compared to looking for a black cat in the dark room, where there is no any cat. Obviously, the model of the world includes not only our imagination of happiness but many other things to start with phisical imagination of the world and cartography of environment up to concepts concerning life after death, the personality of one's boss, habits of neighbour's dog etc. All this strongly influences our behavior, its direction and concrete realization. That is why the majority of social systems, especially total ones, consciously deform the model of the world in the mind of their citizens, concealing and deforming the picture of reality. All this is beautifully described in the famous book 1984 by Orwell.

It is clear that until a person is entraped by illusions and his or her picture of the world is far from reality there is no point in speaking of any serious spiritual growth. For that reason deep transformation of the world's picture and escaping the entrapment is the most important stage of practically all traditional initiation systems. It can be found in any ancient tradition from the early forms of shamanism to the most sophisticated religions. Imagination of one's own Self and of what we ideally should be is strictly connected with the model of the world. This model of the ideal Self is established in us in the very childhood and is built step by step during the whole following life. It reflects ethic and moral norms of the society, family's religion. Certainly, it is difficult to follow such ideal moral norms, so unconsciousness often deforms delivered information, making our acts look better. Such mechanisms as perceptive pretuning and censorship serve fulfilling this task. Censorship The strong deformation of percepted information may be conected with work of so-called 'censorship'. The existance of that mechanism in human psyche has been already proved by Freud's works (14). It allows to recompensate up to the certain extant the lack of correspondence between the real human behavior, the real life and the ideal imagination of the Self and reality. It is very difficult to change oneself and the world but it is much easier not to notice existing differences between one's ideals and reality. Such retouching of the existing world is made by censorship. Some part of undesirable information stays simply unnoticed, some part is displaced into unconsciousness, some part is reinterpreted, in other words treated in a totally different way. The mechanisms of perceptive pretuning and socalled 'mythologic filter' a reinterpretation mechanism are fully used here. For example, late in the evening you see a person lying on the sidewalk, he might have a heart attack. Your moral principle demand that you would help him. But it is late, cold and dangereous and obliging mythologic filter finds a suitable interpretation he is simply drunk, he is a pityful alcoholic and you go away without losing your face. In its work censorship is definitely based on the image of ideal Self, the system of ethic and moral norms with which the obtained information is matched. This way one more powerful mechanism appears, it deforms our perception of reality and our behavior.

Chapter 2 PRELIMINARY PURIFYING (INTEGRATION), WORLDS OF TRANSFORMATION

We have already mentioned the importance of preliminary purifying and transformation for successful and safe journey to subtle reality. Now we will look at this closer. In ancient tradition both preparation and initiation played a significant role and not anybody could successfully go through all preliminary stages which often took many years. However, the preliminary stages themselves and their sequence were very much alike. The sense of the whole process can be shortly described as symbolic death, destraction of the old Self and the birth in the new more harmonic and purified condition. For example, in early Christian communities during buptising the initiated person was put into water and kept there until he or she stopped moving (that was clinic death). Then the person was brought back to life and given a new name as a new born person liberated from the burden of past whose state had a new quality (was transformed). The sense of purifying is in liberation from complexes, blocks, displaced into unconsciousness negative or forbidden experiences and desires (psychtraumas), from all this unconscious laggage that deforms our behavior and makes it irrational and destructive. The transformational stage included forming of the new more harmonic value system and subordinationof our bestial flesh element to conscious control. The initiated person stopped being a helpless toy of bestial instincts, behavioral stereotypes and uncontrolled habits as majority of us. Both these stages were necessarily realized on psychological and psychoenergetic levels, including serious elaboration of subtle body structures (czacras and acupunture channels), learning to work with them and vital energy and finally qualitative change of the subtle body itself and its working regime. This was the final aim of Indian Kundalini-yoga, Tybetan technics of inner fire (Too-mo) and many other traditions. It is important to remember that without psychoenergetic work purifying and transformation turn into empty imitation, a show that does not lead to any serious internal changes. And finally, both these stages passed once could not be left behind but became a constant element of religious mystic's, sorcerer's, shaman's life.. If they happenned to be forgotten the spiritual and psychoenergetic degradation quickly took place, the obtained abilities were lost or weakened and a person became an unprotected toy of dark forces. It is impossible to clean the teeth or have a shower once and for life and it is also impossible to purify and transform once and for ever. The methods that will be described in this chapter should become a constant element of your life. Especially if you are going to wander in subtle reality.

2.1. Purifying To understand the principles of purifying we will first concentrate on the nature of our mental life pollution, the mechanisms of their establishment and stability with which tehy influence our behavior and condition. A famous psychoanalityc S. Freud was one of the first researchers of the influence of psychotrauma on human mental life. His works have proved that a person, who has experienced strong emotional shock or has found him or herself in the situation of the problem which could not be solved, gets under the influence of 'displacement' mechanism and seems to forget the unpeasant situation or is not aware of it. Yet, such displaced psychotrauma does not dissappear but does into unconsciousness and continues actively influence the behavior of this person.. It can manifest through general drop of tonus, pathologic fears, constant worrying, nightmares. In many cases such displaced psychotraumas, called complexes, can lead to neurosis and more serious psychic disorders, although the person does not know of their existence. The complex may be caused by very different reasons. The common feature is strong emotional experience in the situation which makes its solution impossible. So in the childhood the complex could be formed on the basis of the strong sexual desire with strict injunctions in the backgroung. Often the reason is in the unsolvable situation that endangers one's life. The works of another psychoanalytic O.Ranke have shown the conection between significant psychic disorders and puerperal traumas. Later these ideas were developed by the works of S.Grof and other researchers of unconscious spheres (8, 15). At the moment when the cramps begin a baby feels that all the universe, limited by the womb, is collapsing trying to smash him. The situation seems to have no solution this is the end of his world. Naturally, then the birth and coming into the world will follow but the baby does not know it and feels only the strongest pain, fear and total doom. In the adult life such person, being influenced by this complex, can experience the strongest fear, that seemingly does not have any reason, in the elevator, underground or any other closed space reminding of the limited universe of the womb. It seems to him or her that hte walls can fall down and smash him or her. It appears that roots of many suicides are also connected with puerperal trauma. In the following adult life the complex may become a kind of cristalisation centre that constantly attracts new traumatic situations. Many such cases are described in S. Grof's monographies.He develpos the concept of psychotrauma and complex and creats a conception of 'system of condensed experience' (SCE) a pathologically stable structure appearing in our unconsciousness around preliminary psychotrauma (8). Even when realized SCE still cannot be consciously controlled and continues to influence our mental life in the active way, deforms and blocks our behavior. The destruction and anigilation of

such SCE is a necessary condition of healing one's mental life, activating of its deep resources and work with subtle reality. In order to understand how to get reed of psychotrauma consequences and anigilate SCE we should look at the mechanisms of its establishment and stability. In this respect the language of the new field of physics nonequilibrium thermodynamics and synergetics that study processes of self-organization in complicated nonlinear systems is especially effective (16, 17, 18). Our psyche belongs to the category of such informational systems. We will use the synergetic metaphore and try to examine the process of SCE establishment and mechanisms of its stability. From physics we know that one of the most important condition s of selforganization and forming of stable structure is nonlinearity which appeares when energetic flows become highly intenive. The analogy of such flows in mental life is intensity of emotional experience, the level of psychic energy, activated by a given behavior. In a usual situation motivation energy is spent in the process of active behavior, hence its level does not reach significant values. If a conflict or frustration takes place then the situation reminds of a dike blocking the river, the concentration of motivation energy, strength of emotional tension can increase many times.Here nonlinear effects appear that enable establishment of SCE. The iner conflict of two contradictory desires, for example fear and wish to help a friend in danger can make impossible both running away and help. Great emotional tension can be also caused by frustration being a result of a life endangering situation impossible to escape (kidnapping, terroristic act, natural calamity, etc.) or breaking moral and social norms (betraying the loved person, 'losing one's face', career breakdown, etc.) and many other reasons. Nevertheless, the scenario of SCE establishment would be more or less the same, no matter what the reasons are. To make it clear we need a small degression concerning mechanisms of our behavior. Picture 3 presents the structure of elementary behavioral brick behavioral module. Both, our normal behavior and SCE are made of such bricks. We have already mentioned that behavior is built on the basis of self-organization and selfcompleting from relatively autonomous elements behavioral modules. The selforganization process is guided by motivation (motivation energy) redestributed between such modules.Putting this in the terms of synergetics, motivation energy is a criterion of the order that rules complicated hierarchy system of our behavior (18). The higher motivation energy of behavioral module is the more it dominates over the other ones, the stronger its influence on the realized behavior.

Motivation energy, in its turn, concists of deliveries from other behavioral modules belonging to the higher levels of the hierarchy. An important special feature is redestribution of motivation energy according to the principle of resonance (5, 11, 19). In other words, it is not passed to any concrete behavioral module but to all which are close to the image of the receiver and the greater the similarity is, the more energy it gets. It can be easy understood if compared to radio or television. Radiosygnal, unlike postal sending, reachs all possible (radio-)receivers but it would be accepted only by those tuned on its frequency (or special code in the case of the mobile phone). In addition, the better the tuning is, the higher the level of the sygnal would be. Such tuning for every behavioral model can be described by special entance functions of destribution Hij that define which part of motivation energy from the j module of the higher level will be delivered to the given i behavioral module. Thus its motivation energy Pi' would consist of the sum of all such deliveries. It is also transmissed farther but already with its own receiver's code. It could also be described by destribution functions Hij' but this time they are exit ones and define motivation delivery from i module to j one. Another significant factor influencing motivation delivery is external situation and condition of the

environment. The more suitable for the given module realization it is, the more motivation energy will be delivered to it. In fact behavioral module works as collector-transformator that accumulates motivation energy and passes it on to other receivers fulfilling its tasks and aims. It is important to stress once more that motivation energy is transmissed with the code (an image, archetype) of the receiver to all other behavioral modules. It is accepted according to the resonance degree. Hierarchy of such modules create advisible behavior. At least it should do so unless something goes wrong. This, unfortunately, happens, especially in situations connected with strong emotional tension. If two or more unreconcilable modules rival they can start blocking central parts of each other's destribution functions and interrupting this way the delivery of motivation energy for corresponding behavior. This mechanism can be seen on the picture 4. In that case motivation can be accumulated up to the level from which it will spill over. In other words, it will be go through sideway low spheres of destribution function, for its central part is closed. It reminds of brim-full river dike during the flood. Then some elements unneeded for this behavioral module and only vaguely reminding of it will be activated. As a result some strange hybrid will appear instead of the behavior adequate to person's desires.

So-called 'displaced behavior' that people and animals may demonstrate in the situation of conflict or frustration can be a good example. So when situation is uncertain some people could start biting nails or pencils. Obviously, this does not help to solve the problem but the tension can be partly minimised. Many birds when their aggression is supressed by fear (for example during territorial behavior when the rival is stronger) start to browse the grass (6). The SCE is established in more or less the same way it is also a kind of hybrid of a few conflicting behavioral programs. At the same time the destribution functions are formed they fix the image of the situation which has established SCE. The mechanism, called in ethology 'imprinting', activates here, for instance, a new-born chicken remembers the first moving object it sees and treats it as its mother (this may be somebody's leg, a mechanic toy or even a cat). In the same way the primary situation, behavior that caused SCE are remembered and become its core. They feed it with motivation energy. Naturally, thye 'birth' and bifurcation of SCE establishment needs motivation energy to overcome certain minimal value. Otherwise it would be just a memory without autonomous behavior.

One of the examples of the relatively undurable SCE is an importunate motive, a melody of a song that gets into our mind once and then repeats again and again inspite of our will it is disturbing and irritating but at the same time is absolutely uncontrollable by our desires and lives with its independant life, parasitizing and nourishing with our vital energy. In this case the energy resonates with the certain music rythm maintaining the existence of such informational parasite-whirl. Another example is uncontrolled stammer during strong exitment, here mini-SCE is established on the level of nerves and muscles mechanisms. In our mental life the energy is destributed on the basis of resonanse with situations activating certain kinds of behavior. That is why SCE pursues the constant repetition of the primary conflict situation, provoking both, importunate memories and its recurrence in the future. This is a source of endless memories, nightmares and so on. Other than normal behavior that serves a person and is controlled by his or her desires, SCE starts to live with its own life and tries only to maintain its own existence and getting maximum amount of vital energy from 'the owner'. At the same time it makes 'the owner' suffer and is dangereous for him. Displacement In any case SCE, when established, becomes an outside structure, a parasite, sucking out the vital energy and deforming one's behavior. Certainly, our organism and psyche try to get reed of it. The simplest way is to block the memories of the primary situation resonating with SCE and ensuring the energy for it. That is how displacement appeares. Yet, on the other hand, when SCE is not reflected in our behavior it practically does not lose any energy and can spend years in such drowsy state. Besides it is impossible to exclude any situatuion that, at least up to the certain extant, reminds of the primary one, hence, SCE using the strength of emotional tension can suck out the vital energy in the amount more than enough for its existence. Let us think of the example with the elevator which does not have much in common with the womb but still activates SCE established by the puerperal trauma. The strong emotional experience a person has once had is always a central part of SCE. This strong emotional load distingueshes the complex from the simple memory, a forgottem episod from the past. The following acts and desires concentrate around it, forming multi-level framing that looks as a cabbage. Primary experiences present its inner coats and the following outer ones increase the spectrum of activating situations (dissolving the core, the resonance of entrance destribution function) and in this way strenghten SCE motivation energy. The head of cabbage lives due to constant nourishing with the energy of the sun that gets through outer coats and in the same way SCE gets vital force and prana through constant repetitions of variable variations of the primary experience. That is why one of the special features of the complex, SCE is its impotunate repetition and attracting new but similar situations even if they are harmful and dangereous for this person.

In order to undrestand better what has been just said we will examine the following case described by S.Grof (8). One of his patients Renata has come to him with a serious psychic disorder. She had the hardest form of cancerophobia, a fear to get cancer. In the beginning she had made endoscopic tests many times, suspecting womb cancer, then she had made doctors to repeat again and again a rather complicated bronchscopy procedure. Later being afraid of metastasis she started to cut of the pecies of tonge and gums causing dangerous bleedings. All this was preceeded by quite difficult life as though she had had some bad fortune. Since the young years her relations with men has always had a good start, a romantic affection that, however, has ended up with a try of rape. Even her own husband has tried to do so when she was obsessed with the fear of having sexual organs cancer and rejected to have sexual relations many times. It is clear that she has not actually had any oncologic problem. During the altered state travelling with the help of LSD the history of her illness establishment was reconstructed. In the early childhood she used to live with her mother and step-father who treated her really well. Yet, at the same time their relations contained an element of sexuality. Her step-father has often got excited when she was sitting in his lap. Besides Renata was a beautiful and flirting girl. Once shortly before Christmas they have stayed home alone. Her step-father has knifed the Christmas goose and has got very excited. He has made Renata undress and started to stimulate her sexual organs with his hands and then has forced oral-genitale contact. He said that if the girl would tell her mother he would cut off her lips and tonge. This traumatic experience was displaced and completely forgotten by Renata but in fact the strongest SCE was established and it has influenced all her following life. It is not difficult to see that all later importunate situations in Renata's life were the repetition of the primary traumatic situation elements. This can be said of romantic affection ended up with a try of rape and of importunate need to examine sexual organs, mouth and throat and even of cutting off tonge and gum pieces (let us think of her stepfather's threats). The interesting thing is that her mind has created a myth of developing cancer to justify such unnatural desires, in other words the whole mythology was established to protect SCE and hide the real reasons of her behavior. From the synergetic point of view SCE reminds of a whirl that appears during the quick movement of air or liquid. Such whirl appears and starts to live its own life and at the same time sucks out the energy of the energetic stream that has created it. Whirls like that, solitones, could be observed in the wake of the quickly mowing ship. After they are created they are able to move even faster than the ship itself and take its energy. The nature of the whirls behavior does not depend on the phisic environment in which they exist but is defined by the type of describing them methematic equation. Obviously, SCE or psychotrauma do not exist as objects of phisic space, they are not formed of gas or liquid as natural whirls (tornado, cyclon or antycyclon). Their environ ment is informational space of our psyche formed by electric processes in the brain and

biologic fields related to subtle reality. Nevertheless, from the mathematic point of view they are the same and, hence, have similar features which allows to use synergetic effects obtained in the process of phisic whirls examining for our aims. This way, generalizing all that was mentioned one can distinguish the following features of SCE: 1. SCE is formed as a result of interferention of fragments of several kinds of purpous behavior (the effect of conflict or frustration) and is a certain hybrid, chimeric structure; 2. Its behavior does not have any paticular aim it is behavior for behavior itself. The only real aim is to survive for any price sometumes this can be even the life of the given person. In this respect the situation reminds of the rlations between the human and pathogenic organisms which kill their owner and die themselves trying to survive; 3. Other than normal behavior destribution functions Hij of SCE are smothed and unprecise. That is why even being blocked or displaced it can nourish through 'tails'. Besides the older SCE the more dissolved are its destribution functions and the higher its stability. 4. The basis of SCE stability is a great load of motivation energy. This load constantly grows due to the 'tail' nourishing and provoking wrong actions or directed behavioral breakdowns which repeat the primary situation. The greater the load is the more significant and effective the motivation nourishing through 'tails' (due to perceptive pretuning, see Chapter 1) is. So the positive reversed connection, selfdriving appears. 5. Deep predispositions for SCE establishment and its stable growth are related to person's strong bestial passions, desires, fears (often displaced). Their energy nourishes SCE through 'tails', for its receiver's code is unprecise and is not selective enough. Hence, the best prevention and protection from SCE establishment is elaboration and harmonization of one's own value system, moral principles, aims and desires. Using the synergetic analogy, all this can be compared to ensuring the streamline and good aerodynamics in the case of a plane or a ship that prevents establishment of parasite whirls (SCE) which take the majority of the energy and slow the movement down. 6. Increasing of SCE load can lead to qualitative stepwise change of the situation (bifurcation) when SCE destructs blockades and gets into the mind. Then the psyche is split in two or more conflicting personalities that take the power over the body one by one. Such cases are well known in psychiatry but, fortunately, are relatively seldom (usually tehy are defined as a variety of schisophrenia). 7. Much more often the father development of SCE and increasing autonomy of its psychoenergetic structure can make it stable enough to survive the death of the physic body and follow the human soul through after death bardo. Such SCE becomes a karmic problem and can persecute the person for many lives attracting again and again the same situations and problems.

2.2 Karma Special features of SCE transformed into karmik problem should be examined in a more detailed way. We would like to focuse our attention on two fundamental aspects of karmic problems the sense of life and overcoming negative attachments. The problem of destiny and fatum has always been a touchy one for human and it has possibly found the fullest expression in concepts of karma and tao that became so popular during last years. The closer we get to the end of the XX-th century the sharper the value crisis in the modern society becomes. The disonance between external well-being of Western civilization and the growing spiritual emptiness and senseless existence increases. We start to understand that material well-being and consumption opportunities do not mean happiness. A modern man gets entrapped by unsolvalable emotional problems, has longer unlucky periods and suffers from the lack of love and spiritual closeness more and more often. All this makes us turn towards ancient philosophic and religious traditions and look for the answers concerning meaningful matters in the sources of our existence. A modern man often sees the reson of his failures in external situations and un profitable circumstances. The concept of carma allows to change the subject of attention, turn it inside and understand that something inside us disturbs to fulfil our tasks and do what we really want. Such position is much more effective it makes a person not an unhappy victim of circumstances but an active creator of one's own destiny. It is important to understand that the work with karmic problems does not necessarily demands admitting of past lives reality. For example modern psychtherapeutic methods interpret karmic memories as projections of our problems displaced into subconsciousness. In other words the concept of karma works as a kind of screen through which we keep in touch with our unconsciousness. Eastern tradition strongly connects the concept of karma with concept of reincarnations and sequence of incarnations from one life into another. The analysis of one's memories of past lives and one's acts there often helps to find the source of our present problems. However, even in India and Tibet such memories are treated rather as a metaphore, a tale through which our subconsciousness tries to show us the reason of our failures. Both Hinduism and Buddhism claim that our karmic past is thoroughly hidden to prevent the old attachments and emotions from slowing down our development and driving our attention away form our present life problems. Imagine what a hell our life would be if all we had once experience would suddenly enter our mind. There are many examples of the situations when real karmic memories were suddenly brought to life in the mind of a child or grown up person (1). Nevertheless, the result as a rule was the strongest emotional trauma, for it was impossible to go back and revive the things that have already passed away.

That is why artificial revival of the past lives memories, digging in their details is not used in ancient traditions. Even enlightened beings, Tibetan Lamas, acknowledged as reincarnations (tulku) do not try to remember their previous lives without real necessity. From this point of view many modern methods of work with karmic problems are below any critics. When people are put into altered states and made experience previous lives and then go through their details looking for primary reasons of their failures, not only the old problems are not elaborated but the new ones appear. As a rule people unsatisfied with their present life see themselves as somebody great and powerful (from Alexander the Great to one of the saint Apostoles) and treat this as reality trying to hide from the problems of the present in their 'great' past. As a result specific karmic narcomany appears. There is no need to say that such practice does not have much in common with elaborating karmic problems in ancient traditions. What is the main thing in karmic images to us, what can help to make our present problems clear? If we turn once again towards ancient traditions we will see that negative karmic experience is first of all connected with negative attachments and constant chasing pleasures. Besides inventive human subconsciousness often presents the worst passions as superficially high motives and aims. For instance violence tendency and slavering another person can be hidden behind the slogans of bringing order and discipline (9). One's own cowadrdice is seen as saving the own life for common good. And I think it is even needless to mention all those inventive ways of masking lust, enjoying alcohol or drugs. From this point of view the work with the karmic problems allows to understand the real motives of our actions better and to overcome negative subconscious desires which put us in trouble time after time and do not let us to reach happiness, well-being and harmony. Another very important aspect of karmic work is connected with sense of life, this thoroughly individual predistination everyone is supposed to fullfil. Many of us may think that this category is tooabstract and far from the real life. Yet, it is not so, modern psychologic researches prove that a usual person dissapointed by life values can find him or herself in a serious psychologic crisis (20). The wave of violence, suicide has attacked the modern Western society and is a undirect support of this thesis. the awareness of the sense of one's own existence leads a person beyond the boundaries of simple surviving and chasing escaping pleasures, unbearable heaviness of duties and social stereotypes. The realization of global aims unifying many past and future lives gives an enormous spiritual strength, allows to overcome difficulties of the daily life, troubles and emotional chaos. People who have gone through such transformation were able to survive and did not break down even in the most terrible conditions of fashist and stalinist concentration camps. They have not only survived but have also created real masterpieces of scientific and artistic work. The famous Austrian psychologist Victor Frankle who has created his logopedic therapy method in nazist concentration camps is only one of them (20).

Another wonderful example is the life of Russian mystic philosopher and poet Daniil Andreev. His greatest book The Rose of the World was written in terrifying stalinist camps. Plenty of such examples can be found. The famous German philosopher, mystic and painter Lama Anagarika Govinda (Ernst Lothar Hoffman) in his book the way of the white clouds describes his own karmic experience that allowed him to realize the global sense and aim of his existance (1).The most important thing was to feel the unity of reincarnation cycles, to look at himself from the wider perspective which is something more than the short period of time between birth and death. He writes: "No work of importance, that one's heart is bent upon with single-minded devotion, will remain unfinished. This is what Tibet has taught me, where the saints and Siddhas of old kept on returning through ever new incarnations, in ever new forms until the present day thus confirming what first came to me as a faint remembrance or message from the past and grew in the pursuance of a distant aim into an inner certainty. It is not my ideal to be reborn for ever in this world, but neither do I believe that we can abandon it before we have fulfilled our task in it a task which we may have taken upon ourselves in some remote past, and from which we cannot run away like cowards" Indian tradition often uses the metaphore of the wind of karma that carries human soul from one life into another. It is important to feel the direction in which this wind blows and not to get into one of existance whirls, not to destroy the chain of our lives inheritance. In this respect the concepts of Taoism seem to be very close. The manifestation of Tao in our lives also establish special force lines Dragon's lines. It is important to know their path and correlate our acts and aims with them. This, certainly, does not mean the loss of free will and becoming a toy of circumstances. Streams of karma and Dragon's lines create a complicated pattern involved in the structure of our space and time. Moving along them reminds of car driving. If you use a net of roads you can get where ever you wish. Yet, if you leave the road and choose wilderness you will move slowly and probably get stucked. In precisely the same way you can overcome serious obstacles and fulfil the task with minimal loss feeling the movement of Tao and karma, following Dragon's lines and swithing from one on to another. The concept of karma is strongly related to the concept of synchronism, according to which our previous life (casual facture of destiny) influences only probability of some destiny turns in the future, 'attracting' certain situations (21). Here the law of similarity starts to work: 'the similar attracts the similar'. In other words, the way gravitation forces attract two masses to each other, similar situations start to get attracted by similar situations. They can also occur at the same time but in distant places (synchronism). In other case they are repeated in a cycle way in the sequence of certain periods of time (attraction from the past into the future). The last one is conected with karmic predistination. The action of the past attracts the situation from the future.

Besides the strength of such 'attraction' is defined by emotional load of action from the past (affection). If the load has dissapeared (the affection has 'discharged') it does not manifest in any way in the future. In India such affections are divided into four groups according to degree of their manifestation: drowsing, weackened, interrupted and fully developed (22). The latter ones define the external visible facture of the destiny. Such imagination is absolutely different from very popular in our country describtions of karma that present it as unreversible punishment for the wrong-doing in the past. These images of karma do not have anything in common with deep images of India and Tibet but are a result of European machanisism pretending to be Eastern. Depending on the actions character and situations attracted to them from the future Indian tradition distinguishes four kinds of karma: black, black-white, white and neither black nor white (22). Black karma is established as a result of immoral deprived life. It can be divided into external conditioned by negative actions towards other people: insults, slander, selfish intrigues, humiliation, theft and so on. Internal (mental) black karma is defined by negative states of one's own soul: envy, lack of faith, stubborn ignorance, cynism etc. White karma is formed by bliss of mind which is appriciated much higher than any actions in the external world. White-black karma is traditionally connected with person's external behavior, making good or evil towards other people (the difference with black karma is that evil is unintended here and does not make too much harm). Niether black nor white karma is a separate thing it is connected with actions of hermits and monks in their last material incarnation. This stage lacks emotional attachment to one's plans and actions, hence, there is no any energetic charge here that would make karmic elaborations more stable. This becomes possible, for a yogin denies even the fruit of his blissful actions, his mind and senses are fully unattached to sensitive objects. However, the fruit of karma, even when formed, can stay unmanifested for a long time (sometimes for several lives) it develops when the corresponding conditions occur. Nevertheless, in its hidden state it actively 'attracts' situations that create such conditions. This way the law of similarity fully works. Only discharge, anigilation of emotional affection laying inside of the karmic fruit is able to break this chain. Such 'discharge' is a basis of majority of psychotechnics elaborating karmic problems.

2.3. Methods of prevention and purifying SCE, special features of karmic whirl Speaking of practic methods ensuring purity and harmony of our unconsciousness, we should first of all pay our attention to prevention SCE establishment. If your mental life lacks harmony and unity and the subtle body structure is disbalanced purifying psyche from SCE may remind of cutting dragon's head off when instead of one thre new heads grow.

This, certainly, does not mean that you do not have to fight SCE parasitizing you. Such purifying has to be a regular hygenic procedure as cleaning teeth or having shower. However, the global problem solution is in deep internal transformation, concerning our mental life and psychoenergetics this task demands many years of intensive inner work. The harmonized mental life can be compared to a ship with good thermodynamics and streamline if it moves fast the whirls may still occur but they dissapear quickly and without leaving traces. The real deep transformation includes forming of deeper and more harmonic vision of the world, changes in value system, control over bestial instincts and challenge, opening of subtle body structures (chakras and acupuncture chanels. Later we will speak of the few attitudes towards this, now we concentrate on the methods of purifying and harmonizing of our subconsciousness and of integrative methods among other things. The first stage of such purifying is integrative technics oriented towards destruction, anigilation of psychotraumatic experience and this way to remove the impenetrable wall between consciousness and subconsciousness. In the beginning we will shortly examine the best known modern Western methods, their advantages and disadvantages. As a rule such psychotechnics are based on special breathing excersises and are in fact simplified and adapted to a modern person Indian and Chineese methods of psychotransformation. Variable modern integrative technics differ from each other mainly by breathing methods and music background, the character of interaction between a 'holonaut' put into altered state of consciousness and his helper, concentration on elaboration of muscle or deep psychologic experience. So one of the first such technics 'rebirthing' as a rule uses the silent altered state travell without music and pays attention to muscle sensations. During the seance holonaut and his assistant can talk. The way of breathing is restricted: it is an intensive active inhale and a very relaxed outhale without any break (conected breathing); in the process of rebirthing the rythm and depth of breathing changes several times (from the quickest and the deepest to nearly unnoticable). One of the most complete integrative technics is holotropic breathing or pneumokatharsis created by S.Grof, it pays special attention to the change of holonaut's psychologic attitudes and increasing his imaginations of the nature of reality (8, 15). This breathing technic is not restricted only its intensity and depth are given. The contact between the holonaut and hs assistant is realized only through previously defined language of touches, the verbal contact is absolutely prohibited, for the activation of brain spheres responsible for speech automatically throws the holonaut out of deep subconsciousness. Music plays a significant role in this method. The specially composed music programs are used they include modern and classic symphony music and also traditional music of India, China and other ancient civilizations. Besides the high quality stereophonic technic is used and the sound is very loud so the holonaut seems to swim in its waves sensing it wth the whole body. All this allows to reach deeper coats of subconsciousness in pneumakatharsis and elaborate its archetypic symbols.

Some psychotechnics, in order to elaborate birth trauma and death deeper, use so called 'wet rebirth' when the holonaut spends the integrative seance under the water breathing through the straw for underwater swimming. If the water temperature is a little bit (less than a grade) higher than the body temperature such dip gives integration of birth experience. If the temperature is slightly lower than the human body temperature (cold rebirth) the result is integration of death trauma. As a rule the group taking part in integrative altered state travelling consists of 20-30 persons who make couples. One person goes in the altered state (holonaut), another assists him (sitter). They change their roles during the next seance. Minimal integrative course includes 4-6 seances which in the average last 1,5-2 hours. After such primary course a person can make altered state travels on his or her own at home. No doubt, the wide spreading of integrative technics in the West means a new stage in the development of human society, its humanization, awakening of huge resources of unconscious. Still, as it has already been mentioned, modern integrative technics remain far from perfection. One of the most serious disadvantage is their exaggerated psychophisologism and practical ignoring of phisic reality of psychoenergetic phenomena, subtle worlds and beings. This, naturally, makes full integration and development of deep resources of unconscious impossible. We have elaborated a method of psychoenergetic resonanse (psy-katharsis) it belongs to the new generation of integrative technics (19). It is also adapted to needs of a modern person but is based on a fuller use of psychoinformative and mystic ancient psychotechnics, especially Indian and Tibetan tantrum, yoga, Taoism, Zen-Buddhism. At the same time it uses new concepts of natural sciences and modern technic tools. The method of psychoenergetic resonance is based on the following main suppositions concerning the nature of human psyche: 1. Openness of mind, in other words possibility of direct communication with environment beyond five senses; 2. Hipothesis of nature of psychotraumatic experience (SCE) whose main positions include: a) possibility of turning psychtraumatic experience (SCE) in autonomous being, independant on our mind and having its own aims; b) purpose SCE attitude to survive at any cost that makes it parasite; c) possibility of leaving by SCE psychoenergetic space into material one and becoming a subtle being; 3. Whirl nature of subtle beings, possibility to interpret many psychoenergetic problems in the terms of contact with subtle beings. Now we will examine practical realization of the given method. The first preparational stage includes organization of appropriate psychoenergetic environment in the practice place. Thid needs purifying the place from negative psychic energies, prevention eventual intrusions of parasitizing beings and organization of the energetic channel connecting us with higher levels of subtle reality (see Appendices 3, 5). It should be stressed that all these

stages are necessary not only for integrative practice but also for any other forms of work in altered states of mind: meditation, religious practice, psychoenergetic excercises (chi-gun, yoga etc.). Special features of integrative altered state travel according to the method of psychoenergetic resonance are first of all connected with active work of organizer and participants with psychoenergetic structures (matrix, beings). This work is oriented towards activation stable psychoenergetic structures and their following destruction and removement. If in traditional integrative methods such destruction was made due to active feeling of psychotraumatic experience, here we use both: ancient shamanic, magic and mystic technics and modern tools. These are first of all variable psychotronic instruments which allow to maintain appropriate psychoenergetic environment, remove, desintegrate strange psychoenergetic structures. The thing is simple repetition of traumatic experience, coming back to it can make SCE stronger through a kind of energetic 'orgasm' accompanied by cries, convulsions, etc. And this way instead of elaborating traumatic experience its new accumulation takes place and holonaut becomes a holothrop narcoman, enjoying altered states travels. The work with SCE energies, use of archetypic signs and symbols and other ancient and modern methods could be up to the certain extant a prevention such undesirable development of the events. The process of integration pays a great attention to the work with subtle reality, so the organizer should know psychoenergetics well (to be able to feel and 'see' subtle structures). To make this abilities stronger additional technic tools are used, to start with biolocation and to end up with laser scanning systems, computer virtual reality. Arsenal of the participant of integrative altered state travel mainly includes traditional archetypic signs, mandalas from ancient esoteric traditions, mudra keys and mantras. Certainly, it also contains some psychologic attitudes, knowledge of close subtle worlds cartography, special features of subtle beings behavior, skills of work with subtle body (chakras and acupuncture channels) and energies. Here a hugh role could be played by knowledge of chi-kung, cartography and habits of subtle worlds beings. All those matters due to their particular significance wil be examined below in a detailed way. So, for ezample, the use of sign and mantra IM from Kuntayoga, that is mentally projected into the image of traumatic situation, quickly lowers its destructive energy and finally desintegrates SCE (19). In the very beginning of the travel the deep and smooth entrance into ASC can be achieved due to Jnana mudra (the tips of the thumb and middle finger are put together) and projection of IM sign on one's own body (see picture 20). Obviously, this is only a small part of the applied hints. As our practice has shown intensive quick breathing (hyperventilation) gives an effect only in the very beginning of the travel and not in all cases. That is why this method mainly uses traditional meditative breathing technics from Zen-Buddhism and yoga. These are Bhastrika, Murchha, Tela-yukta, Kevala whose typical features are holding back or 'hiding' of breathing. So in the process of psy-katharsis hyperventilation is used only in the very beginning of the tavel.

The music for the altered state travel is as loud as in the case of holotropic breathing. In some cases it goes together with psychoenergetic modulation that ensures additional harmonizing effect. The position of participants in the room may strenghten psychoenergetic element of the travel. The resonanse of the shape is also used here. When the persons lay, repeating the shape of a mandala they integrate their biologic fields significantly increasing anti-chaotic influence. The use of Feng Shui principles is very effective among other things for defining of person's head direction and the best place in the room for him or her (here the information concerning birth date, stage of yearly and monthly rythm of vital energy in the day of the travel is used). Generally we can mention everything that belongs to methods of transpersonal Feng Shui (see Appendix 3). According to one of the technics the organizer treats the whole group as one organism, a huge body formed by all participants and, correspondingly, having its own chakras acupuncture points and channels. This technic is especially effective during the work with large groups. In this case it is possible to harmonize the state of every participant, influencing only few of them who are a kind of 'acupuncture points' of this group. Certainly, the regular purifying of subconsciousness from SCE does not necessarily need a group altered state travel. The group work is mainly desirable at the early stages during learning of psy-katharsis method. Then elaboration of psychotraumatic experience can be conducted independantly. However, this should be done regularly not to allow the SCE seeds, that constantly appear, to cover with following coats and get stable. The use of modern technologies of virtual reality may give a new perspective field of purifying from SCE methods. For instance, in order to define SCE structure, especially in the case of Karmic whirl we have used the method of fractal oracle (see Appendix 4). Then SCE was annigilated with the help of specially created by the computer fractal mandalas with inbuilt archetypic signs or mandalas, icons suitable for a given person.

2.4. Transformation As we have already said transformation includes the crossing into qualitatively new stage, change of his mental life, value system and energetics. Finally a person becomes a new more spiritual and harmonic being gifted with amasing superabilities. Naturally, this is a complicated and long-lasting process, including many intermediate stages and usually taking more than one life (23). Such higher transformation is a final aim of majority of great religions. It is clear that it is impossible to describe this process in a more or less detailed way even in a dozen of volumes, even if to speak of only one esoteric tradition. As an example of higher transformation forms a state of 'samadhi' can be given, it is achieved at the highest stages of yoga and then superabilities occur siddhis (ability to levitate, materialize in any point of space, transform form and nature of material objects, etc.) (24). Another example is crossing into luminous body or 'Rainbow body' achieved at

the highest stages of Dzogchen in Tibetan Buddhism (25). In this case phisical body turns into energy and a teacher who has reached this stage exists as a field being. Garment, hair and nails are the only things left after such transformation (they are body inpurities). In spite of the fact that such turn seems unbelivable there are many objective evidences of the witnesses who have observed such process nowadays (25). Taoism tradition and esoteric Christianity (Mayrink) speaks of many similar crossings. Yet, now we concentrate on the simplest primary stages of the transformation process which look more or less the same in variable traditions. Alchemistry that was known in Medival Europe, Arabian world and China gives us one of the best languages for this. Not ocasionally its language was brought back to life and ruminated anew by Carl Yung and has then become one of the most effective methods of modern psychotherapy (26, 27). The idea of necessity of going thruogh a number of intermediate stages in order to achieve the final one lays in the basis of alchemic transformation (transmutation). In fact, as in the process of the chemic reaction, we obtain the needed substance as a result of the whole chain of transformations. The huge contribution of alchemistry, which took hundreds of years, is in accumulation of a great 'library' of transformation sceneries that allow to turn one state into another due to few intermediate changes. Besides the scenaries have archetypic character and could be in the same way applied for chemic reactions and states of human spirit or psyche. Up to the certain extant such sceneries remind of mathematic equations that equally well describe the process of star establishment and hydrodynamics of liquid in a washing machine. Usually all alchemic scenaries of transformation have selfalike fractal structure containing in themselves plenty of microsceneries whgich in their turn consist of even smaller ones etc. All these levels repeat the same sequence of transformation stages but concrete forms are endlessly changed. This is a symbolic death re-creation of oneself (rebirth) and active realization in the new quality. The that process repeats again and again. Any of the three stages contains those three stages etc. These three stages can be found in practically any esoteric tradition. For example in the process of shamanic initiation the spirits firs kill the future shaman, cut his body in parts and put into boiling water. Then they take out his bones, put them together and cover with the new born flesh. Only after that a shaman becomes a shaman and gets all his atributes. Then he comes back to the human world and the stage of realization begins it will last until the shaman dies. In medival alchemistry these stages were described with the symbols of primary elements. At first the scheme included four stages: black (nigredo), white (albedo), yellow (citrnitas) and red (rubedo). These were four primary elements (earth, water, air and fire) used in European tradition. However later this scheme was simplified to three stages: the yellow stage describing the crossing from albedo to rubedo has fallen out of it (28). The first stage nigredo is a stage of destruction of everything old, outdated, disturbing father development. Here the forces of chaos are in power, primary elements are desintegrated and mixed, the light is absent. Correspondingly the dark necrophilic symbols

and feelings of doom and sadness preveil. Yet, it would be a serious mistake to trear this stage as unneeded and dangerous. Its successful crossing is a necessary condition of any following development. That is why psychotherapy based on the alchemic tradition never interrupts its crossing and even directs nigredo experiences in a certain way often strenghtening unpleasant emotions to finish the purifying process. The next stage albedo starts with 'washing', final removement the rests of all negative elaborated in nigredo. This is a Moon world full of silver-white light. White symbolises plenty of opportunities, for the white light contains all rainbow colors. this is a stage of choice, forming and establishment of the following development stage. Many possibilities and potential sceneries of the future destiny exist here. And the last world rubedo describes the stage of realization for which transformations in nigredo and albedo were done. Sun rules here and the energies are vigorous, the main task is to manage them not to lose the control and successfully end up the chosen stage of development. This reminds of restraint of a pure-blood horse. Any mistake might lead to irreversible consequences and return to nigredo. One of the main principles of the alchemic transformation is ensuring of the process dynamics smooth passage from one stage to another. Negative state is first of all connected with 'stucking' in one of the stages when one tries to escape unpleasant experience and this way blocks the problem elaboration and does not go farther. Every of these stages had a corresponding subtle space filled with archetypic beings and spirits and where it was elaborated. This could happen in dream, during hypnotic transe in altered states of consciousness. Naturally, this is not always done consciously and the analysis of symbols of such vision allows to understand what happens to a given person, what is his or her problem and how it can be solved. At the same time the superficial treating of those visions may be absolutely wrong and only make the inner conflicts deeper or lead to 'stucking' in negative state. So, for example, nigredo experiences could be treated as a terrible nightmare, astral attack, bewitchment etc. Hence, the usual logic of psychterapy or extra sensor healing tells us to escape this state and necessarily interrupt it at any price. As a result the problem stays unelaborated, relief is only temporal and is followed by even worse dhastly things. This happens again and again. Such situation reminds of taking pain-killers instead of curing the illness. Now we will examine the symbols of every world of alchemic transformation in a more detailed way. Nigredo As it was already mentioned, nigredo presents a world of purifying destruction, a necessary stage preceeding the following development and transformation. However, this is a tiresome and unpleasant stage. This world lacks light its metal is lead, the main archetype of this world is disintegration which gives a taste of bitterness and decay.

At this stage outdated forms and stereotypes that hold us back die, the world, we are used to, collapses and the new one is not established yet. This results in a feeling of suppression and gloom, heaviness in the heart. It seems that the world breaks in parts and the time has stopped. The feeling of nigredo endlessness belongs to the most painful ones. In the world of nigredo our mind loses its power and everything that was suppressed and displaced gets liberated. Our task is to be in this world and not to give the way to despair but to direct the purifying process to its end applying for elaboration of the negative material the whole arcenal of psychotechnics, archetypic forms, signs, mantras. Probably, one of the worst behavioral sceneries in nigredo is panic and trying to escape this world at any price without ending the process. This may result in chronic depression and durable stay in that world. The following symbols are typical for work with nigredo: the feeling of painful going down, nasty smells, stench, putrid stink. Dead lifeless landscapes, ruins, masses of rubbish and compost. The atmosphere of hopelessness is all over it you see the tools of torture and murder, terrible wounds, death of the loved and close persons, hurt animals. Then it is mess and chaos, the loss of sense and orientation points. Obscene and cynic pictures, scenes of sadomasochism or disgusting pornography appear. You are also suppounded by appropriate 'civilization achievements': concentration camps, prisons, sewage pipes, crematories, gutters, heros and fragments of horrors and computer videogames. The dwellers of nigredo are sinister and disgusting animals: rats, bats, crows, werewolves, poison shakes, sharks.Very typical creatures are the ones that suck out the vital energy: variable vampires, octopuses, jelly-fishes, leeches and even hoovers. Human images are: incvisitors, executioners, fashists, prison guards, sadists and rapers, witches and wizards, representatives of satanist cults and sects. Albedo Albedo ends the process of purification, the dirt that is left after nigredo is washed away, so one of its first archetypes is laundry or bathroom. Correspondingly, white colors colors of purity rule here. Yet, its main task is establishment of the future development scenario, this is a world of creativity, fantasies, fairy-tales and magic. Everything unstable, undurable and virtual here, all shapes are dissolved. Its light is Moon, its metal is silver. Its god is Mercury who is an archetype of transformation but at the same time he ruins stability and durability. He is one of the main images of alchemy but is also a patron of

trade and theft. That is why in albedo nothing and nobody should be absolutely trusted, everything is unstable and delusive. The aim of travel into albedo is a search for appropriate way of the farther life, selfrealization, solution of problems we face. We have to be maximally open for everything new, unexpected, different but at the same time to remember about our basic life positions and sense and treat the obtained knowledge in a critical way. Otherwise it is very easy to get entrapped by illusions, to take the desirable for the real and to end up wth nothing. Images and symbols of this world remind of a magic fairy-tale. It is full of reflecting surfaces (water, mirrors, ice) and of silver moon light. One can feel dreamy and fantastic, separated from daily cares and trivial bustle. Poetic images, pictures, watercolors and oil paintings, architecture. Some images connected with taking mild halucinatory substanses might appear. It is full of things connected with washing and cleaning (variable cleaning stuff, laundries, washing machines etc.). It can also be chracterized by images conected with bearing and giving birth to the new (pregnancy, sitting on eggs, germination of seeds). The landscape is dominated by valleys, lowlands, peripheries. Mirror transformationa are an often phenomena: lefthandness, travesty, transsexuals, movement wrong side foremost, that is why the images of crabs and cancers are common. Light erotic fantasies, peeping are also possible.The mood is dreamy and thoughtful. It is a feeling of healing and begining of a new life. This world has many things made of silver, refrigerators, different washing gadgets (showers, bathes, pools etc.), medical instruments. Unstable vehicles (bicycles, motobykes, skates) are common. The same can be said of mass media (radio, television, cinema, computer videogames, internet, fine arts). Albedo is dwelled by different fairy-tale and magic beings who are not frightening or dangereous (elves, nymphs, hobbits, dwarves etc.) There are plenty of night and lowflying birds and butterflies here. White mouses, bears and sheeps, foxes and weasels, variable reptiles (frogs and salamanders) are many. Animals sloughing their skin (snakes, lizards) or beings with some intermediate development stages (grubs, chrysalises) are also typical for this world. Human population of Albedo consists of bohema representatives (poets, artists, clowns and zanies). There are many people with psychic disorders here but they are not overactive or aggressive. You can meet different charlatans, theives, cheats and liers (remember Mercury patronizes theives and prostitutes). Rubedo

The main archetype of rubedo is sunrise, Sun rules here, its color is red, its main metal is gold and its animal is powerful lion. The bright light of the sun brings clarity and precision, order and rational perception. The multy-meaningness and virtuality of albedo dissapear tracelessly. This world corresponds to the end of realization stage. Here the alchemic wedding takes place, it is a mystic marriage of the King and Queen in other words, harmonic unity of male and female elements, the birth of the new quality. Carl Yung perfectly describes this (Bosnak, p.53): The alchemists termed this the rubedo, in which the marriage of the red man and the white woman, Sol and Luna, is consummated. Although the opposites flee from one another they nevertheless strive for balance, since a state of conflict is too inimical to life to be endured indefinitely. They do this by wearing each other out: the one eats the other like the two dragons or the other ravenous beasts of alchemical symbolism. Realization in rubedo demands activity and decisiveness, concentration and discipline, being consequent is very important here. This is a world of heroic actions, not only the things that could not be unified become unity here and the new is born but also the huge resources of energy and pressure awake in its roistering hot. The lack of balance between male and female elements at this stage may cause loss of control over great energies and as a result will lead to destruction and chaos and falling down to nigredo. That is why during the work in rubedo it is very important to watch energies dynamics and direct it appropriately. If the energies are only held back their pressure grows and may come to explosion. In rubedo symbols the colors of gold, beaming of jewels, the first sun rays and day-break prevail. Here left and right, rational and irrational are opposed, the mind and sense of measure, ideals and loyalty towards them rule. Rubedo is a kingdom of summer, everything is rich green, the harvest is getting ripe. The landscape mainly consists of mountains and highlands. Orientationpoints are courage, masculinity, power and money. There is a lot of red meat and homeric laughter here. Vulcans, sigars and sigarets, rolls and pipes, alcohol are in plenty. The same can be said of variable stimulating substanses, coffee and sugar. The dominating directions are South, East and Centre. Male sexual symbols: phallos, carrots, bananas reddish are also present here. Sugar-beet, tropical fruit and fructosa can be also found. It is a world of social relations and family problems. It has monumental sculpture and oil painting.

In rubedo one can meet technic objects, connected wth moving up: rockets, space sheeps, elevators going up, tramplins, fountains. It has all kinds of high speed vehicles too. There is plenty of fire here: car engines, apparatus for rubbish burning, fuel containers, petroleum stations, gas stoves. One can easily find everything that is conected with calculation (abacus, calculators, computers). Phallic symbols give a lot of sharp-ended and long subjects, knives, shavers, telescopes, microscopes, binoculars etc. Among animals the ones of prey prevail, the birds are highfliers. Correspondingly, people have rational mind (engineers, programmists, economists, administrators). The ones who have power: dictators, tyrans, policemen, military people, oil kings, plantation slave-drivers and, certainly, heros, giants, athlets and solders. Sequentional elaboration of the problem in the three worlds The simplest transformation scenary includes sequentional going through each of the three alchemic worlds starting with nigredo. Besides the first stage contains purifying of all layers of mental life from negative behavioral matrixes. The second stage is a search for new and better behavioral state. The third one forms stable behavioral patterns on the besis of the previous stage results. It is necessary to do all preparational procedures neede for entrance into ASC before the travel (see Chapter 5). The crossing into alchemic worlds is conducted in the following way. First, after preceeding relaxation, we visualize lead tunnel leading to nigredo. You are said that you move through this tunnel according to the count from one to ten, on ten you are in nigredo. At the same time your attention is focused on the nigredo symbols and you hear suitable music. During the stay in this world it is very important not to block negative experiences and images, behavioral steretypes, coming up from the depths of subconsciousness. That 'informational rubbish' should be actively elaborated, so our subcosciousness would be liberated of it. One can use sign IM and other purifying and balancing our mental life archetypic images in order to fulfil this task (see Chapter 5 and Appendix 5). Besides work with energies of the five primary elements and use of their mantras and mudras is also a good help (see Appendix 5). Fire (burning negative energies) and water (washing away 'the energetic dirt') are the most suitable for nigredo problems. When the elaboration in nigredo is over we again wisualize the lead tunnel and on count backwards form 10 to 1 we are going back to our reality. The next travel to albedo world may be started straight away or after a few hours break. In this case after previous relaxation we visualize a silver tunnel full of magic moon light. Again on the count from 1 to 10 the travel begins, we visualize albedo archetypes. Certainly, during the travel in this world different music is used (calm am bringing tha atmosphere of magic, fairy-tale and mystic). As we have already mentioned, the main tasks of this travel are final purfication from nigredo dirt and search for better ways of future selfrealization, solution of present problems. Signs, mantras and mandalas activating

creative processes and work with the energies of water (washing away rests of dirt), ether or air (creative energies) and wood (activisation of growth and development processes) are useful at this stage. (see Chapter 5 and Appendix 5). We return from albedo in the same way through the silver tunnel on the reversed count from 10 to 1. And finally, during the travel to rubedo we visualize a golden tunnel full of bright sun light. The music should be intensive, rythmic, loud associated with maximum activity, an impuls of will. In this travel it is very important not to lose the control over the energiesb and allow them to flow freely and discharge in the active way. Earth (stabilization, control) and fire (source of energy and active behavior) are helpful in rubedo. We leave rubedo in the same way as two previous worlds. It is good to do some excercises balancing subtle body energies after the travel in three alchemic worlds (see Appendix 5). As we elaborate life situations the fractal principle may be used. At first we elaborate the whole problem in three worlds and them make separate altered state travels for elaboration problems conected with it or some local questions. For example, first we analyse how your life will develop if you change your work and then if your decision is made how to succeed with it and get a better place.

Chapter 3 SUBTLE REALITY, WORLDS OF WANDERING

We have all been used to our environment, its space and time since the early childhood. The rules of this world have been put into our mind so deep that we take them for granted and treat as the only possible ones. However, it would be an illusion to think that the world we are used to is known to phisics threedimensional space and linear time. In fact hte human keeps in touch with the world of surfaces and angles, crossing roads and paths That is why in the same three dimentional phisic space absolutely different subjective world may be hidden. For example, a person who has spent all his or her life in the country and then goes to a big city find s him or herself in a totally different space with different geometry, perspective and time rythm. Before we are born our space is limited by our mother's womb, its form and durability does not have much in common with with the world into which we are coming. At the same time from phisics point of view it is the same three dimentional space. And even more: different people may see absolutely unlike worlds in the same spot of the phisic space (city, house, natural landscape). Let us think of painters' pictures and literature. If we wish to understand human inner world better it makes sense to speak of subjective spaces, appearing in the depths of human mental life and only partly reflecting external world, at least because our senses are limited. We actually do not see the real three dimensional world we do reconstruct it of plenty of flat images percepted from different points of space defined by trajectory of our movement, turn of our head etc. Besides the human ability to elaborate visual, auditory and other images is rather limited itself. That is why we really percept only a small part of information concerning environment. Which part is that is defined by our habits predispositions or mare chance. For that reason subjective worlds are so variable. Once when I've been in Paris for the first time I was absolutely astonished by the perception of its space. It was amazing to turn into one of the small streets in pradtically any of of the old parts of the city and to find yourself in a different place comparing to what you had expected. The clue was in its pentagonal structure. In the urban space we are used to streets are as a rule parallel or perpendicular to each other, so if you walk along parallel streets you always keep the chosen direction. When the structure is pentagonal five or more streets have their beginning in one crossing, they seem to be parallel, so you take one of them but this way you are going farther from the first one and end up in an absolutely unexpected place. Hence, the space model we are used to does not work any longer and we need some time to adapt.

Even bigger variety of worlds and sujective spaces can be seen when we face the images from the depths of unconscious. These are dreams, different fairy-tales, myths, pieces of literature. Visioners' experiences, altered states of consciousness, shamanic travels and mystic religious images are even more unusual. These worlds seem to be closer to the human consciousness than our phisical environmemt. When a little child grows up he or she finds it difficult to leave them and tries to come back through fairy-tales, childish riddles etc. Nevertheless, in spite of incredible variety of subjective worlds one can see rather clear rules, common features and invariants in them. The mentioned childish riddles are surprisingly alike in very different cultures which are often separated not only by huge distances but also by time. Firthermore, we will easily see their similarity with Tibetan Book of Death being a result of deep mystic experience. We start to feel that variable fantastic subjective worlds reflect some other or others realities intrusing into subconsciousness of different people.

3.1. Subtle reality structure Reality discovered by human during altered state travel significantly differs from the world we are used to. First of all it impresses by unimaginable comparing to our world complexity. It includes endless number of worlds as ours and the much more complicated ones, having higher dimension, other geometry of space and time and other phisic laws. All thes worlds are unified and interact with each other. Naturally, some connections are stronger and the other ones are weaker, so the space of the worlds is not homogenious, it has its thickenings and rarefactions as our physical Universe, where star worlds establish galaxies and constellations, has. Yet, the principles of unification of subtle worlds are not as homogenious as in our Universe. They depend on the character of the examined connections, so from different points of view both thicknesses and thinnesses will look very different, for geometry of this world is virtual. And so we can unify the worlds on the basis of historic conections, closeness of interaction at the present moment, to segregate them according to principles of good and evil etc. All these classifications will be correct in their own way. That is why when we deal with subtle reality we should get used to simoultaneous existence of variable often contradicting each other describtions of the same object or phenomena. This remind of quantum-wave dualism in phisics when electron is simoultaneously defined as a wave and as a corpuscle. The same can be said of virtual corpuscles of modern quantum mechanics that at the same time exist an do not exist (29). Ancient esoteric traditions widely use that principle of multiplicity and virtuality of describtions of subtle reality, there are even special psychotechnics which allow to transform human mind and to make it better adapted for perception of such reality. We will first concentrate on the special features of the worlds interaction and connections established between them. If we do not arrange the worlds according to some criterias but

will examine the whole unity of the connections existing between them, multidimensional hyperspace will remind of bunch of grapes, where every separate world or universe is a single berry. Besides it looks as a shere (a 'berry') only from the point of view of the observator, who is in hyperspace, from the inside it is an endless universe (see picture 5). The interesting thing is that visioners' experience of different ancient mystic traditions contain similar images. So Celtic myths describe a shaman who had found himself between the worlds and had seen that our universe is smaller than a charlock seed (30). The most surprising thing is that nowadays such models, which are beyond rational sense, are used in phisics. Still, now the Universe watched from the outside may look as elementary corpuscle (electron or proton)!

Hyperspace tunnels However, other than bunch of grapes, universes in hyperspace are connected much more stronger. The net of connections between them reminds of a multidimentional spider web, besides it is virtual, for many conections appear for an instant and then dissappear. At the same time there is a system of relatively stable connections that form a kind of a skeleton of

the hyperspace. They form the main routes, attractors around which appear and dissappear virtual paths. The features of such roads, paths (hyperspacial tunnels and canal locks do not have much in common with the roads of our world. For the first, the durability we are used to does not exist in the hyperspace. Translocation between very distant in our world points through hyperspace might take only a moment. Let us imagine our world as a flat sheet (as geographic map of Earth). Then one has to go many thousands of kilometres to get from Russia to India, moving on the surface of our planet. Yet, if we bend the map so that the two points will stick together the crossing will be instant. Obviously, all this can really happen only in the multi-dimensional hyperspace from whose point of view our world looks as a sheet or rather hypersheet (31). For the second, the movement through hyperspacial movement is very often only one-way which means that if you have used it to get from one world into another it would be impossible to use it to return. You will have to look for a new way which might be not easy. For the third, different hyperspacial tunnels may have different scales of transparency, in other words they might let in not all kinds of substances and energies. So majority of them are transparent for subtle energies and do not let through phisic materia and substances. Although substances theoretically can be thrown from one world into another and this sometimes takes place it is an extremely rare phenomena. Besides if the worlds have different phisic laws or their material ingredients cannot co-exist (for example they consist of materia and anty-materia) the movement of the substances is absolutely impossible. That is why relatively low scale of hyperspacial tunnels transparency is, probably, a kind of sequrity mechanism. The search or creation of a tunnel, leading to the chosen world, and finding its entrance is an important and not simple task. Theoretically any point of our space can possibly be an entrance to any world, however, this might demand unimaginable efforts. It is much easier to try to find the point where the boundary between the worlds is more transparent, for if we wish to enter the next room we do not explode the wall but look for the door. The simplest way of searching for the channel between the worlds uses the principle of simillarity. So the place from which you are going to the chosen world should look as this world. Siberian shamans use low-lands, caves, darkness and evening when they travel to lower worlds, thus for the travel to upper worlds they choose hill tops and preferably sunrise. In other words we should in a way create a model of the needed world, using natural landscape and making corresponding environment, emotional condition through rituals and ceremonies. Usually the subtlest boundaries between the worlds are situated in so-called 'places of power' well known to ancient esoteric traditions. These parts of our planet has been used for mystic and religious rituals since the ancient times, cult constructions and temples have been built there. Such constructions often had special character and strnghtened the

boundary transparency or maintained the selective contact between the worlds. Old megalithic constructions, stupas, mantra wheels, on which we will concentrate later, can be an example. Diaphragm The diaphragm (door) or channel through which we can enter or exit the hyperspacial tunnel is its important part (lock). As a rule the tunnel is not open all the time or for everybody who wants to get there. More often the diaphragm reminds of a safe door with the complicated code lock and weaponed sequrity. That is why it is not enough to find the door, one should know how to enter it. This might need the knowledge of complicated ceremonies and rituals. The diphragm may have the most unusual shape, for hypertunnels connect the worlds whose phisics is not rarely different. It may look as a complicated multi-colored rainbow, misty smoke, it often has selfalike structure and fractalgeometry. Fortunately, the tunnels that connect us with the nearest coats of subtle reality are relatively simple. The following factors influencing diaphragm transparency can be briefly distinguished:

time rythms the diaphragm becomes transparent (penetratable) at the certain time of a day, month, year or in a given period of time etc.; cosmic rythms positions of stars, constellations, planets etc.; the direction of tunnel entrance diaphragm opens if you, for example, enter the tunnel from South-East; codes of the diaphragm opening special mantras, signs, rituals.

Tunnels are not the only form of connection between the worlds, although other ones are much more seldom. One of them is a closed capsule (bubble), something as an elevator cabine that moves between the worlds. The tree of the worlds As we have already mentioned variable forms of arrangement of connections between the worlds. The classification according to the levels of manifestation is one of the most general. It has been known since the ancient times in the very different traditions but has got its fullest development in Tantra, Kabala and European mystic alchemistry. Now we will try to describe it in the most general way based on works of C. Yung and other modern psychologists. Ancient traditions has often compared that classification with the tree and called it 'the tree of the worlds'. It is organized according to hierarchy principle and the higher the level of hierarchy is, the fader its manifestation in material world is and the more lower hierarchy levels it includes. In other words the heigth of hierarchy level is defined by variety and number of included sublevels. People, animals, plants, spirits of nature and other incarnated

beings are situated at the bottom of this hierarchy. Its top is superconsciousness, higher, undifferentiated Divine principle (Paramashiva, Dharmakaya, Buddha Mahavayrochana). One of the paradoxes of the multi-dimensional picture of the world is that the top of the tree placed in the eternity (superconsciousness) is simoultaneously present in each atom, each being of our reality. This top is the centre to which all hierarchy levels are coming, they flow into the higher ones as springs and run towards the trunck that goes into eternity (see picture 6b). One more metaphore used for the describtion of thie hierarchy is the river stream with many springs coming to it. If we use modern terminology we can say that the tree of the world presents a gigantic fractal structure which has tree-, self-alike geometry. The travel to endless spaces of the tree of the world starts with the single subconsciousness. Its depths are open into collective unconscious connecting separate personalities into unity (see picture 6a). The term 'collective unconscious' was created by C.Yung and describes the huge information bank, storing collective, beyond personal experience of the whole humankind (27). A single person can get from there the knowledge that is more than his or her personal experience, that is proved by significant experimental data including ASC travels, observing people in intermediate states of consciousness and in psychiatric clinic etc. (9, 15, 27). Thus his or her personal experience goes to the ocean of collective unconscious and is kept even after the person's death.

However, the library analogy is not quite right, for the knowledge in collective unconscious does not have much in common with books or tapes. This information exists in 'dissolved', unstructured form, as archetype (Yung). Such archetypic form of thinking of information is generally typical for the depths of our unconsciousness and subtle reality connected with them. We will speak of it in a more detailed way later. Collectiv unconscious of the humankind is not homogenious and has a rather complicated structure. Its elements are variable groups unifying people according to national, professional, religious, patronymic, state and other principles. The single personality can simoultaneously belong to several such subsets joining them through collective unconscious of human kind. Collective unconscious of human kind, in its turn, joins collective unconscious of mammals, then animals, all living organisms of our planet, planetary biosphere (noosphere), Solar system, our galaxy etc. (see picture 6b). Naturally, the archetype principle can be applied to gradation of separate hierarchy levels. This means that boundaries between them are dissolved and rather relative. Furthermore, the described hierarchy has a virtual character and the boundaries between the levels can be put in a

different way. And the question which describtion is more correct does not make sense if the general principles of archetypic organization of the tree of the world are obeyed. The tree of the world has a multi-dimensional structure and for that reason it cannot be fully presented by the graphic means available to us. That is why it might be more comfortable to use its separate sections made for the concrete task or problem. One of such sections is presented on the picture 7. It describes connections between subconsciousness of a single person and deeper (higher) coats of collective unconscious. For greater convinience the usual hierarchy of the tree of the world is turned up side down, so we seem to move to the coordinate system of a single personality. The scheme presents every archetypic space as a circle and hyperspacial channels between them are arrows (do not forget that every such circle presents three-(n)dimensional endless space (see picture 5). The third dimension, from which the section is made, contains subconscious spaces of other personalities and alternative archetypic spaces that belong to the same kind as the ones presented on the scheme. For example, this can be other national or religious egregors.

This scheme may illustrate one of the ancient ways of establishment of subtle contact with another being (human, spirit, animal). Through the depths of your own subconsciousness

you dip into archetypic spaces of the higher and higher hierarchy level until you reach the sphere common with your receiver. Then you start to move back to thicker worlds where it lives. The picture shows with interrupted line trajectory of such travel to the deer's spirit made by a shaman before hunting. As you can see it goes down to the archetypic space of mammals and then goes up through spaces of animals to the subconsciousness of the chosen deer. One of the most important dimensions of the tree of the world is time, every archetypic space exists not only in present but also in past and future. We can travel between different archetypic worlds of present and in the same way we can wander between different time sections of the same world. Still, such travels are much more complicated and demand rather good skills. This aspect of subtle travels will be discussed in the more detailed way in the chapter concerning virtual time and fractal oracle (see Appendix 4). The tree of the world seems to be the most general classification of subtle worlds. However, many other classifications somehow connected wirh the 'treealike' one are known.Traditional shamanic cartography of upper, middle and lower worlds, dividing subtle universe in divine and demonic worlds, paradise and hell (more general and detailed version of this scheme is six Samsara realms in Induism and Buddhism) belong to them. All these versions of subtle reality describtion will be presented in the chapter devoted to cartography (Chapter 6). And finally one more very important aspect of the tree of the world is creation and destruction of the universe. Practically all ancient traditions compare different levels of the tree of the world with different stages of creation destruction of macro- and microcosmos. They are based on the cyclic model of time where the stages of creation destruction follow each other. From this point of view the linear model of time, the idea of progress is a particular case of the more general scheme as a stretch of a line is a part of a circle. In all such schemes superconsciousness is a source and primary reason of creation and material world is its final stage. That is why the movement in the upper direction of the tree of the world hierarchy is at the same time going back to the sources of time, universe and to primary chaos. This deep connection between tree of the world and the process of creation is wonderfully illustrated by on of the oldest Tantric mandalas Sri Yantra. Its connection with the tree of the world becomes more clear when it is presented in the three-dimensional version (see picture 8). The point in the centre correspondes to the top of the tree, the sphere of superconsciousness and the outer square corresponds to the material world and roots. Similar symbols can be seen in Tibetan mandala of Kalachacra and other mandalas, icons and yantras, in many religious and magic constructions and temples (see Chapters 4, 6).

3.2. Space and time (metaphisics of subtle universe) First we will concentrate on invariants of inner space, in other words on those its features that are percepted in practically the same way by different people independantly on their cultural and national belonging. Such invariants may appear in fairy-tales, literature, religious and cultural traditions, dreams and hallucinatory images. They are connected not only with space-time relations but also with the plot structure of a novel and value orientation of a person. C.Yung is one of the initiators of scientific studying of such psychologic invariants or archetypes. His works, illustrated by the analysis of structure of ancient myths, later pieces of art and dreams, prove the existance of archetypic invariants and classify them. S. Grof is worth attention if to speak of modern researchers working in this direction, his conceptions are devoted to the analysis of archetypic invariants connected with subjective time and space during altered states of consciousness. At the present moment it is still difficult to

answer which real processes condition exsistance of such invariants. They might be a manifestation of rules of work of brain neurophisiologic mechanisms, its genetically defined informational structure. Let us now try to distinguish basic invariants of inner space that condition its specific features, differences with phisic space directly interacting with human (Newton's space). For the first, it should be mentioned that the same object lacks stable size and even shape. It can become huge or extremely small in a moment. Such effects were often observed in dreams, hallusinations, fantasies and have found their reflection in numeral myths, legends and folklore. B. Tan describes in his work changes of conscious states of Chucotian shaman: 'It is difficult to understand if spirits are large or little. You look at the spirit and it is smaller than a moth. You look at it again and it is human size. And look: it already sits on a crag and its feet are below on the sand. Look at it closer: it seems to be no bigger than a finger. Look at it from a distance and it rises up as a mountain' Objects that dominate or endanger the given person are seen as huge and the small ones are subordinated to him or her. The change of subordination-domination relations may lead to sudden change of the object's size. The deformation of relative sizes is also typical for images of inner space. Some part can grow bigger and become huge while another one gets smaller. Such deformations of relative sizes often appear in childish dreams, they can be seen in many ritual drawings and sculptures reflecting perception in altered states of human consciousness. M. Murphy's monography gives an example of such deformation of relative sizes that was experiences by a golf player in important moment of competition: 'The hole, which the player had to hit, had suddenly become bigger, according to him it had reached the size of a bath. I had tried to keep this feeling the sportsman had said without explaining its nature' This way in Newton's space object's size and shape are invariants (unless they are deformed by external forces) but in inner space only the most general topologic characteristics are stable while size and shape may transform in the very wide scale. For the second, if usual phisic space is homogeneous and isothropic, the inner one is full of nonhomogenities and topologic patches that enable instant crossing from one space geometry into another. Here one can rather speak of plenty of spaces with different geometry unified by tunnels and creating a complicated net. Such complicated spacial structures are used in phisics for describtion of effects ofquantum theory of gravitation. The crossing from one such space into another is usually described through the analogy of a narrow hole, crack, well, tunnel. This pattern is present in myths and fairy-tales. The image of a narrow tunnel appears also in the describtions of the states experienced in the moment of clinic death. Not ocasionally the ritual of going through the narrow passage, hatchway etc. is present in practically all ancient rites of initiation. Here the analogy of passage of a new-born baby through generative ways. The dream described by C.Yung (32) can be given as an example of such crossing from one sphere of space into another:

"At about the same time I could not say with absolute certainty whether it preceded thhis experience or not I had the earliest dream I an remember, a dream which h was to preoccupy me all my life. I was then between tharee and four years old. The vicarage stood quite alone near laufen castale, and there was a big meadow stretching back from the sexton's farm. In the dream I was in this meadow. Suddenly I discoveared a dar, rectangular, stone-lined hole in the ground. I had never seen it before. I ran forward curiously and peered down into it. Then I saw a stone stairway leading down. Hesitantly and fearfully I descended. At the bottom was a doorway with a round arch, closed off by a green curtain. It was a big heavy curtain of worked stuff like broacade, and it looked very sumptuous. Curious to see what might be hidden behind, I pushed it aside. I saw before me in the dimn light a rectangular chanmber about thirty feet long. The ceiling was arched and of hewn stone. The floor was laid with flagstones, and in the center a red carpet ran from the entrance to a low p latform. On this platform stood a wonderfully rich golden throne. I am not certian, but perhaps a red cushion lay on the seat. It was a magnificent throne, a red king's throne in a fairy tale. It was a magnificnet throne, a red king's throne in a fairy tale. Something was standing on it which I thought at first was a tree trunk twelve to fifteen feet high and about one and a half to two feet thick. It Was a huge thing, reaching almost to the ceiling. But it was of a curious composition: it was made of skin and naked flesh, and on top there was something like a rounded head with no face and no hair. On the very tope of the head was a single eye, gaizing motionlessly upward. It was fairly light in the room, although there were no windows and no apparent source of light. Above the head, however, was an aura of brightness. The thing did not move, yet I had the feeling that it might at any moment crawl off the throne like a worm and creep toward me. I was paralyzed with terror. At the moment I heard from outside and abov e me amy mother's voice. She called out, "Yes, just look at him. That is the man-eater" That intensified my terror still more, and I awoke sweating and scared to death. For many nights afterward I Was afraid to go to sleepp, because I feared I might have another dream like this" One more special feature connected with the going through the tunnel or singular point, if we use phisics terminology, is inversion of many qualities of the object that goes through such transformation. And so left can become right, external can turn into internal and female into male. That is a source of many ancient mythologic images according to which the same object (for example androgene) may at the same time have contradictory qualities, exist in several shapes, to be a part of something bigger and simoultaneously contain this something in itself. All this seems to be connected with the fact that the same object or image can be projected in different parts of inner space which modifies variable aspects of reality, that in their turn have different structure, geometry and even dimensionality. inner space presents a net of relatively independant parts connected through singular points. Yakutian legend can be one of the examples of two parallel spheres of inner space with the inversion of qualities of the same object (33): "Mouses, for example, live on our land but there should be a special mouse sphere somewhere. And there these mouses live in some other form of being. They have their

homes, arsenals of weapons, utensils, they make their rituals and appropriate sacrifices. The earthy shaman gets to this sphere. An old woman has a sor throat. In our land it is a mouse entrapped into straw snare made by our earthy children. She can be cured in two ways. This can be done there, in that particular sphere in a shamanic way until the snare here is broken. Then the old woman will be cured. The snare can be simply broken here. The mouse will escape and the old woman will be again cured there. The shaman cures there and succeeds. The staw snare on the earth gets broken and the mouse escapes. The shaman is rewarded with meat, roll of leather band, seals' skins. Yet, on our earth these gifts turn into dry branches and faded leaves." The necessity of such multimodal describtion manifested in the existance of several metaphoric languages (fields of inner space) and used for reflecting of the same phenomena can be understood from the point of view of modern mathematics and cybernetics. Really, every such describtion, being a reflection of certain features of the percepted ocject, presents its model. At the same time it is impossible to create an absolutely complete and noncontradictory model. The only alternative is to establish a family of models reflecting separate aspects of the phenomena and, put together, giving fuller describtion. Nevertheless, each of our models only partly covers with the object of describtion that is why such models may even be imcompatibile in some aspects. A classic example of such 'contradictory' describtion is quantum-wave dualism being the basis of quantum mechanics. According to it the same object simoultaneously has features of a wave and corpuscle whileone seems to exclude another. Comparative characteristics of subtle inner space and the space of Newton's mechanics are presented in Tables 1 and 2. Table 1. Comparative characteristics of the matter and subtle worlds. World of thick forms (matter) In the vast majority of cases objects size, shape and boundaries are fixed World of penetrable forms (subtle) Objects size and shape may vary, boundaries are dissolved

Objects qualities

Information carrier

Fixed diapasons Superposition of of electric, variable kinds of magnetic, acoustic fields and other fields The whole brain percepts and elaborates information (non-

Sense organs

Five senses

local interaction) Psychic state in which the perception of the corresponding world is better Altered states of conscious

Awake

Table 2. Comparative characteristics of subjective and physical Newtons space. Physical space of Newtons Inner space percept in ASC mechanics Invariant of size and form as the object moves. Homogeneity and isotropy, singular points are missing. The lack of unchangeable size and shape of the same object when it moves in space and time. Anisotropy, lack of homogeneity, the presence of separate isolated spheres with different laws, geometry and dimensions. The existence of singular points (tunnels) connecting those spheres of the inner space. The same object can be simultaneously projected in different zones of the inner space. Inversion of the objects features often takes place as the object moves from one sphere of the inner space into another (left becomes right, internal becomes external, male becomes female etc.).

They prove that invariants of inner space have more general and universal character, i. e. its separate fields can imitate also laws of Newton's mechanics that takes place during daily routine interaction of human with the environment. However, in more complicated psychic processes, especially in extreme situations, creativity, deep emotional and spiritual experiences more powerful informational modifying mechanisms start to act, this is a source of the whole spectrum of characteristics described in the right part of Table 2. The situation somehow reminds of correspondence of relative and quantum phisics with classic phisics which is their concrete case working for low speeds and small energies. Time The concept of time and destiny, karma strongly connected with it has a huge role in ancient cosmogony. The passage of time and its streams define bright and dark patches in human life, lucky and fatal occasions. For that reason the concept of nature of time is a basis of vast majority of practical methods ofhuman destiny correction.

Yet, the image of time in ancient cultures significantly varies from our nowadays conceptions. Besides the comparision would be not too good for us, for we use extremely primitive concept of time that does not suit even our life experience. Really, we see time as an arrow that moves from past into future. The scale of such time is the same for all alive and not alive beings. At the same time it is well known to everyone that the same period of time can either suppress and go by unnoticed or prolong and and seem eternity. This difference is especially well seen in the moments of strong emotional tension connected with life endagering, extreme effort in the case of sportsmen etc. Many evidences prove that in such states seconds may be experienced as hours and time seems to stop (21). That is why ancient traditions describe time by speaking of many time streams and in each of them time flows in its own way, getting thicker or thinner and changing its speed. The speed of water movement in a mountain spring changes in more or less the same way. Such conception of plenty of time streams was known not only in the East but was also quite popular in Medival and Renaissanse Europe. It is enough to say that it was develpoped by the most famous scientist of ancient times, initiator of European medicine Paracelsus, his pupil Van Helmont and others. The conception of nonhomogenity of time passing in different organs of a human and their disbalance during illness allowed Paracelsus to create very effective new methods of curing bad illnesses. Many modern scientists have come to similar concepts of time nature. For example Russian phisisist N.Kozyriev had theoretically and experimentally proved existence of time streams thickness and thinness (34). Another important special feature of ancient imaginations of time is turning the arrow of time that was especially deeply elaborated in Tantra. As it was already mentioned we imagine time flowing from past into future. Hence, we have the idea of strict casuality when events of past univocally define future. As a result we get the idea of irreversible fatum, previously defined destiny where there is no space left for the freedom of will. The idea of casuality looks totally different in Indian and Tibetan tantra, Chinese Book of changes. Here the arrow of time is turned from future into past and the stream of time is divided in many springs. Hence, the destiny consists of past acts (reasons) and stream of tim coming up from the future. You can form different variants of your future destiny, having the same past and just changing time streams (for more details see Appendix 4). One more specific feature of esoteric concept of time is connected with cycle and fractality. In other words time stream is treated as plenty of changing each other cycles, besides every cycle contains many smaller ones according to the principle of Russian wooden doll matrioshka (self-likeness or fractality). So Indian tradition share all time of universe existence in four consequent stages Yugas characterised by gradual growth of degradation and chaos. The last one Kali Yuga or iron century finally leads to destruction and death of the universe. However, each of the four Yugas contains the same sequence of smaller Yugas etc. So four Yugas can be distinguished in the life of our planet, separate

civilisation, state and even family or individual. We observe them every year in the change of four seasons, starting with spring and finishing with winter (local Kali Yuga). Even shorter cycle can be seen in the 24 hours rythm: morning, day, evening and night. the smaller the size is, the shorter the rythm durability is from insects, microorganisms and viruses, moleculas, atoms, and primary corpuscles etc. Yet, these four stages can be distinguished everywhere. In other words we deal with archetypic image of time that manifests everywhere and in everything. Naturally, as any archetype it is not exhausted by the only describtion. Four stages, four Yugas is the simplest form of time cycle presentation. There are also more detailed systems. For example Indian tantric tradition knows 10 stages of time connected with 10 kinds of female energy (10 Mahavidias). China has a cycle of 8 trigrams and more complicated one of 64 hexagrams. There is also a shorter cycle popular in European alchemistry, corresponding to three transformation worlds (nigredo, albedo and rubedo). Still, primarily it also consisted of four stages (28). Nevertheless, basic elements of the cycle, including birth, full bloom, fading and death stay unchanged everywhere. They can be also found in modern phisics, biology, psychology, sociology and history. For example the conception of passionate impulse in ethnos development by N.Gumiliov. The concept of inbuilt time cycles appears to be a very convinient way of describtion of reality that allows successfully overcome difficulties, crisises and direct development of variable processes in a needed way. This concerns both, usual phisic reality and strictly connected with it subtle one. The rythm of events taking place in subtle world will sooner or later manifest in out world (synchronism). The art of getting the information concerning past and future in ASC and influence the present with its help has been known since ancient times (for more detailes see Appendix 4). The influence on present is especially effective in the case of synchronisation and desynchronisation of inbuilt time rythms, this can be achieved due to special mantras, signs, mandalas, altered state travels connected with our reality. However, this work demands high proffesionalism and may succeed only if the moment of correction is well chosen (special time point of bifurcation when synchronisation of inbuilt rythms can be influenced, naturally, we take into account rythms of our reality and subtle realities connected with it). During tavels in ASC very unusual perception of time often occurs. We have already spoken of changes in time passing speed, one more typical image is perception of time as one of the space dimensions. In other words you start to see past and future as unity whose three-dimensional section is present (three dimensions without time). Space-time is percepted as a huge snake without its beginning or end stretched along time axle. In India such image is called Linga Sharira it reflects qualitatively different perception of time other than causal-consecutive connections we are used to (35). Time loops in ASC

Another unusual image of time in ASC is time loops, i. e. after you have gone through some interval of time, you again find yourself in its beginning and this happens again and again. Besides you are the only one to remember previous cycles for everybody else time starts from the beginning. Finding yourself in such time loop is quite dangerous, for it is difficult to get out of there and you might need to go the higher space-time dimensions. The American film Ground Hog's Day pretty well describes the impression of time loop. Time loops relatively often appear as a result of use of hallucinatory psylocibine mushrooms (36, 37). In fact time loop occurs when hyperspacial tunnel closes two points on the axle of time and practically instantly throws you from present into past in the point of time axle where its exit is situated. Then you move along time axle, living the time period up to the tunnel entrance, you get into it again and find yourself in the past once more. In order to break this loop you have to try to change the time stream or close the entrance into hyperspacial tunnel with the help of appropriately chosen mantras and magic signs.

3.3. Dwellers: archetypic beings, spirits One more important condition of successful and safe journey into parallel worlds is knowledge of symbols and images, understanding of nature of objects and beings percepted in altered states of consciousness. As it has already been mentioned, the character of perception during altered states of consciousness usually radically changes. All objects lose their stability and take the most unexpected looks transforming usual shape and size. This is beautifully described in variable myths, legends and fairy-tales. However, universal laws and features exist also here they allow to orient in these worlds. Those are already mentioned before so-called archetypes or archetypic symbols. Yet, one should not think that these symbols look as the ones in a dream-book. Every archetypic symbol has an endless number of meanings and may be interpreted only in this particular context. Let us examine some examples. One of the goddesses of Tantric panteon Chinnamasta is presented beheaded with her own head in her hand. The stream of blood sprinkling out of her throat goes into her mouth. The first thought you have is that you see a terrible monster, vampire. In fact she symbolises the denial of flesh and bestial element in the name of the spiritual one. The blood going out of her throat symbolises sublimation of bestial energy by higher mental functions. It is well known that Hinduist Tantric panteon may present the same god in the wonderful and creative image and and as a horrible monster. So the ancient Indian epos Bhagavadgita first shows God-creator as a creative image:

"Crowned with fire, wrapped In pure light, with celestial fragranace, He stood forth as the infinite God, composed of all wonders. If a thousand suns were to rise And stand in the noon sky, blazing, Such brilliance would be like the fierce Brilliance of that might Self" Then he shows his face of destructive time: "Are rushing headlong into Your hideous, gaping, knife-fanged Jaws; I see them with skulls crushed, Their raw flesh stuck to your teeth. As the rivers ihn many torrents Rush toward the ocean, all These warriors are pouring down Into your blazing mouths. As moths rush into a flame And are burned in an instant, all Beings plun ge down your gullet And instantly are consumed" Such difference is quite typical for visions of parallel spaces and appears in variable religious traditions. So C.Yung describes the vision of Trinity of Swiss mystic brother Nicholas of Flue (27): "he himself has said that he had seen penetrating light that had looked as a human face. The vision was so frightening that he had been afraid his heart would break in the smallest pieces" One can also refer to apocaliptic image of Christ whose appaling unusualness hardly corresponds with Jesus from the Mountain Gospel. One can give plenty of such examples. Generally it can be said that the further we go into parallel worlds, the less usual and concrete archetypic beings and their images become but at the same time their emotional and mind transforming influence grows unmeasurably stronger. The deepest mystic experience cannot be described by words at all because it is so very different from all images we are used to. Still, at the same time the only such experience leaves irreversible trace for the whole life and may radically change the nature of a human being who has experienced it. Archetype's features

Probably, one of the basic features of the archetypic object is the fact that it absolutely cannot be described in the logically ordered and structured way we are accustomed to. Every archetype is chracterised by the endless variability of the images connected with it and at the same time contains something elusive that allows to feel in all this one source which cannot be expressed by means of words and definitions. Archetype cannot be defined by simple enumeration of images connected with it as we normally do in the usual world. In other words no matter how carefully we describe an archetype there always would be something important beyond this describtion. Let us say that a person can be characterised in a pretty detailed way by pictures of him or her taken from different perspectives, by describtion of his or her habits and special features of his or her behavior. This attitude will not work out if we would like to present the image of God, love, evil etc. Maybe for that reason many religions forbid to present the face of God to prevent believers from bringing his endless variability to the only image. Another important archetype's feature is impossibility to draw precise line between different archetypic images that penetrate and smoothly turn into each other. If we look at all these features attentively we will see that an archetype surprisingly reminds of a multidimensional object that we see as its separate projections. That is a source of a great many of describtions, images, shapes and impossibility to limit the archetype to their simple enumerating and dissolved boundaries between variable archetypic images. A very important archetype's feature is its manifestation in our world in the most different conceptual, sense, semantic and symbolic sections. In other words, it can appear as a describtion-text, conception, principle, picture, hermetic, sound or number symbol etc. Besides due to archetype's multidimensional nature each section or projection may correspond with plenty totally different from the external point of view images. For example Eastern tradition subscribes sign (mantra) OM to the highest Divine plan, sound AMEN is one of its analogies in Christianity. On geometric level sound OM corresponds with more than hundred signs. Some of them are presented on the picture 9. One can give plenty of such examples.

The presence of such geometric, color, sound and other invariants is not only one of its unusual features but also serves as a basis of variable methods and practices connected with elaboration of some archetypes. So, for example, appropriate magic signs (geometric invariants) and mantras (acustic invariants) are used for activisation of the archetype connected with them. Variable symbolic manifestations of the archetype are a basis of ancient Indian poetic and theatrical tradition Dhvani-rassa helping to create the needed mood. The most interesting thing is that the same symbols, being connected with deep archetypic meaning, still influence a modern human who lives in the absolutely different culture. Firthermore the same archetype can manifest itself through different forms. Semantic model of archetype A convinient form of archetypic information describtion is semantic models. They allow to reflect only some part of archetypic features but still give some minimal knowledge concerning its features and interaction with other archetypic images. You can complete this

information with experiencing the archetype in ASC and then you will be able to significantly enrich and increase your imaginations about it. Semantic models have their basis in conceptions of meanings, qualities of an archetypic object ordered in the semantic space (12). Each such meaning and quality, in its turn, is an archetype. In other words, every archetypic image can be described as a combination of other archetypes features. Many archetypes present a kind of alphabet, a dictionary for their own describtion. As we have already said, all archetypes are actually projections, 'shadows' of some endlessly complicated object (archetype of God), however, in real practice of work in ASC three important classes of archetypes can be distinguished:

worlds archetypes (space-time); beings archetypes, in the wider sense objects (including alive and not alive nature); archetypic meanings, images, qualities.

In the wider sense all three mentioned above classes are meanings, nevertheless, in practice such classification appears to be very useful. Naturally, it is impossible to work with all archetypes at the same time that is why separate classes of archetypic features and qualities are distinguished, their language describes corresponding archetype's features. If we use a geometric analogy we can say that each class forms a multidimensional surface on which appropriate archetype's feature is projected. Certainly, different archetypes classes have different sets of such projective surfaces describing the most significant qualities. So world's archetype (space-time) following important quality classes can be distinguished:

dimensionality of space-time; special features of passing through and exit this world, trajectory of crossing; natural landscape, geography; dwellers, their looks and habbits; special features of technic-magic civilization (if it exists); possible dander and ways of its overcoming and prevention.

Any of such classes (projective surfaces) will get divided in subclasses etc. in the process of more detailed examination. In the same way the archetype of subtle world beings have following significant qualities:

a position in subtle hierarchy of gods and spirits, a place in believes, mythologic systems and religions of people of Earth; secret name (names), lineage; places to dwell (worlds, their parts);

appearance (its basic kinds through which it normally manifests, characteristic geometric images); development cycle (durability of life, afterdeath cycle); behavior (way of life, habbits, food, sex-procreation, social relations); ability to travel between worlds (in phisic or subtle body, transformation of appearance and behavior during such crossing); magic abilities; rules of behavior during the contact (what it likes, dislikes, is afraid of, how to establish friendly relations, obtaining support or help); protective methods in the case of aggression.

Such knowledge concerning beings and spirits forms the laggage of an experiences shaman and magician. Although the whole spectrum of the mentioned above qualities is not always known. It is especially difficult to find out the real name of a spirit because that gives you power over him. In order to illustrate everything that has been said above we will examine the archetype of god Mercury very popular in ancient mythology and Medival alchemistry. Mercury (his Greek name is Hermes) is a very complicated god presenting contradictory elements, his main archetype is connected with change and transformation. Correspondingly he presents the primary chaos where all kinds of materia and forces are mixed and huge vital energy, creativepower is present. This primary substance is called aqua vitae 'water of life'. If this powerful energy escapes the control over it is lost it turns into terrifying destructive force, a gin that has gone out of a bottle. This demonic face of Mercury is often symbolized by a storm petrel (a messenger of trouble), a dragon, a furious lion. It is called the violent Mercury, Eranos (38). If it gets power over human imagination it pushestowards unlimited destruction, rapture of a battle, blood-thirsty frenzy (as for example in the case of berserks or during revolutions and rebells). C.Yung spoke of it in his famous lecture The spirit of Mercury in 1942 during the Second World War when teh passion of blood and destruction got its power over millions of people. He discussed the dual nature of imagination, that is able to wake creative abilities, love and awareness of beauty. Yet, onthe other hand, it can manifest through hatred, cruelty, desire to kill. Mercury's duality is in his cunning and trickiness. He is connected with transformation, cahnge, crossing, he patrinizes those who are on the road and himself is a mediator between phisic world and subtle reality. Among other things he carries the souls of dead into another world. When he is tamed an under control he turns into creative power, a spirit sealed in the bottle, poison that cures used in small amounts. That is a source of Hermes's rod atributes (two crossed snakes) and the cup with snakes a symbol of modern medicine. Another symbol of Mercury is a rabbit that seems not to have much in common with his archetype. However, it can be met in different unconnected with each other traditions, even in Siberean shamanism (see Chapter 6). All this speaks of his archetypic not occasional

character. Really, in its aspect connected with aqua vitae it symbolises libido, sexual power, energy and fertility. Many cultures treat the rabbit as a symbol of sexual unweariness and fertility. This common feature seems to make it one of the symbols of Mercury. Picture 10 shows how such associative connections are described in semantic space. Every archetypic image (Mercury, rabbit, etc.) is projected on many archetypic features. Every 'projection is defined by distributional functions describing how strongly of this or that quality is presented in the corresponding archetype. Basically these functions are defined for all multidimensional semantic space but in fact only those parts where their meaning is significant are taken into account. Correspondingly, in the place where distributional functions of different archetypes cross, especially if their meanings are significant, associative connections of 'an archetype its symbol' kind appear.

The interesting thing is that such archetypic symbolics appear also in pieces of art. For example Alice in Wonderland by Luwis Carrol speaks of a white rabbit who has been Alice's guide and companion. Let us remember that one of Mercury's aspects is mediator, guide between material world and subtle reality. The image of Mercury symbolizes one more characteristic quality of an archetype which is the simoultaneous presence of dark and light elements. Aspect in which the archetype will be manifested depends on a situation, concrete context. That is why the same archetype can have totally different qualities in different cultures. For example modern Europe treats a snake (dragon) as a symbol of evil, demonic powers. Eastern countries see the same

archetype in a dual way: not only negative but also strong positive aspect is connected with it. In India it is Kundalini the most powerful creative energy that sleeps in every human. In China and Japan tha dragon is a symbol of protection, creative force and energy stream penetrating space-time (dragon lines). In Tibetan culture, especially pre-Buddhist one (Bon), snakes are a very important symbol that has mainly positive meaning (nagies). The picture looks more or less the same in the case of number and numerologic symbols. In Christian tradition numbers 13 and 666 (number of the Beast) have negative conotation while in the East they are not connected with anything negative. At the same time to a Japanese number 4 symbolizes death, 9 suffer while numbers 3, 5, 7 are believed to be lucky. Yet, such conotation of number 4 might have something in common with European symbolics. It is a numerologic equivalent of the cross, cricifix the symbol of the painful death, the sum of figures in 13 also gives 4. It can be said that cultural context, concrete situation work as a kind of filter that cuts out some parts of archetype's distributional function. Picture 11 illustrates this with the archetype of dragon and its two 'filtered' projections: into European culture (the symbol of evil and forces of chaos) and into Chinese tradition (where it also symbolizes creative energy when it is controlled).

The knowledge of the whole variability of the archetype's meanings allows to transform its negative aspect into positive. So a person of European culture may dream of a snake and then fix on it as on negative and sinister symbol. Suppressed fear will strenghten concentration of attention on the negative aspect of the archetype and can manifest it in reality. A person accustomed to the Eastern tradition or European esoteric and mysticism will concentrate his or her attention on the positive aspect of the archetype and can realize it (in this case the snake can be treated as a symbol of hidden wisdom, huge energy of unconscious that needs control). The same is just for archetypic images met during subtle journeys. Geometric symbolism of archetypes One of the important aspects of the archetype and its projections is geometric symbols. As it was already mentioned, the archetype presents the unity, the multidimensional object and only because our perception is limited we separate its geometric symbolism from sound, semantic and other ones. Geometric symbol presents a very convinient and clear way of archetype's describtion. Geometric structure becomes a kind of skeleton on which separate

ingridients of the complicated archetypic image are put and connections between them establish. The way it happens is well seen on the example of the geometric archetype of the pentagram. Five primary elements are situated on its tops (from the very top in the direction of clock's hands: fire, earth, metal, water, wood), see picture 12a. Arrows that go around the pentagram define creative (birth) connections ('mother son' law) according to which the previous element strenghtens the following one. Inner arrows define destructive conections ('husband wife' law): 'wife' primary element suppresses the 'husband' to which the arrow is pointed. Besides every primary element corresponds to one of the kinds of vital energy, food and healing substances, human inner organs, illnesses and the ways of their curing, variable color, geometric and social symbols. Later we will come back to the law of five primary elements not once in the process of cescribtion of practical methods of work in ASC (see Chapter 5 and Appendix 5).

All this makes the sphere of applying five primary elements archetype extremely wide, from healing, medicine, martial arts and home design to practical magic. Besides this archetypic image is very common in the most different cultures of East and West and it is

easier to say where it is not used than to enumerate where it can be met. Two kinds of pentagram are known one has its top turned up and the other down, they symbolize male (yan) and female (yin) energy, light and dark elements. The fractal version of the pentagram is especially interesting it was known in India, China, Japan and also Europe (40). Here yan pentagram contains yin pentagram, yin pentagram, in its turn, contains the yan one etc. This allows significantly increase associations connected with geometric archetype. Picture 12b shows the version of such pentagram from European Gothic tradition (XIII century). Picture 12c next to it presents the mathematical fractal Pentagram (n=3) obtained in the process of modification of the selfalike sets by the computer. This proves that the idea of selfalike fractal sets has been known in esoteric tradition long before it was discovered by Mathematicians. Another good example of connection between semantic and geometric archetypes is Sri yantra mandala (see pictures 8, 26). One of its semantic sections is connected with cosmology of establishment, development and destruction of the universe (see Chapter 6). All forces that take part in this process, their conections and sequence of development in time are attached to the elements of Sri Yantra geometric structure. Another section describes hierarchy of human subtle body chacras and its connection with universe, stages of space evolution, this section is also attached to the coats of Sri Yantra star (see Chapter 6). In the terms of the modern language this mandala is a kind of associative data base but is much more convinient and clear than modern computer ones. Possibly, in the future such principles of geometrical structuralization of the information will be used in computer data bases. Boundaries between different geometric archetypes are rather dissolved as on the semantic level. At the same time several externally different geometric images related to the same archetype can exist simoultaneously. In other words, several different geometric images can correspond to one archetype and the same geometric form can symbolize absolutely different objects (worlds, beings etc.). For example, the archetype of the male element (yan) can be symbolized by the triangle or pentagram with its top turned up, right svastic, vertical line etc. Besides at the same time pentagram symbolizes five primary elements, archetype of protection, Sun. The same pentagram turned up side down becomes a symbol of Moon, archetype of destruction, spoil, keeping at the same time its archetypic symbolism of five primary elements. Picture 13 illustrates these principles on the example of some common archetypic forms. The upper part of the picture (13a) shows the square symbolizing the primary element of earth and the principle of stability. At the same time many traditions connect its parts with all primary elements. Fire, metal, water and wood are situated on its sides while earth is in the centre. If we move that central point beyond the square we will get pentagram.

In order to make another topologic transformation we will suppress square's sides towards centre and each other. We will get the cross. If we prolong its parts on the sides in the direction of clock hands or the opposite one we will get rifht (yan) and left (yin) svastics. When we put them together we will come to sousvastic balancing two polar energies. If we increase the square out of its centre we will obtain protective square Bhupuru that establishes protective space around any mandala. Analogic transformations can be conducted in the third dimension. One of the examples is presented on the picture 13b. If we increase the edges from the points on the tops we will transform dodecaedr into icosaedr (one of the three-dimensional archetypes of Sri Yantra) and the other way round. This way five-angle edge turns into triangle one and the other way round. We get impossible on the surface transformation of triangle into pentagon. Form this point of view it is easy to see the connection between five-angle and six-angle (two crossed triangles balance of yin and yan) stars. Even more unbeliable transformations are possible if we switch to four or more space dimensions. This way the transformation of geometric archetypes allows to establish

connections between the worlds, objects and beings of subtle world and even to realize their transmutation into each other (for example alchemic transformations). The fractal model of the archetype A good metaphore for understanding the archetype's nature is given by the concepts of strange attractor and fractal that are widely used in synergetics in the process of examination of unbalanced systems (11). The strange thing about attractor is that it creats endless amount of absolutely unlike trajectories. At the same time all these trajectories are inside of the rather compact geometric set limited by the appropriate for the given attractor surface. The form of this surface shapes typical for this attractor geometric invariant. In more or less the same way endless amount of meanings and images of an archetype create inner unity and define its wholeness. A strange attractor usually has such feature as fractality which we have already mentioned. In other words any of its parts is not less complicated than the unity and the same is true for any part of thos part and so on. The same feature is present in the archetype, whose each element is as complicated as the unity. The fractal surface of one of such strange attractors calculated by the computer is shown on the picture 14. The difference between the strange attractor and simpler selfalike structure is in endless variability of trajectories it consists of (in a simpler selfalike structure we see the endless repetition of the same element). This allows to create more flexible and variable archetype's model.

And finally, geometric form of fractal sets surprisingly reminds of ancient yantras, mandalas, magic signs and symbols that were treated as the highest manifestations of eternal archetypes by all mystic teachings. The hypothesis stating that spin vacuum polarization and observed in its process memory effect create that phisical substrat where the archetypic information is recorded seems to be quite attractive.Here all unusual archetypes' features find their explanation. That is why the form obtains its surprising qualities as an intermidiate element, mediator between our world and archetype's reality, archetypic knowledge coded in spin polarisation of phisical vacuum. This way one can say not only of the topologic but of more general archetypic invariantness. Naturally, deep understanding of the effect of form influence, realization of the huge experience of ancient civilizations concerning applied use of form effects is impossible without taking in consideration archetypic invariantness. Hence, fractal sets and strange attractors may serve as the basis of the symbolic language describing archetypic images. This allows, on the one hand, to create data bases oriented

towards specific archetypic information and, on the other hand, to more adequately distinguish and interpret informationobtained by a person in the ASC. Projections of Divine archetypes in daily magic One more interesting feature of the archetype is its simoultaneous manifestation on the different levels of existence. For example the same god or spirit can symbolize the global cosmic principle, to be the basis of a sophisticated spiritual religious practice and at the same time be used for primitive daily magic. Yet, the ignorance concerning basic yantra's archetype and God may lead to serious side-effects consequences, for the daily use of the yantra is usually based on one of its side semantic associations. At the same time the ritual turns on the basic archetype which can influence the psyche in the totally different direction. So for example some Indian books on daily magic advise to use Sri Yantra to get strength, power and financial success (40). However, the essense of this yantra is connected with energy of time that finally ruins everything illusive. Thus strength, power and financial success have always been treated by esoteric traditions as illusive attractions leading to suffer and spiritual degradation. It is clear that worldly welfare got this way will quickly and tracelessly dissappear (that, nevertheless, may later become an impuls for spiritual development). Such strange idea of applied use of Sri Yantra seems to appear due to the superficial analogy: 'this yantra is connected with the highest cosmic energies and if they are directed in the needed practical way this can enable significant enrichment. One small detail was not taken into account here these energies are so strong that they themselves will direct you in their own way. Probably, advises to use mantra and sign of the highest primary sound OM for solution of daily problems and healing is based on the same logic. Yantra of goddess Kali can be another example. Traditionally it is connected with the destructive enrgy of time, death. Practices based on the work with it allow to overcome ignorance (illusion of one's own existence during one life only, form birth to death) and the fear of death and material attachments having their source in this ignorance. All this gives an access to huge energies of Kundalini hidden in us and as a result to the awakening of superabilities (sidhi). However, all this becomes possible after deep inner transformation. Its way is usually long and painful, for the overcoming of the fear of death is a very complicated process. Still, some simplified guides promis all this to you straight away and effortlessly. And at first you will achieve wealth and comfortable life, these material attachments based on ignorance that is struggled by Kali. Yet, other promises are basically real but only after overcoming the fear of death and obtaining inner peace. This, naturally, is hardly possible after few rituals or in the case when you carry the yantra with you but are not preoccupied with the serious spiritual practice. This includes the use of Kali Yantra for protection from demonic influences, long life for those who has it close to the body, curing chronic illnesses such as high pressure, paralysis, nervous ilnesses (the ones provoked by suppressed fears). However, there are some Divine archetypes whose use for spiritual practice and daily life is not too different and is avalable for uninitiated. In Indian tradition this is first of all goddess

Tara (also popular inTibet) who helps to overcome emotional chaos and panic and not to lose one's way. Another popular archetpye is god Ganesha (one of Shiva's sons) who also helps to solve daily life problems. Yet, such examples are ratherexceptions which once more underline the importance of the deep understanding of the used archetype (God, yantra, mandala, mantra). From the traditional point of view any form is a manifestation, projection of some archetype an endlessly complicated object, laying beyond the boundaries of our reality. Form this point of view the closer to the archetype the given form, composition or pattern of simpler elements is, the better the manifestation of the archetype is and the stronger is its influence. Furthermore, the decisive meaning has the tuning of the created form on the given archetype, i. e. its consecration, initiation, 'revival'. In ancient times these were longlasting and very complicated rituals. So every archetype is characterized by the endless variability of the images connected with it and at the same time contains something elusive, enabling to feel in all this the only source that cannot be expressed by words and definitions. This way in order to learn to work with archetypes one has first to obtain their inner experience in the altered states of consciousness and then to seize the widest possible spectrum of symbols connected with basic archetypes. It is important to stress that the same symbol is ambiguous and has many meanings. That is why the simplified schem of the 'symbol meaning' kind cannot be used. Unfortunately, that attitude is accepted by many primitive guides on extrasensoric activity and psychoanalysis and is often applied by badly qualified specialists for the interpretation of dreams and visions. This way only deep knowledge of mythology and religion can give the real undrestanding of subtle world symbols and penetration their deepest essense. The knowledge of archetypic symbolism is a necessary condition of safe journeys in subtle spaces. It allows to quickly orient oneself during the meeteing with an unknown object or being and to understand what to expect from it and in which circumstances it is dangerous or useful. If you know archetypic symbolism well you will soon understand what this meeting means to you and how to quickly get reed of or minimize possible negative consequences, how to find common language in this situation and to get the maximum use out of it. The difficulty of the archetypic symbolism is in the fact that the first, the most obvious interpretation usually appears to be absolutely wrong.

Chapter 4 THE TOOLS OF THE STRIDER BETWEEN THE WORLDS (OF THE SHAMAN AND MAGICIAN)

Variable gadgets and tools that helped in subtle travels has been known since the very ancient times. They can be divided into several classes according to their function. For the first these are navigation tools, different maps, 'start points' (specially equipped places from which the travel begins), navigation mandalas, special amulets and many other things.

4.1. Psychoenergetic gadgets For the second these are variable gadgets and tools necessary for directing streams of vital energy. They are needed for preliminary purification of the place of the planned travel, its protection and for the forming of hyperspacial tunnel, opening diaphragm. Besides psychoenergetic gadgets effectively help natural energetic structures of human body, enabling concentration, modification and directing in the chosen way the vital energy during ASC travel. It is enough to think of the role played by vital energy in subtle reality in order to understand the huge meaning of such tools. They are:

Resonators mechanisms that concentrate certain kinds of energy. For example the energy of each of five primary elements is concentrated in one of five Platonic bodies (11). One of the most common resonators is 'vadjra' that is popular in India, Tibet, China, Japan and many other countries. We will speak of it later. These are also variable crowns, hats, helmets known since shamanic times. Focusing mechanisms. They allow to form relatively narrow stream of vital energy and direct it in the needed direction. These are variable magic, sticks, ritual knives, swords and many other things. Accumulators that serve gathering, accumulation of vital energy. In ancient times this function belonged to different natural substances mixtures of organic and nonorganic ingredients, crystals. There also are some more complicated mechanisms that use the effect of shape. For example pyramids, vadjras, stupas and other ones combined with special accumulative sets. Generators mechanisms that generate vital energy. One of the oldest ones are Chinese wormwood cigarettes and Tibetan mantra wheels; the fire is also a kind of the simplest generator up to the certain extant. Modulators modify vital energy, i. e. purposely change its qualities and features. One of the simplest forms of modification is spells and imitative magic. More

complicated constructions use magic signs, mandalas, mantras (both, narrated and written down in the form of the text). After all this is modification that gives vital energy the needed qualities that is why practically all enumerated above tools have in their construction some kind of a modulator. For example in the mantra wheel this function is fulfilled by the roll of paper covered with mantras which is placed in side the wheel. The lack of such modulator is one of the most common disadvantages of modern psychotronic constructions which drastically decreases their effectiveness. Many tools match several of the mentioned above functions. For example these are magic looking glasses on which we will concentrate later, aromatic candles and thuribles (they are at the same time generators and modulators of vital energy) and many other ones. Architecture constructions Special architecture constructions that play the role of psychoenergetic mechanisms deserve separate examination. These are pyramidal structures as Egyptian pyramids that have a square in their basis or the ones with a pentagon as on Mars. These are also ancient megalithic constructions (stone circles, dolmens, labyrinths, painted stones). The same can be said of mantra stones, mantra flags, mantra wheels moved by wind and water common in different regions of Himalayas. Stupas, pagodas, variable chapels and temples also belong to this group. All these constructions work with energies of earth and space forming of them appropriate for a human being psychoenergetic environment and creating good conditions of entrance ASC tuning the place for the contact with certain levels of subtle reality. Some of those constructions will be examined in a more detailed way later. The newest elaboration A few words should be said of the newest elaboration in the field of psychoenergetic tools. Such projects are either connected with the realization of some old ideas on the new technologic basis (for example mantra wheels moved by electricity, ancient mandalas on the computer screens or as holograms etc.) or are based on new physic principles with the use of qualitatively different technologic attitudes (for instance modern spin-torsion generators use the principle of Tibetan mantra wheel but it is spinned by invisible electromagnetic whirl, thus laser negentropy (vital energy) generators form their effulgence by changing the entropy of crystal net). All these directions are very promising and interesting but their use needs serious primary approbation. Other than traditional mechanisms checked by centuries and sometimes by thousands of years, here some unexpected side-effects or other unpredictable consequences are possible. One should be especially careful with the mechanisms based on new physic principles. Nevertheless, unproper use of traditional constructions may also present a serious danger. For example the same Egyptian pyramid concentrates the energy inside. At the same time the environment is drained of energy and the zone of negative energies appears over the pyramid. The scale of this effect can be easily seen in the city of pyramids in Egypt; the blooming oasis has turned into lifeless desert. Yet, now one can buy plastic pyramids filled with sand that are supposed to be kept under the bed or chair for better health!

4.2. Mechanisms oriented towards interactions with beings Mechanisms oriented towards interaction with spirits and other subtle beings belong to the third class. The basic mean of contact with subtle world is streams of vital energy, hence, the task can be fulfilled with the help of majority of psychoenergetic tools enumerated above. In ancient times altars were a very common tool, it served to 'pay' gods and spirits. Naturally, the payment had a form of vital energy of the sacrificed beings. In the earliest traditions human sacrifices were common, later they were replaced with sacrificial animals and as religious consciousness was growing only vegetable products as honey or milk were sacrificed, they were not connected with violence and murder. On the highest level the sacrifice is information (the sacrifice of knowledge) (Simentsov). However, in all these cases some kind of an altar is kept as the way of transmission of vital energy to the needed receiver. As a rule the altar has a form of three-dimensional mandala, mini-temple oriented according to geographic directions. Yet, this can also be an element of the landscape, a suitable rock, a tree branch. So Siberian shamans, when they wish to make a sacrifice for the spirits of the lower world, hang the sacrifice on the Northern branch of the specially chosen tree, for the spirits of higher world they choose the Eastern one. Another important mean of contact with the subtle world is the place of spirit. The function of this mechanism was very well expressed by one Evenky shaman. She says that idols, images and other holy subjects are 'a seat of the spirit that a person should prepare not only for the spirit but also for the guest' if he or she wants the guest to be able to talk to him or her and take this particular place (41). This 'seat' can be a spirit's figure carved of wood or some other material, its drawn image, particular tree, hole, cave. Houses for spirits are made for longer stays, this can be any of the subjects mentioned above or a tambourine, its pendants or clothes pendants (resonators), a stick, a sword etc. Some traditions, for example Thailand, make special houses for spirits which remind of small temples where the sacrifices are made (see picture 15). In more developed traditions gods or spirits dwell in appropriate yantras and mandalas (both iconography and geometric), form resonators, sculpture images.

The opposite function is fulfilled by entrapments for sinister spirits, they are supposed to attract and then isolate or throw out of our world danger beings. Such mechanisms also can have a form of small constructions or mandalas. They may also contain some bait that matches the tastes of the corresponding being. In order to protect the place of the altered state travel some special gadgets can be used to get reed of undesirable spirits, these can also be guarding spirits. In Buddhist temples such spirits (or rather their seats) are presented as two lions or dogs that seat by the both sides of the entrance. Besides one of them is on the stage of inhale and the other one is on the stage of exhale (for during the inhale fighting qualities are drastically weakened). Obviously, the image itself is not enough, all those constructions start to work only after special rituals of consecration and initiation.

4.3. Mechanisms for establishment and maintaining ASC The fourth group of mechanisms and methods serves the establishment and maintaining ASC. Their aim is to switch our attention from the external reality of 'thick' material objects to subtle levels which goes together with blocking our five senses and changing the way of

work of our brain. Furthermore, the very character of interaction of our nervous system and brain with 'subtle' body that consists of field structures (chakras and acupuncture channels seems to change. It is understandable that the control over such complicated process needs rather effective methods and tools and the less practitioner's preparation is, the more he or she needs them. Really, a deeply developed mystic enters ASC spontaneously, practically without any outer mechanisms. Thus a beginner needs external help and the worse his or her control over his or her organism and mental life is, the greater this need is Hallucinatory substances One of the oldest 'mechanisms' of this kind is variable hallucinatory substances of vegetable, animal or mineral nature (36, 37). However, in spite of the visible simplicity, this mechanism is far from being the safest and the most effective. Probably, that is the reason for which such substances are typical only for early stages of esoteric traditions development. Then they are replaced by more controlled and lacking psychological and biochemical side-effects methods and mechanisms. This picture can be observed in Hinduist, Tantrum and Tao traditions. That is why the examination of the role of hallucinatory substances in establishment ASC is a rather historical matter that allows to understand primary stages of forming of esoteric traditions. Modern researches prove that the use of hallucinatory substances is justified only in rare cases and rather serves elaboration of individual unconscious problems than for travels in subtle reality (8). Hence, we will not concentrate in the more detailed way on the practical aspects of their use. All existing methods and mechanisms for ASC establishment can be roughly divided in two large groups (naturally, if we take into account hallucinatory substances there would be three ones). These groups are based on psychoenergetic and psychophysical influences. Certainly, in practice the boundary between them is not too clear, for many mechanisms contain both elements. For example geometric mandalas, on the one hand, influence as psychophysiological visual factor and, on the other hand, extremely strong psychoenergetic influence is traditionally connected with them. The same can be said of a tambourine traditional shamanic instrument. On the one hand, it is a source of the rhythmic sound whose strongest influence on psychics is well known, on the other hand, it is a powerful generator of the modified vital energy. Yet, such classification helps at least somehow find the way among plenty of ancient and modern mechanisms serving ASC establishment. Psychoenergetic mechanisms Variable temple constructions that use the effect of form in order to establish ASC belong to psychoenergetic mechanisms. The same effect of form works in special crowns, helmets that make the entrance into ASC easier. These are also special mandalas and yantras with appropriate mantras (the effect grows when they are in the temple). Different aromatic substances also help ASC establishment, working by the mean of smell and by modification of vital energy streams.

One of the oldest means of ASC establishment is a breathing rhythm. It works due to the imposing of a certain rhythm and changing the amount of oxygen and other gases in blood and this way influences the brain biochemistry. Besides according to the traditional conceptions, breathing controls delivery and redistribution of prana in subtle body (chakras and acupuncture channels) and this way it can help the establishment of ASC. In order to achieve the pointed tasks earlier traditions particularly stressed intensive breathing of the hyperventilation kind, more mature ones used variable pauses. Psychophysiologic mechanisms The oldest mechanisms with obvious psychophysiologic influence are connected with imposing the rhythm. These are first of all vargan and khamus, a traditional musical instrument of Siberian shamans that is put across the teeth when is played. As a result the vibration of the metal or bone disc are transmitted to human scull bones and the whole head becomes a resonator sphere. This way rhythmic vibrations directly influence human brain. In the simplest cases this function can be fulfilled by rocks or sticks hitting each other. Naturally, plenty of such rhythm sources were invented. However, the most popular instrument in shamanic tradition is a tambourine and its many modifications as drums, gongs, plates and so on. The first thing we see is a source of rhythmic sound that changes the regime of brain work and helps to make five senses signals quiet (42). Nevertheless, this is also a psychotronic generator where the shape effect is used (tambourine's geometric line, the material it is made of). Besides this is also a mandala drawn on the tambourine's leather and the house for helping spirits that dwell there. All those factors seem to play a more significant role than the sound itself. That is why making a good tambourine often took several years. Thus material, shape and picture influenced main connections with this or another world. Many modern mechanisms with the similar influence are also based on the use of rhythm. These are variable audio-records with brain rhythms and video-records where brain rhythms are inbuilt in visual images (as time rhythms or space waves). Similar ideas are used in different constructions of visual stimulators as glasses or helmets where the rhythm is imposed by bright flashes of light, sometimes they use colorful spatial waves. More flexible influence is ensured by systems with biologic reversal connection where the qualities of stimulation depend on natural biorhythms of the human organism, their frequency, amplitude, phase etc. (11). New and very promising attitudes are based on the use of computer systems of virtual reality, virtual helmets and suits working in interactive regimes. They allow to match traditional methods and images (mandalas, mantras) with qualitatively new technologies of influencing psychics. Yet, such mechanisms are still at the stage of preliminary research projects. Also works concerning the use of variable psychotronic generators and other alike mechanisms for establishing and deepening ASC are at the moment on the level of experimental research.

Another interesting attitude is based on the phenomena of sensory deprivation. In ancient Tibet monk's initiation included several months stay in the absolutely isolated cell in the depths of a mountain. This enabled to minimize the stream of sensory stimulation and obtain a deeper entrance into subtle reality. In the XX-th century this principle was rediscovered during the research on sensory deprivation conducted in the frames of the space program. That is how the isolation bath was elaborated it is a small pool filled with warm salty water unpenetrable by light and sound. The temperature and density of water were maintained on the level equal to corresponding characteristics of human body. This way the signals of five senses became minimal and ASC entrance was much easier. Modern versions of this mechanism sometimes use additional influence of the specially matched music. Certainly, only enumeration of mechanisms (gadgets) for subtle travels used in variable traditions from shamanism and magic to mysticism and religion would take plenty of place. That is why we will concentrate only on some of them suitable for a modern human and well checked in our days. Their detailed descriptions and methods of use can be found in Appendix 5, now we will illustrate everything that was said with few examples. Magic mirrors and accumulators One of the most effective helpers for entering ASC and crossing into the needed subtle space, the travel itself and return are magic mirrors. In fact externally they usually do not have the reflecting surface of mirrors we are used to. Sometimes they are even absolutely black, dull or rough. The term 'mirror' means that they can be a passage into other subtle spaces, for esoteric tradition first of all treats the mirror as the subtle door, passage leading to other worlds. The magic mirror is a diaphragm that hides the entrance into subtle tunnel and also as a radiator of the directed stream of vital energy (43). Mirrors matched with magic accumulators are especially effective. In this case accumulator works as an intensifier of the mirror's magic qualities and as a modulator of the emanated by it energy (44). Magic mirrors constructions and methods of work with them are described in a more detailed way in Appendix 5. Stupa Stupa is one of the oldest architecture resonators common in Buddhist tradition. One of its functions is connected with harmonizing of environment energies and creation of the deeper contact with higher levels of universe. The important thing is that other than Egyptian pyramids stupa not only concentrates the energy inside but also emanates it around. At the same time stupa's geometry reflects the structure of Kalachakra mandala, i. e. works as a kind of a three-dimensional map of subtle reality, a model of the universe. All this makes the space around it appropriate for ASC travels. One of the most common practices of work with stupa is going around it in the direction of clock hands movement, reading mantras and visualization of connections between different parts of stupa and one's subtle body with the cosmos of Kalachakra (see Chapter 6). Mantra OM MANI PADME HUM is often used for it.

The symbolism of stupa is variable. It simoultaneously symbolizes not only the structure of the Kalachakra cosmos but also the teaching of Buddha and Buddha himself (his subtle body). Picture 16 shows the section of stupa common in Tibetan Buddhism and picture 17 shows the stupa placed in Nepal, in foothills of Everest, 3200 meters height above sea level. If we compare stupa with the structure of Kalachakra cosmos (see Chapter 6) its lower multi-level part up to spherical dome corresponds with three lower discs of primary elements, the dome contains the upper disc of earth, 12 paths of wind and Meru mountain and above them its top and the hierarchy of upper heaven coats are situated (45). At the same time each of the stupa's levels corresponds with one of primary elements as it is shown on the picture 16. The lower square part up to the dome is 'earth', the dome itself is 'water', thirteen discs on the blade present 'fire', 'the umbrella' over the blade (sometimes also with Sun and Moon over it) is 'air', the flame on the very top (and sometimes Sun and Moon below it) presents 'ether'.

The 'tree of life' is situated in the middle of empty space inside the stupa, it is a model of the tree of the world (of a picket, a mountain), the central axis around which the universe is structured. It is usually made of the best sandal or non-toxic fruit tree. In those places of the 'tree of life' which are marked with white circles mantra syllables OM, AH, HUM, TRAM, HRIH are written from top to bottom, they remind of the connection between the stupa and chakras of subtle body. Form this point of view 'the tree of life' appears as analogy of the central channel. Usually relics of a saint's body, pieces of his garment and sacred texts are put in empty space inside the stupa. Small sculpture stupa images (tsha tsha) made of clay in Tibet contain ashes of dead. All this together with initiative rituals allows to turn stupa into the channel between our reality and higher subtle levels. Mantra wheels are put around big stupas in order to strengthen its psychoenergetic influence. They are moved by pilgrims as they walk around. In hilly landscapes stupas are placed along the roads or in sacred places, places of power next to mantra stones, flags, wheels moved by water or wind. All this together works as the most powerful tool for

balancing and harmonization of landscape's energies and creation the best conditions for people's life and spiritual practice. Further examination of mechanisms of work of such constructions, their integration with modern technologies can give new powerful tools for restoration and maintaining ecological balance on our planet.

4.4. Principles of map-making As a seaman or astronaut needs navigational maps, so a traveler in parallel universes and subtle worlds should have appropriate set of variable maps. Some of them are maps ordering mutual positions and connections of different worlds, others are maps of separate worlds describing their spatial organization. It is understandable that such maps should be much more complicated than usual geographic ones at least because of four (or more) dimensions of the space presented by them. Normally such maps use the image of cosmic tree or heaven mountain in order to organize the space. Correspondingly the roots are associated with the lower world, the trunk with the middle one and the crown of the tree is connected with the upper world. Often the images of heavenly bodies (Sun, Moon, the Pole Star and others) play the same role. However, such vertical construction is rather a simplified way of description than the reflection of real connections between the worlds. As we have already mentioned the organization of universes in multidimensional space reminds more of a bunch of grapes where every berry is a universe. All of them are connected with each other directly. The other extreme would be to present the subtle level of reality as homogeneous and amorphous mass of worlds. Naturally, some worlds are connected with each other stronger than with other ones. The character of such connection may also vary. It is clear that the more significant the differences between the physic laws, geometry of space and time are, the more difficult the establishment of connection between such worlds is. And the other way round alike universes can be strongly connected and have common history and influence each other. Alike worlds can form a kind of clasters: braphmaturas (the ones with common metahistory) and sakaulas (the ones with 'half-transparent' boundary between them) as it was described in D.Andreev's book (46). The following kinds of such connections unifying different worlds can be schematically distinguished: 1. Worlds with the delicate, transparent or half-transparent boundary (sakaula according to D.Andreev).

2. Worlds that have common metahistory (bramphaturas). 3. Worlds that have similar structures of space and time, physic, social and other laws, microorder or which are a turned up side down copy of the origin (more or less in the way demonic worlds copy Divine worlds: 'the devil is a monkey of God'). Such worlds are often called reflected. 4. Worlds that have 'root' connection, i. e. tied to some levels of the basic world. This can be: a) connection with geographic and nature-ecological regions; b) connection with cultural, ethnic, religious communities; c) connection with certain geologic formations. Such root connection can manifest through any of the first three points, i. e. express through more 'transparent' boundary between corresponding worlds in certain geographic, geologic, natural or national regions etc. We would have to change the normal look of a geographic map, for we have to present the multidimensional space on the surface. As it has already been mentioned in the fourth dimension the objects seems to be turned inside out. Picture 18a shows how this is done with the spherical shape of Earth we are used to. First we make a cut from the surface to the center. Then the edges of the cut are widened and the center is going down. As a result the Earth surface transforms into the protuberant disc and its inner coats take the form of the cone with its top in the Earth center.

Such transformation enables the presentation of root connections of geographic and geologic regions of our planet with corresponding parallel universes as it is shown on the picture 18b. Demonic and after-death worlds of the going down raw appear to be connected with geologic regions of Earth, thus the worlds of the up-going raw are connected with geographic and ethnic regions (46). Naturally, these worlds are not in our space. Their structure simply up to the certain extant reflects geometry and organization of corresponding parts of our planet and in those places the boundary between them is more transparent. It is clear that presentation of such multidimensional reality on the flat sheet of paper is a difficult and ungrateful task which is often impossible to fulfill. From this point of view huge perspectives are given by the use of computers and virtual reality technology. Especially when we interact with the computer not through the flat screen but through the virtual helmet that gives the three-dimensional picture. This direction only begins its development and it is too early to speak of working virtual maps of the subtle world. Some mathematical tasks are still to be solved they are connected with transformation of multidimensional spaces in two- and three-dimensional projections

suitable for human psychics perception and the visual interface also needs improvement. Yet, it is only a matter of time.

Chapter 5 TECHNOLOGY OF CROSSING, PRACTICAL TECHNICS OF PREPARATION AND ALTERED STATE TRAVEL

The success and safety of the travel into subtle spaces is mainly defined by preliminary period, correct choice of the travel place and time. That is why the preliminary period as a rule takes much more time than the travel itself. Let us say that in Siberian shamanism the preparation for an important ritual might take several months, thus the travel itself would take only one or two days (47). The similar picture can be seen in Tibetan tradition Bon, Indian Tantra, Buddhist esoteric rituals etc. Such preparation solves few important tasks. For the first the task of navigation, getting to the needed sphere of subtle world, to the needed spirit or god. This usually does not happen straight away but after passing through some intermediate stages and trials (see the description of the Clear tent ritual). The means of navigation are the correct choice of the place and time of the travel, the forming in the start point the environment that resonates with the planned travel's destination (surrounding, clothes, magic tools), the use of appropriate associative codes, magic keys, helping spirits etc. For the second, it is purification and protection of the place of travel. This ensures the better tuning on the destination place by removing background psychoenergetic factors which drive one's attention away and create side resonance in undesirable directions, it also protects the traveler's body during the travel in ASC. This is especially important, for during the travel the vulnerability of subtle structures of human body rapidly increases and the subtle space is full of parasites and plunderers. For the third, this activates psychic energy and structures of the traveler's subtle body, tunes and focuses the energy on the task of the travel. That is also a very important task, for psychic energy is a basic tool of interaction with subtle reality which ensures the movement in the needed direction and protection from possible dangers on the way. Here psychoenergetic exercises, special mechanisms and gadgets (magic mirrors, rods, sticks, crowns, amulets, crystals etc.) are used. One can distinguish the preliminary stage that takes quite a long time and direct preparation before the very travel. Now we will examine each of these elements of the preliminary period separately.

5.1. Navigation

Naturally, the system of navigation in the subtle world is based on the knowledge of its geometry and cartography, features of tunnels that connect separate subspaces. All this was described in Chapters 1 and 3, thus we will come back to the maps of concrete worlds in Chapter 6. However, this is not enough we also need means and tools of navigation, for any ship needs a steering-wheel, a rudder, a compass and many other things in order to move according to the map. Now we will concentrate on them in the more detailed way. The principle of likeness The vast majority of navigation means in the subtle world are based on the principle of likeness, one of the main principles of ancient magic traditions. Putting this in the terms of the modern language, that principle contains the idea of the associative resonance. In other words, the greater the similarity between two objects, space fields, their inner states is, the stronger the informational connection between them is. So since the very ancient times the deep connection between a human and his or her image (a sculpture, a portrait, and a photograph) has been known. It is possible to get the information concerning this person's condition and even influence him or her in spite of the huge distances through such image (33, 41, and 48). The strength of such connection depends on the degree of likeness of the image and the origin, the wideness of the associative raw connecting them, the range of psychoenergetic concentration (the psychoenergetic 'charge' of the image). In order to increase such associative raw bits of origin's skin, hair, the sperm or blood were used. It should be noticed that this principle is well known and effectively works in modern physics and electronics. Variable means of communication from radio-receivers and TVsets to mobile phones are based on it. This is either matching of resonance frequencies of oscillatory circuit or similarity of enter and exit codes in the systems of a mobile phone kind. In any case the similarity of two distant in space objects ensures the connection between them. The subtle navigation is built in more or less the same way. Your task is to form your own condition and environment before the travel so that they would maximally alike with the place you are going to and the being you would like to meet. You should remember that the effectiveness of the principle of likeness is directly proportional with the degree of your concentration on associative images, their 'charge'. Additional strengthening of your connection with the travel's receiver can be obtained if someone from the other side is also concentrated on you. This is the aim of the widely used variable sacrifices addressed to the spirit or god you are going to meet. Such practice is very popular in different kinds of shamanism and developed religious traditions. They differ only with the nature of sacrifice. The early forms of shamanism usually use alive being (a human, an animal); mature religious traditions prefer vegetable products or pure information (the sacrifice of knowledge). Now we will examine the images used for establishment of associative raw. This is a look of the travel's place, its history, artificially created surrounding, the chosen time of the day, the day itself, the month, the year, the stage of the lunar cycle, astronomic or astrologic events (for example solar or lunar eclipse, comet's passage etc.).

So the tops of hills and mountains are preferable for travels in the upper world and dark caves and canyons are suitable for travels to the lower one. The movement down the river is associated with going down to the lower world and the movement up with going to upper world. In the same way each of the eight basic and intermediate geographic directions are is associated with one of the spaces of upper or lower world, here the connection is also built on the principle of likeness. So for example East is connected with rising Sun, spring, birth, awakening life and that is why it is associated with the upper coats of the upper world. North is winter, death, the stage of destruction that is a source of its connection with necrosphere, the world of dead, lower coats of the lower world. In the same way the surrounding of the place of the travel is formed. Here the connections of materials, their colors and shape with five primary elements and associated with them worlds are used (see Appendix 3). There also are more complicated associations between the surrounding geometry and the space of the travel's receiver. For example shamanism often creates the model of the travel's route with all its intermediate stops and final point. The world tree is presented by a pillar or a real tree, appropriate spirits are carved of wood, and the route of the movement is shown by the tensed links (33, 41, and 47). The important factor is the history of the place of the travel, things that have happened there. So the places of battles, executions, and cemeteries usually have a strong connection with necrosphere, worlds of dead and appropriate spirits. The spots where ancient temples and holly places had once been are usually connected with corresponding higher egregors. However, they carry the imprint of archetypes of their religious tradition and it is good to know of its symbols and images during the travel. Even stronger effects can occur in the places of power. The boundaries of subtle reality are usually more transparent and dissolved there which makes the crossing into subtle reality much easier. Nevertheless, these places are as a rule tuned on rather narrow class of worlds. Besides they normally have pretty long religious and mystic history that makes the associative resonance even narrower. These spots quite often were a place of conflict between antagonistic religious traditions when the ancient temples were ruined and replaced by the new ones. So many Christian temples are built in place of the destroyed pagan ones. In its turn in Jerusalem and Constantinople Muslim mosques were built in the place of the ruined Christian temples. The same takes place in India where Hindus and Buddhist temples are destroyed and replaced by Muslim mosques which is a source of serious religious-ethnic conflict. Peaceful co-existence of ancient and later religious traditions in the places of power is rather an exception than a rule. Scotland can be an example here; there I have met ancient megalithic stone circles on the territory of Christian temples, not to mention that the circles have survived on the farmers' fields (their age reaches 7 thousand years). Unfortunately, they were practically totally ruined on the territory of our country. Naturally, such history creates rather destructive subtle energies and the travel in such place may be pretty dangerous especially because the crossing into deep coats of ASC is very easy here. That is why the work in the places of power demands significant experience and

good control over psychoenergetic techniques combined with the knowledge of the place's history and basic principles of connected with them religious traditions. The appearance of the traveler and his or her helpers, their clothes and behavior also belong to associative images. So for example during the travel to lower worlds metal decorative elements, bear and wolf skins prevail (materials and animals strictly connected with the lower world). During the travel to upper world wood, feathers and deer skin are used (47). Many shamans also often apply the imitation of behavior and habits of the invocated spirit or its favorite food. Another very important class of associative images is connected with archetypal symbolism. These are variable magic signs, mandalas, yantras, iconographic images, mantras, spells, prays etc. Here the principle of likeness also works but not on the external superficial level as in the earlier examples thus on the level of the deepest essence. That is why the significance of archetypal symbolism depends on the degree of tradition's development and sophistication of practices we deal with. So for example sophisticated Indian and Tibetan yogis and Taoists do not use any external symbols or attributes at all they work with archetypal images in their mind. So for example in shamanism the sculpture of a god or spirit, that is wished to be contacted, carved in wood or bone is usually used to tune on this being. Here we deal with iconographic often anthropomorphic archetype. The same role is played by Christian icon and pray addressed to a certain saint or other sacred being. The same archetype can be expressed in more abstract geometric form. Such sacred images are very popular in Indian Tantrum tradition and are called yantras, i. e. mandalas addressed to the concrete god whose name is usually present in yantra's name. For example Ganesh yantra is addressed to Ganesh etc. Additional tuning is ensured by mantras and magic signs usually written in the space of the yantra and repeat by the adept during the travel. Such geometric yantras are believed to be a stronger tuning tool, for they appeal to the deepest archetypal essence of the god and do not turn towards one of its external manifestations. Yet, their use demands deeper esoteric preparation and is available on rather high levels of skill. That is why the same yantra is usually present in both iconographic and geometric forms. Picture 19 shows two versions of the extremely popular in India Ganesh yantra (40). This god helps to overcome daily difficulties, protects from negative beings of the subtle world. In ordinary families you will as a rule see iconographic version of the image.

Yantra often combines iconographic and geometric elements and when you work with it you concentrate on those which are more available to you. Such images are common in Tibetan Tantrum Buddhism. Kalachakra mandala is probably the best known among them (45). Sri Yantra is another extremely popular mandala used in Hinduist Tantrum tradition for tuning on the worlds of past and future (see Chapter 6, Appendix 4). Certainly, the use of mandalas, yantras and mantras is not limited to the tuning. They are for example applied at the stage of the preliminary purification and are on of the basic tools of interaction with subtle world during the travels. Variable magic mirrors and accumulators already described in Chapter 4 are also often used for tuning on the travel destination point together with traditional mandalas and yantras. In fact they can be treated as a kind of mandala but with the wider spectrum of influence due to the possibility of retuning towards different receivers (yantra is normally tuned on one receiver only). Scenarios of crossing As a rule the instant crossing to the needed world and the needed god is impossible. Usually it is conducted stage by stage through a number of intermediate worlds with overcoming of many difficulties and trials. Besides the further from our reality the subtle

world is, the more difficult and complicated the way to it is. Examples of such complicated subtle routes we given in the description of the Clear tent ritual, a pass of Altai shamanism. A very interesting description of the step by step crossing through intermediate worlds is given in the book of R.Zhelazny Ambers Chronic. In this case the passage between the worlds goes together with the movement in physical space and the mean of influence is visualization of small changes form the present world to the next one. Such sequential transformation creates step by step the desirable structure of reality. Two persons take part in this travel, one of them drives the car and the second one (Random) actually forms the trajectory of passage through intermediate worlds: "I have turned left and the sidewalks which we were passing suddenly started go with sparkles We continued going forward and I could not help surprising. What is going on after all? The sky became green and then pink We went under the bridge and when we went out the sky became of the normal shade again but now we were from all sides surrounded by big yellow mills I have noticed that people whom we were passing were dressed in a strange way. I could swear that we passed a rider on a horse, riding in the opposite direction, clad in grey, with his collar put up and his head down, hiding from the rain Random still smoked and looked through the window, while the road turned away frome the share, going behind the high hill Turn left, he suddenly decided. What is up? Random burst out. I asked you not to stop. How else can we pass it by? Another sand storm came and when it became clear we were again going along the empty and plain road. I have decided, that he really adds and takes away in seen, world, environmental us to move us more close to Amber, and that it is a unique way to get there What you do now? I venture to ask. Look only! Now at us is both sky, and wood. While all goes so well, that is not trusted at all" In spite of the fact that the given fragment is taken from the fiction literature it precisely shows basic elements of successive passage between subtle worlds typical for shamanism and magic tradition.

5.2. Ensuring of the travel's safety There is no necessity to speak of the importance of ensuring the safety of the altered state traveling. It is well known since the very ancient times that the body of a person staying in ASC is especially vulnerable and needs additional protection. Besides the quality of navigation, the possibility of getting in the needed subtle space strongly depends on how well the place of travel is purified and protected. The first condition of safety insuring is the good choice of the place of travel itself. As it was already mentioned the choice of the place is directed by the principle of likeness, its

similarity with the point of the final destination. However, another not less important factor is safety, protection of this place. Certainly, we first of all mean psychoenergetic safety and protection. There should be no destructive or undesirable streams of vital energy, unfriendly or aggressive spirits, subtle channels connecting this place with dangerous worlds (for example necrosphere, worlds of hungry spirits, hells and others). It is worth to remember that psychoenergetic profile of the place is quite individual and the place good for one person can be absolutely forbidden for another. A wonderful key for solving all these matters is given by Chinese and Tibetan traditions of Feng Shui. Obviously, modern environment imposes the need of some modernization that allows to take into account the influence of variable technogenic factors from artificial landscape elements (electricity lines, underground cables, different constructions) to daily and electronic equipment (TV-sets, computers and others). All this is the strongest psychoenergetic and informational factor that's ignoring makes valueless any Feng Shui methods. After the choice of the suitable place the Feng Shui methods can be used for additional correction of its psychoenergetics in order to ensure appropriate streams of vital energy during the travel. It should be stressed that such correction is also strictly individual and is done for the concrete person. All the matters of the choice and energetical correction of the place of the travel are examined in the more detailed way in Appendix 3. As a rule even the most optimal place needs purification it is especially important if the exit is conducted in the space of the modern city. The arsenal of tools used for the purification is rather wide from ancient and traditional ones as the flame of a candle, aromas, mantras, prays etc. to modern psychotronic mechanisms and gadgets. All those tools and mechanisms, variable practical methods are also described in Appendix 5. Basic ideas on which purifying methods are based consist of the use of variable influences destructive for unfriendly subtle beings which create undesirable for them psychoenergetic environment, the use of some absorbents of negative energies, bait-entrapments, subtle 'repellents'. When the new place is chosen the purification should be as full as possible and conducted more than once until the moment you feel that the [place is safe enough (a kind of general cleaning). After every purification the psychoenergetic protection should be done to prevent negative energies and beings from coming back. Feng Shui and other traditions have a wide arsenal of means fulfilling this task (see Appendices 3, 5). After that one can take care of correction, tuning and activation of the energies of the place of travel according to Feng Shui methods. All these preliminary rituals should not be done right before the travel, the energy needs two or three days to get quiet and stabilize. Before the very travel small purifying rituals can be done they serve purification and protection of the place and purification of the subtle body of the person preparing for the travel. This task can be fulfilled by aromas, wormwood or juniper smoke, mantras, magic signs and mandalas. Several such methods tested by the author can be given as examples.

The IM sign The IM sign from Kunta-yoga effectively works for purification and protection of the place of the travel. Its color is golden-yellow on the smoky background (picture 20a). It is drawn with the help of the 'energetic knife' mudra and is projected in four main geographic directions (if the travel takes place outdoors) or on four walls of the house. In this mudra the index finger is straight and the middle one is slightly bent, so their joints on the level of the first phalanx touch each other, the rest of the fingers is maximally relaxed. The sequence of the hand movements during the drawing of the IM sign is shown on the picture 20a. The movement starts from bottom to top and then goes according to arrows. Simoultaneously with the movement the mantra starts (it is long, durable I which is more or less the same loud all the time and slowly fading vibrating M). When the sign is drawn it is put on the wall with a smooth movement of hand. First the sign is drawn and sent forward (in the room in the door direction), then to the left, to the right and backward).

This sign can be projected on one's own body; the vertical axis goes from the solar plexus to the top of the head and horizontal one along the shoulders. In this case the sign is visualized as the unity it is important to make it flat as if put on the front surface of the

body. Such visualization with simultaneous reading of the mantra plays protective role and also balances and harmonizes the system of chakras. The fractal version of the IM sign presented on the picture 20b is even more effective. The Algiz rune The Algiz rune or 'an elk' is a good protective sign (its number is 15 in traditional Futhark alphabet). In this case the protection has a passive character, although it's maintaining needs certain amount of vital energy. The Algiz rune can be visualized as the whole image or be drawn with the help of the 'energetic knife' mudra which is a psychotronic generator (the rune is presented on picture 21; the arrows show the sequence of movement during the drawing).

Protective mirror During the travel in ASC it is very difficult to travel in subtle spaces and at the same time ensure the protection of the place of the travel. Still, the body of the person staying in ASC

becomes a kind of desirable bait for variable parasitizing subtle beings and needs effective protection. This is especially important in places connected with an ancient esoteric tradition. In this respect the use of the magic mirror with the accumulator that is able to work autonomously for a rather long time appears to be very effective. This task can be fulfilled by the concave mirror with the simple accumulator or, if the situation is particularly dangerous, with the universal one. The mirror should be charged with magnetic fluid modulated with the wish of absorption of all undesirable influences. The charge is locked and programmed to go out as long as protection is needed. The mirror's position should enable its radiance to envelop the whole place of the travel. When the travel is over you should clean the mirror by charging it with the ball of Akasha fluid right over the magnetic fluid that is already there. It is locked and then programmed to immediately disperse over the universe away form the settlements. The magnetic fluid together with the negative energies absorbed by it is taken by Akasha fluid and removed from the mirror (more details on the work with the magic mirror can be found in Appendix 5). Preliminary inner purification The inner purification can be conducted with the help of the following method of the practice of inner flame common in Tibetan Buddhism (49). This purifying practice of 9 exhales is done in the following way: The initial position. Take one of the meditative positions, press the tip of the thumb of your left hand across the base of the fourth finger and then make a fist. Put the fist on the right side of the chest so that the arm is more or less on the stomach height. The arm is slightly turned down so that the back side of the fist is on the level of the right elbow. Then in the same way make the fist of the right hand straightening the index finger. Close your left nostril with the back side of the index finger. Make a smooth and deep inhale through the right nostril visualizing that inspiring strength of all Buddhas and Boddhisatvas enters the right nostril as the radiant white light that is absorbed by undestroible wind and consciousness in the center of the heart wheel (chakra). Keep this inhale as long as possible. Close with the right index finger the right nostril and exhale unclean winds (dirtied energies) through the left nostril with three equal consequent exhales. At the same time visualize all your unclean winds especially of the left side as ink-black smoke. Slowly and smoothly inhale through the left nostril. Visualize radiant white light entering the left nostril and bringing the inspiring strength of Buddhas and Boddhisatvas that is absorbed by the undestroiable wind and drops in the heart chakra. Keep the pause as long as you feel comfortable.

Close the left nostril and exhale with three exhales. Visualize that unclean winds especially of the right side disappear. Change the position putting the right hand over the left one on the level of the pubis with thumbs' tips slightly touching each other. Make a smooth slow inhale with the same visualization. Then exhale through both nostrils with three exhales. After that imagine that all your channels, winds and drops have become controllable and harmonic. This full cycle can be repeated as many times as you wish, especially when you feel tired or some thoughts drive your attention away.

5.3. The travel After the choice of the suitable place and conduction of the preliminary rituals the most appropriate time for a given travel comes, the process of the travel itself begins. However, it is preceded by the short preliminary period. The preliminary period First the place and subtle energies of the traveler are energetically cleaned which has already been mentioned in the previous subchapter. Psychoenergetic activation and tuning of the subtle body systems on the specific work in subtle reality Then the psychoenergetic activation of the traveler is conducted it prepares the systems of the subtle body for functioning in altered states of consciousness. The main task of this stage is to balance and activate vital energies, chakras and acupuncture channels, to tune them on the specific work in subtle reality. In our daily life our subtle body is inseparably linked with the physic one in ASC it starts functioning as a relatively autonomous structure. Furthermore, its role in our interaction with the environment significantly grows; the structures of the subtle body become the new perception organs, replacing the sight, ear and smell we are used to. Thus modified streams of vital energies work as effectors, replacing our limbs. The most important thing is the change of the nature of interaction with the environment; all objects lose their normal clear boundaries, their lines become dissolved and imprecise, reminding clouds. The sight perception and touch are replaced by mutual penetration, interferential and transformation of forms.

It is understandable that the restructuring which takes place in all systems of our subtle body is very complicated. Naturally, its main part happens automatically, our task is only to help its normal development and slightly correct it. Besides it is very important to clean our energetic from the load of daily problems, present difficulties all that deforms and uselessly spend our vital forces. Otherwise we will find ourselves carrying lots of 'weights' during the travel, they will hold us back, make acting more difficult and provoke negative situations. The establishment of the protected space and its linking to the coordinate net The next very important stage of the preliminary period is the establishment of the protected space and linking to it the coordinate net. It allows moving in the needed direction of the subtle reality. In order to create the protected space the methods presented in subchapter 'Ensuring of safety of the travel (mantras, signs, mandalas and yantras)' can be used. Perhaps, the most common one is building of the magic circle. It simultaneously plays the protective role and creates the coordinate net, linked to the cardinal geographic directions. The magic circle The described method unifies the experience of Indian Tantrum and Celtic traditions (30, 50).The principle of building of the magic circle is based on work with archetypes of two polar energies being a fundament of the world creation the male one (Shiva, yang) and female (Shakti, yin). The male energy symbolizes the principle of the pure knowledge, spiritual aspect of the world, it is presented by the tree of the world, the endless axis (lingam) connecting all levels of reality, all subtle universes. Its analogy in our body is Sushumna the subtle channel running more or less in the middle of our spin. The root of the tree of the world is Muladhara chakra, its crown is Sahasrara. Correspondingly the female energy is more strictly connected with matter and is the energy of time. As we remember according to ancient philosophy the time is cyclic that is why the archetype of the female energy is a circle (ring, spiral), linked to the basic stages of the time cycle. They are presented by four seasons and correspondingly four geographic directions. Spring is the beginning, rising Sun, East. Summer is the period of maximum activity, blooming, and south. Autumn is the time of harvest gathering, summarizing, wisdom, and west. And finally winter is the end of the time cycle, death, north. However, it is worth to remember that ancient tradition treats death not as the irreversible end, the lost fight for life but as passage, transformation, preparation for the next development cycle. That is why this stage rather corresponds with the image of the station a slight sadness of the fare-well and a joy of looking forward for something new and unknown. Correspondingly, according to the analogy principle, each of these cardinal directions is connected with one of the levels of subtle reality (East and South are related to upper worlds, West and North to lower ones), that is used for navigation. Protective functions of the time energy are connected with the fact that it is, on the one hand, symbolizes the archetype of maternity and, on the other hand, presents the most

destructive strength of our universe. Really it is impossible to imagine anything material that would be able to resist the passing time. Thus the simultaneous visualization of the male and female energies is necessary for these polar factors to get stability. When they are separated they are quickly exhausted and disperse in space. When you build the magic circle you identify your body with the whole universe and visualize the male and female energies at the same time inside it and in the surrounding universe. This happens in the following way: you sit facing east or lay down in the same direction (if you use the laying position you should sit mentally). Then you start to imagine the male element as the endless axis connecting all levels of our universe, at this moment you can often feel warmth or heat in your spin. Then you build the circle of the female energy of time. You concentrate on East in front of you imagining spring and beginning. Then move your attention to the right, on South, visualizing the archetype of summer. After that you go behind, West and autumn and, finally, move to the left towards North and winter (the end of the cycle, the image of station). You end up building the circle in East again in the beginning of the next time cycle. Do not forget that the circle is built in the direction of the clock hands movement if to look at it from above. Then you simultaneously imagine the endless axis of the male energy and the ring of the female one, their polarity and unity. Successful building of the circle needs possibly wide use of associative raw during the visualization which includes imagination of visual, auditory, tactile and other modules. The brighter the formed image is the better the energy works. ASC entrance As we have already mentioned not once the travel in subtle reality takes place in altered states of consciousness (ASC). The psychics of an experienced practitioner normally enter ASC automatically. Yet, sometimes special methods might be needed they make this process easier which is especially important for beginners. This task can be fulfilled by very different methods from breathing and psychoenergetic exercises, hallucinatory substances to variable electronic mechanisms, computers and systems of virtual reality etc. We have spoken of some of them in the previous chapter, the more detailed description can be found in Appendix 5. The travel in ASC The travel in ASC normally starts with crossing into one of the subtle worlds. The crossing After the magic circle or another protective space is built one should concentrate on archetypes of the travel final destination point. trajectory of movement and primary space

from which the crossing into subtle reality starts. The level of concentration and maximal use of appropriate associative images is very important here. At this stage variable helpful means that make easier the exit from the physic body, the opening of the diaphragm and passing through the subtle tunnel can be used. The Bird sign for leaving the body The Bird sign from Kunta-yoga can be an example it helps to exit the body. It is presented on picture 22. The sign is applied in the laying position with one's arms stretched out to the sides. The upper circle is projected in Sahasrara, 'the wings' on arms, lower ends reach Manipura. The concentration on the sign should be kept until the feeling of flight, lightness and sky-blue shades appear. These feelings last until one realizes that the subtle body has moved beyond the physic one.

The sign can also be fixed in Hrit chakra (a bit lower than Anahata) also until the feeling of leaving the body appears.

The door (diaphragm) opening In order to open the door (diaphragm) and go through the tunnel one can use special mantras, magic signs, mandalas, visualizations or make quite complicated passes and rituals. Yet, all this strongly depends on the concrete world which one goes to that is why now we will not concentrate on this matter in the more detailed way. The travel The next stages of the travel that start after the crossing into one of the subtle worlds are defined by your route, the spheres of reality you get to, beings you meet etc., in other words, by concrete specific features of the travel. Perhaps, only hints and mechanisms used at these stages are common. Hints and tools necessary during the travel During the travel you might need psychoenergetic hints and tools ensuring safe and effective interaction with the subtle world and its dwellers. In fact the shaman's garment, his attributes (tambourine, crown, stick etc.) serve this aim. They can be very roughly divided into following groups: 1. Protective and martial. 2. Navigational, ensuring getting to the needed world and orientation in it. 3. Communicative, establishing contacts with subtle worlds dwellers and helping to interact with them. The description of such hints useful during subtle wanderings can be found in Appendix 5. Return The return is an important stage of the travel. In fact problems with coming back to one's own body and exit from ASC hardly ever appear. However, this cannot be said of travels with the use of hallucinatory substances. In these cases the return may present a separate and very serious problem. Terrense Mackena describes the case of his own brother who had used the liana (ayahuaska) and mushrooms broth for the altered state travel and had stacked between our and subtle realities for nearly two weeks. Certainly, others treated such state as a had form of schizophrenia (37). Basic problems of return are connected with obeying safety rules and ensuring quick recovering, well-being and high vital tonus. 1. Return 'disinfection': - getting rid of undesirable 'mates' (harmful spirits and beings) on the way back; - purifying rituals after entering the body. 2. Entering the body awakening. 3. 'Cleaning', activation of the subtle and physic bodies.

4. Psychoenergetic balancing (energies of five primary elements, chakras, channels). 5. Recovering if the effort during the travel was really significant.

5.4. Approximate scenario of the travel into subtle reality So the approximate scenario of the travel into subtle reality will look in the following way (hints and methods suitable for each point is described in previous paragraphs and Appendix 5): 1. Preceding stage (the choice and preparation of the place of the travel) 2. The travel 2.1. Preoperational stage (before the very travel)

Purification of the subtle body: + Psychoenergetic activation + Tuning the subtle body system on specific work in subtle reality Establishment of the protected space and the coordinate net linking ASC entrance

2.2. Travel in ASC

Crossing: + Leaving the body + Opening the door (diaphragm) The travel Hints and tools necessary during the travel a) Protective and martial b) Navigational, ensuring getting to the right world and orientation in it c) Communicative, used for contacts establishment and interaction with the subtle worlds dwellers

2.3. Return

Return 'disinfection': + Getting rid of undesirable mates) (harmful spirits and beings) on the way back + Purifying rituals after entering the body Entering the body awakening Activation of the subtle and physic bodies Psychoenergetic balancing (five elements, chakras, channels) Recovering if the effort during the travel was very significant.

Naturally, the real altered state travel as a rule contains only some of the enumerated above stages. In the case of simpler and safer travels this scenario is minimized. In more complicated cases preparation takes longer time. Obviously, enumerated above scenarios should not be treated as strict algorithms. One should remember that shamanism and more complicated esoteric practices are first of all an art where situational and not typical solutions are the first sign of the good skill. However, this skill does not come at once and practical mastering of the given methods of travel can be a good lesson. Nevertheless, while you use them try to feel your concrete situation and flexibly react on the changes of circumstances and variable surprises. Later form your own travel scenarios adapted to your mental life and energetic, remembering of the basic principles of preparation and organization of the subtle travel. And the most important thing: do everything step by step and very carefully, do not let the idea of omnipotence and pride to get a hold on you they are one of the worst temptations on the way of spiritual growth.

Chapter 6 CARTOGRAPHY OF SUBTLE REALITY

Now we will examine practical apply of the presented conceptions of subtle reality for making of world maps in different esoteric traditions. We, certainly, will be able to look only at the small part of the existing material, at the things that seem to be the most important and interesting for the first acquaintance.

6.1. Shamanism (Siberian shamanism and Celtic tradition) Shamanism is, perhaps, the oldest survived mystic tradition of our planet. The elements of shamanic vision of the world can be found in the most different religious and mystic pictures of reality of later times. Yet, the majority of forms of the ancient shamanism are characterized by very strict application direction, orientation towards the sphere of daily magic. Later mystic and religious traditions move their attention towards other worlds where they look for the sense of life and aim of our existence but the early shamanism is fully oriented towards animal, bestial aspects of our nature. This is survival at any price, obtaining power and strength, protection from possible negative influences of the world of dead and the world of spirits, ensuring support of dead ancestors etc. Such applying direction decreases and simplifies shaman's picture of the world limiting it to the nearest subtle worlds. At the same time many shamans and their traditions who had started with such practical daily magic get more and more attracted by entrancing complexity of the tree of the world, its poetry and self-sufficiency and remove the sphere of their interests towards the spiritual field and get closer to the sophisticated mysticism and religion. Although present times know quite a few opposite examples when for instance in the depths of the Christian world the most primitive black magic and variable forms of Satanism resurrect. Nazis Germany can be one of the brightest examples of blooming of black magic. One of the most important elements of shamanic practice is maps of subtle reality. They can have the most variable form: be transmitted in oral tradition, reflected in geometry of the house and surrounding landscape, presented on the tambourine or shaman's garment, drawn on paper In any case they are the most significant tool of navigation in the cosmos of a shaman, they are a concentrated expression of all those archetypal principles we have mentioned above. Modern researches on transpersonal psychology prove the importance of those navigation means for controlled travels into the most complicated informational reality of altered states of consciousness. The shamanism cartography is usually limited to three levels of reality: upper, middle and lower world. The levels that are the closest to our middle world are normally taken into

account. Naturally, the degree of precision of the scheme and details themselves may change but the basis is always the same. First we will examine the ancient Celtic cartography where all basic elements of shamanic cosmos are well seen. Celts The Celtic universe consists of three main worlds Upper, Middle and Lower ones situated on the different levels of the tree of the world (see picture 23). The upper world (the tree crown) contains gods-creators of spiritual and informational levels of reality, spiritual teachers of mankind. From there the whole universe, worlds of other planets, other levels of the cosmos are seen; the ways leading to them are also here.

The lower world is treated as a source of material and flesh level of our reality; it is situated at the roots of the tree Its ruler is the horned God (horns are symbols of fertility and power) who is shown sitting by the well as the primary chaos. He rules the seven rivers of life having their source in the well. These rivers go around the three worlds to the top of the tree of the world making a kind of a shell. As they go up they turn into rainbows. The worlds situated inside the shell are endless and at the same time from the outside this

universe looks smaller than a mustard seed (an ancient standard of something extremely small). Behind the ruler of the lower world the massive figure of the God of the earth is usually presented he looks as a stone. Spirits of nature, totems and other beings of shamanic tradition start their move from the lower world they go to the middle world along seven rivers of life. According to imaginations of ancient Celts the new knowledge crafts and practical skills also come from the lower world. The souls of dead and ancestors dwell there too. Other than in later religious conceptions here the spirits of the lower world are not treated as the absolute evil; however the majority of sinister and dangerous beings unfriendly to human live there. Although they do not belong to the rulers of the lower world, when they get out of control of the main gods they can destroy the whole life on earth. Central gods of both upper and lower worlds are treated as two equally necessary components of the world creation. The middle world that is situated between them presents the universe we are used to. The trunk of the tree is the center, the axis of our world which at the same time goes through its every point (one of the paradoxes of multi-dimensional reality). It is the main way in shamanic wanderings and means of navigation, keys enabling penetration of certain plans of reality are given by eight cardinal directions (for example: East is for moving up the river the upper world; West is for going down the river the lower world etc.). Altai Another interesting picture is related to the Altaian shamanism. Here we again meet the same three level structure of the world (51). Besides our middle world has a shape of the concave cup, the salient firmament is over it and the coats of the upper world (from 7 to 9) are even higher. Entering of each coat is connected with overcoming difficulties and the higher the coat is, the more complicated to enter it is. Usually shamans get not higher than the fifth barrier the coat where the golden stick is situated (one of the forms of the tree of the world). Generally it should be said that Siberian shamanic tradition presents the tree of the world not as one trunk penetrating all coats of subtle reality but as reflections of the only axis, the center projected in each world and unifying them. In other words, in each world you will find the tree of the world as a tall tree, a pillar, a tethering post etc., but its size is limited and its top is not going into heavens. However, if you go up the tree you disappear from this world and find yourself in the next one. Still, first you have to successfully overcome the barrier (to open enter and exit doors (diaphragms) in hyperspacial tunnel). In fact such perception of the tree of the world is closer to its real multidimensional nature but still remains one of the metaphors, for a multidimensional object cannot be precisely reflected in our three-dimensional world. The ruler of the upper world is Ulgen, the creator of the universe (sometimes he is believed to be the son of the highest heavenly spirit Kok-Monke abase). The ruler of the lower world

and its creator is Erlik-han, Ulgen's antipode (he is described as Ulgen's envious brother, his first creature, helper etc.). Although Erlik is the ruler of the world of dead and constant Ulgen's rival he cannot be equated to the devil in Christian tradition. He rather reminds of Prometheus: Erlik-han helped to breath in the soul in to human after the human was created by Ulgen, discovered the art of iron smiting and gave it to people, invented the first music instruments and teached people the art of penetrating other spaces (shamanism). That is why a couple of friends-enemies Ulgen and Erlik-han rather reminds of the tantric or Taoist archetype of two polar elements equally necessary for the universe functioning. On the boundary of the worlds the burnt black stump is situated, spirits of heaven and earth meet there to decide people's destinies. Ulgen's sons and daughters, his helpers are believed to be pure spirits and live in heaven. The best known ones are: Utkuchi who takes shaman's sacrifice by the heavenly pillar and telling him the Ulgen's will; Suyla and Karlyk observing human's earthy life and, probably, the main one Yaik (Dyaik) sent to earth to protect people from evil and to be a mediator between earth and heaven. Sometimes he is treated as a part, an earthy projection of Ulgen. Only with Yaik's help a shaman can enter heaven, the upper world. Yaik is often presented as a rider (a usual image of heavenly spirits). On the other hand, he is called 'the four plaits mother' (androgen's archetype). By the way, in spite of plenty of Ulgen's and Erlik-han's children their wives are not mentioned at all, sometimes it is said that their children 'chopped off' them (gemmated). Perhaps, this is also an indirect evidence of the androgyny of these highest gods. In order to protect and ensure well-being the image of Yak as a rabbit or simply a skin of a male rabbit is put in the tent by the fire (51). It is not difficult to see the great similarity with the archetype of god Mercury, also god's courier and people's helper, rabbit also belongs to his symbols (28, 38). Erlik-han also has plenty of relatives and servants, however they are rather sinister. His daughters are beautiful and capricious girls they like to tempt shamans and make them lose their way. His sons rule groups of evil and queerly spirits hunting for people. Yet, on the other hand, they also protect human's homes from evil forces. Picture 24a presents the reproduction of the map of the heavenly world of shaman Kondratyi Tanashev that was drawn by him for the ethnographer L.E.Karunovski in 1929 (51). Perhaps, the most interesting feature of this map is its fractal geometry (which is especially unusual, for nobody heard of any fractals in 1929).

The holly mountain Ak-Toshon Altaian where 'hunters' spirits-ancestors dwell is situated in the very center of the map. Its flat top contains the navel of Earth and Heaven (a small hill), the holly golden poplar grows out of it and its top goes into the sky. In this place the boundary between the middle and the upper world is the most transparent. The milky lake where a shaman washes himself before going to the upper world is also not far from there. Yet, only the most skilled shaman can use the golden poplar as the stair to upper world, a weak shaman usually comes back from the mountain with nothing. The picture shows that the top of the golden poplar penetrates the dome of heaven behind which the upper world is situated (i. e. beyond our physical realm). In the center of the upper world on its ninth coat the Red mountain is situated, the tent of the highest heavenly spirit Kok Monke adasa and his wife is placed there. The top of the tree of the world goes out through the smoke hole of the tent; it is tied with the golden ribbon. According to Tanashev, Ulgen is the son of Kok Monke adasa and Yazhil-han is his daughter. On the left from the mountain Ulgen's sons live. The upper corners of the map contain sun and moon. Shaman says that the main earthy spirit Dier-su whose nature is also androgenic lives not far from the navel. He is often addressed as the Lady of Earth-Water (in Altaian his name

means 'earth-water'). Tanashev says that the place is not seen on the main picture and, pointing its position, has made its map on the separate sheet (it is presented on the picture 24b). This seems to be a subtle space put into our world as the wooden doll matrioshka: relatively small volume contains an endless world where we again find plenty of such put in worlds etc. This phenomenon is now called self-alike fractal structure. Examples of such worlds can be found in very different ancient traditions. These are worlds of fairies situated in empty hills, spaces of goblins hidden in the thin coat of moss covering old stones; let us also think of the mentioned universe of the Celtic shaman that is smaller than a mustard seed. The world of Dier-su is on the back of the huge fish Ker-balyk that lives in the Red lake. He lives on the highest mountain Tesimbyi where the holly tree grows (the projection of the tree of the world in this space). Shaman's way is shown by the line with arrows. It starts after the washing in the milky lake by the navel of Earth and Heaven, then it passes two mountains where Dier-su daughters dwell, makes a loop on the mountain behind which sun rises up and after that gets to the residence of the Lady of Earth-Water. One more archetypal principle attracts attention in these maps it is significant similarity of worlds' structures which is a consequence of fractal space organization. A simpler version of shamanic map from the Altaian tradition is presented on the picture 24c (51). It shows only sequence of stages of the shaman's way to the upper world (his route). The travel starts in the shelter in the left bottom corner of the picture. Then the way passes the sacrificial horse, the altar and the stick with the skin of the sacrificial horse next to the holly tree. Shaman climbs the tree and goes to the upper world. On the first level he meets two heaven-dwellers spirits Pogdygan standing by his house and Kocho-kan with the stick in his hand. The next barrier is moving sands and after them Ulgen and his ambassador Utkuchi. Ulgen is surrounded by the radiant solar aura. Certainly, there was plenty of shamanic traditions in Siberia and the only their enumeration would take too much of space, each one had its own cartography and gods' hierarchy. Nevertheless, general archetypal features were more or less the same. Still, detailed descriptions of shamanic travels have always been something very rare. This is due to both: basic difficulty of the verbal transmission of images of shamanic worlds and sacral mysterious character of the obtained knowledge, language barriers. In fact in order to describe the images of the subtle reality a shaman should be a gifted poet and writer. Now we will examine one of such unique descriptions of the shamanic travel. You will have a chance to see the rare poetic talent of the shaman who has conducted this ritual. Nganasans Now we will examine the map of the shamanic travel during the Clear tent ritual according to the description made by the famous Soviet ethnographer A.A.Popov (47). Unfortunately, in our days strong shamans presenting the ancient ancestral tradition have practically disappeared that is why those seldom descriptions of the real shamanic travels that have reached us present huge value.

The holiday of the Clear tent takes place more or less in the first days of February when the polar night is over. Then shamans ask gods and spirits for well-being, good luck and happiness in the following year. This ritual can be conducted only by a great or middle shaman it lasts from three to nine days (the number of days must be uneven). During the holiday the shaman wanders in the lower, middle and upper worlds. God (goddess) Hore is his guide and patron in these wanderings that is the lord (mother) of trees. This god as many other spirits of shamanic pantheon is androgenic, i. e. has male and female nature at the same time that is why in the travel's description we will see that the shaman address the same spirit as a man and as a woman. This ritual was written down by A.A.Popov in 1936 and was conducted by one of the two last famous shamans of Taimir nganasans Ivan Gornok during 9 days. To show the atmosphere of the subtle reality opened to the shaman better we include the fragments of the original record of his words (47). The map of the shaman's wandering presented on picture 25 is our reconstruction made on the basis of the travel's description. The interesting feature of the given travel is the perception of multi-coat realities of the upper and lower worlds as Gods' bodies. The shaman at the same time wanders through the endless worlds and moves in the body of god between his organs. This image of the subtle reality is one of the oldest metaphors and is met in very different mystic traditions.

Before the description of the travel itself we will pay some attention to the concepts of the universe structure according to Taimir nganasans. Before the travel Ivan Gornok describes the establishment of the earthy microcosmos in the following way: At first there was ice there was no any grass, only the ice alone. At that time the mother of earth was the maiden of ice. Then the mother of earth showed her bottom up and the father of earth, god, saw it and fell down from above to mischief (to have a sexual contact). As he had mischief, the earth-maiden-devil got pregnant and gave a birth to the mother of trees in order to get the fire for kids. The mother of earth gave a birth to the loon then the trees grew dense and deer's food appeared. Then all kids start to live and be born. The fish was given by the lord of water and wild deers started nourishing with the nipple of earth the reindeer moss. On the land they (fish and deers) were eaten by people as if they nourish themselves with the nipple of earth. Why did now the earth start to born trees for heating and purple willow for summer heating? For all people to make the fire and multiply The word 'devil' is used by nganasans for gods and spirits, no matter if they are friendly or not (47). Smaller spirits and family temples (koyka) are called 'shaitans' (this word is borrowed from Russians who call this way local spirits). In this text mother of trees is God

(goddess) Hore ensuring the harmony of biosphere. In this process the huge role is played by her children, seven loon-spirits maintaining the land. Nganasans believed that the subtle reason of the coming ecological crisis is disappearance of strong shamans who had maintained the harmony of the world of people and world of spirits. Good helpful spirits start to die and spirits-killers and destroyers grew stronger and began to ruin everything alive on earth: 'The true is that when shamans die then shaitans die too' that is what the devil of earth has said. When I, being a shaman, was shamaning my mother-devil used to say: 'there is too much death, for the shamans have died. There were a lot of shamans and there were less of funerals' As a consequence of shamans' death loon-spirits, who used to ensure the harmony of animal and plant worlds, also died: At first when the earth was created seven loons maintained earth's legs. The seven loons were the shaitans. They held the legs of the earth and shaitanian (koyka) trees were alive, they were earth's pillars. When there were no shamans any longer the graves became many, loons' legs began to break, the devil of earth started biting and so shaitanian trees started to fall down. We sit here; perhaps, they (the trees) have died here Here shaitanian trees (koyka) are holly trees where shamanian spirits dwell. As a result the mother of trees (Hore) herself lost nearly all her eyes (her eyes are shamans), her legs became weak (her legs are loons, trees); she fell asleep and stopped fighting evil. Gornok describes the coming apocalypses in the following way: Father of trees the upper god sends souls. Mother of earth started to eat these souls. Devil of earth eating children's souls gave a birth to the mother of shaitanian trees serving the needs of the dying ones. The mother eating human souls gripped loons' throats that are why the devil started to eat up human souls. That is why too many trees were spent for the needs of the dying ones. So the fire was only half-burnt and only half of the fire was put into the earth's mouth (The evil spirit of earth is meant here, he opens his mouth in order to swallow people. When the fire is made hot coals go to his mouth and this protects people from him) Mother of earth cannot lift her full belly, for half of the trees goes for people's graves The aim of the Clear tent holiday is to at least partly restore the lost balance. At first Gornok wakes up mother of trees (Hore) and with the help of sacrifices helps her to recover her strength and abilities. Then they together go to the travel first to the lower world, then to the upper one. Shaman Gornok speaks to mother of trees before the travel to the lower world in the following way: Let us go, I shall show you the way. We shall enter the mouth of the earth's devil eating children and go down. The seven loons were eaten up. This was done by the eating devil of earth. We shall go to the stomach of the earth's devil and shall collect pieces of tongues of the loons eaten by him. And we shall make a new tongue. And instead of one eye we shall

ask for a pair of eyes. Will you have enough strength for it? How can I help you? Come on, I shall try to lift you up The travel starts through the hole (subtle) placed under the Clear tent. The position for the Clear tent is chosen in the place of power that has a hyperspacial tunnel, naturally, people usually do not live there these places are used for holidays only. Here is the description of the first coat of the lower world where they get to: That is a hole into which, as a human sinking in clay, mother of trees started to fall and fall. She has fallen too low, I have only seen her head, the mother's body became as a tree. I put it right and cured and she became a size of a big tree. I treated her with some deer's blood and alcohol and was curing the dying mother. The earth is seen far away as if we have found ourselves at its bottom and sank inside of it. Then mother said 'Well, fellow, let us have a rest and lay down over the night' The next day the travel to the deeper coat of the lower world starts that is a travel into earth's spirit's body through her mouth: And then we have dived into the earth our heads first. This is the earth's mouth where the soul goes after death. We entered the mouth of this grave-making earth mother of trees and went down. That is a very dark place, there is no light. 'Perhaps it is dark because we got to the very belly of earth. This earth has no grass, only rocks. Yet, these are not rocks. At first the earth was flat. Then when people, shamans started dying the mouth of mother of earth chewed with her teeth people, shamans' heads, bones of arms and legs and they turned into crumbles. You think the rock is not a rock; these are chewing gums of devil of trees. Human bones and skin have fallen down here that is the place They go through this awful dark place and reach the ice hill with the hole on its top but the appearance is illusive and mother of trees explains who that is: I do not know if you know or not. The ice is the head of the hungry infirmity. The hole is the mouth. We have reached this place. Then the story of the fight of two angry spirits (infirmities) is told: Why does she raise her head and open her mouth all the time? You do not know, fellow. When the head of devil of earth was biting, chewing new-born children, shamans, shaitans this chewing reached the ears of this god and he woke up. 'Who is greater than me, which infirmity's teeth are chewing, if I get my share or not? Shall I have something left or it will be over at all? If you empty the whole land I shall come and fight you. If you are afraid of me leave the people of earth, this will be my share'. Devil of earth answer: 'But grand-father why did you wake up? I pray you. I thought to end up the people of earth but take them and eat the heads. Take and chew the heads of the hunters who live on the edge of the earth, end up all people from the edge of the earth'. Saying this devil of earth bowed to grand-father of hunger. 'Let the rest of the people live, wait a while before you take their heads away'

They carefully, so that the evil spirit would not notice them, pass him and go on the naked iced land and get to the dweller of the recently built tent. It appears that this infirmity is a worker of some evil spirit of sickness who also hunters for human souls. It is interesting that first they address him as a man and then as an old woman (grand-mother). In order to pass they discuss the price and promise to sacrifice a piece of cotton cloth (that will magically turn into the warm garment for the spirit) and ask not to bring illness to the people of their tribe: Our people are ill now we came to visit this infirmity. He did not sit here on the ground he sat in the middle of the furthest pole of the new tent. We told the infirmity: 'What gift do you need?' He says: 'I do not need any special gift. I am only a worker. I have my master. The master sends me to watch the earth: 'Have a look if there are any people there. As soon as you find them blemish them' that is what the master has said. 'If a hungry infirmity comes before me he will, probably, empty the whole land and will not leave me a share. So no matter how many people you find before the hungry infirmity comes blemish all their bodies (i. e. leave the marks), blemish the ear. When the hungry infirmity comes he will not take the blemished ones'. So I think to live in this tent. When you stop conjuring and take off your leather stockings then, perhaps, four winds form four sides start to blow. How shall I sleep then? Winds, perhaps, will blow. If you really want to give me a gift I will tell you which gift to make Russian printed cotton. Put it around the tent when you will put your leather stockings off. Then four winds will not blow. Look I do not even have an anorak. When you put the cotton around the tent this patch will become an anorak on my body. I do not need another gift. If you do so any man cannot be taken let everybody get ill we leave everybody alive'. 'Here, grandmother just does not do anything bad to people of my land'. Grandmother answers: 'if you would come here to cure the ill one I would wring your neck. If you would cure the ill one I would be angry. I thought the tambourine sounded for the ill one, you make the new tent today, you fulfill your faith, and you do not disturb me by this. That is why my words are peaceful. Now you have been standing here for a long time, go your way.' This dialogue shows one more interesting detail of the world of shaman the Clear tent built in our middle world is reflected in the lower world and becomes a home for the infirmity spirit. They again walk on the bare ice and come to the edge of the iced land where the sources of the seven streams going to the one river-bed are situated. 'Well, mother of trees, which land have we come to?' Mother of trees answers this: 'Fellow, mother of earth when in the beginning she was giving a birth to roots of all grasses and purple willow she let her urine goes out in seven streams. These are seven guts where the souls of all people of seven hordes, of Russians, Yuracks, Ostiacks and others are born. Now when any man of these seven hordes is born his soul is created here.' In the place of the confluence the three trees grow out of the same root, these are three infirmities sent as a punishment for the incest (yet, the shaman believes that the incest was also provoked by them): 'We have found three infirmities. One tree on the side is beginning of the illness testes get swollen, the middle tree is beginning of the illness the belly gets swollen, the third

tree, the smallest one is beginning of the illness the urine comes out by itself'. Now we have reached those three grandfathers and started bowing and said: 'Grandfather, why did you come there is not enough children, women who do not give birth are many and unproductive fellows are many too.' They say: 'This is not our fault. In our land two brothers had a contact with a sister. In the place where they unified the three trees infirmities have grown'. 'Grandfather, why do you say the kids have wakened you up? Kids are not guilty they did not wake you up. The illnesses have started because you have wakened up two brothers and made them have contact with the sister. It is not their fault it is your fault. That is why maidens get ill and do not have children. That is why many people stay without children, women become childless. Do not do this again.' After that mother of trees and the shaman jump into the river and wash of the infirmity's dirt not to get ill: We have passed three devil's infirmities and started to swim in the very middle of the water. 'Mother of trees, where are we going, we will get cold.' 'See, fellow, we have said the infirmity has eaten us. We follow the water that washes and rinses the dirt from the mouth of this infirmity. I am the mother of shaitanian trees it has bitten me too. I wash myself with this water that is why I swim in it' Finally they swim to the narrow place between two capes and the weather drastically changes: By the ends of these capes the sand is seen from the both sides. It is hot, sun is shining and the face gets dry. The wind blows on this sand and it looks as blizzard. Nothing can be seen the mist has appeared. The whole deer's horns are on the one cape and the broken in the middle ones are on the other. We stopped on this cape Here they finally meet a good god of the underground world and mother of trees explains the nature of everything they have seen in the following way: One cape is a back of infirmity louse grandfather. Another cape is a back of the grandfather who makes shaitans and icons. Why are these capes so close to each other? The old man of the louse wants to kill all people on earth. The father of icons, god-father of shaitan lays and observes this grandfather of the louse. He is sorry for the people on earth. The father of the icon, the father of shaitan fought with the grandfather of the louse. And he has broken his horns. Now the grandfather of the louse does not have too much strength. Now they are laying down having rest. It is not the sand flying around that is the steam going from their angry souls. When two such great gods are having their rest then dolganian horde and selfeating horde live. That is it, grandfather, we have reached your land and place and we bow to you. All people are over in our land it became empty. We have found you and we bow to you lay down and do not get up! Pay attention to the fact that here as in other ancient traditions horns are symbols of power, energy. If the horns are broken the power is lost. Celtic, Indian and Tibetan traditions have never treated horns as a symbol of evil and could be an attribute of a good and evil God. One more interesting detail the good God is associated with the Orthodox icon.

Obviously, this is a reflection of the later shamanic reality when Russians got to Siberia and many shamans became baptized. In this place our travelers stay over the night. In the morning they bow to the two gods who protect the passage and ask to let them go through and swim further along the river going down to its outfall and getting into the big lake. Nine horned hills stand in the middle of the lake. Here mother of trees (Hore) explains that the river is really a gut of mother of earth and hills are not hills at all: You think these are hills. No, these are not hills. This is the place where nine old men brothers sleep. These are not nine hills these are their bellies laying up. You thought these nine hills have nine horns. These are not horns these are grandfathers' guts (Penises) jut out in the middle of the belly. Now you make a new tent and ask for a good day. If you need the way for it by the basis of the nine guts the hole goes down branching. That is your way Well, fellow, when you have to ask for a good day you will come here. The earth is very wise here. In this place the crossing to the next coat of the lower world is conducted their blissful gods giving shamanic gifts can be found. The shaman sees in front of him nine tents where nine women sit. Gornok asks mother of trees to tell him where to go now: Well, mother, how will you help me, where does the road lead? When shall we fly? Mother, I do not know the land. I am not a shaitan, I feel as I have been just born that is why I do not know anything. Pay attention to how the pride of this old famous shaman is elaborated he is not ashamed to say that he is in the very beginning of his way and knows very little. This distinguishes the real shamanic tradition from modern New Age healers and numeral New Age surrogates. They climb up the hill (tent, belly) and get inside: We have climbed to the very top of the grandfather's belly. We have gone down along the gut (Penis). In the bottom the gut becomes very narrow we have hardly got through till we have reached the very inside of the body. It became wet and wide there. We have got with the visit to the mother of the tent This way is already more complicated the advises are needed to find the right passages and it takes effort to overcome them. It is not difficult to notice the self-alike fractal organization of this space: at first these are nine hills, then nine tents, and then inside the belly-tent the lady has nine daughters. The lady of the tent appears to be mother of fire (the energy of food in the wider sense of this word). Her nine daughters give food to all beings that come into the world. Yet, people are also somebody's food that is why one of her daughters is the mother of war infirmity killing people. In this tent the shaman speaks of how difficult people's life became and asks to help them:

Our people die without any reason; it is a pity a self-eater also wants some sun. That is why we ask for a happy day, give us some happy days, such days are very bad. We have plenty of illnesses; we are tired of work in such blizzard, frost and this dark time. These days are too bad and difficult. Well, mother? I ask you for some good days and have reached this land. The night comes and the next morning the oldest mother gives three gifts (the inextinguishable fire, the catch of fish and the number of deers): Well, as long as you are alive take the purple willow of mother of fire and let a woman giving a birth is fumigated by this purple willow. The fire will not extinguish and people of earth will always make the fire. In the fishing time there will be the fish food we will not hide the fish. Well, take the reindeer moss deer's food And she promises to give happiness if in the spring the shaman founds a new-born baby deer with four bent legs: You will throw (the purple willow on the pasture) when in the spring seven groups of tents sit close to each other. Then calves will be born. At that time the calf with four bent legs will be born. Then you following back the way by which the calf's soul has come will come to me then there would be happiness, I will give you happiness The shaman and mother of trees take the gifts and come back to the lake of nine grandfathers and mother chooses the further way along the lower river (the heart artery): Here mother of earth lies with her belly up. We have gone along her guts. We have seen three outflows on the big lake. At first we have entered the throat, then the stomach and then we have passed the stomach. The very middle river is a gut that divides the stomach into two equal parts. We will not go along this gut we will take another one. The blood goes along it at the back and the heart is at its end. There is a tent behind the heart. There is an infirmity in it. Mother of earth keeps her heart in this tent. When her heart is scratched the war will come and somebody will wish to fight. We have to go there and ask if there would be any war. Let us go there. They swim towards the tent and enter its door. Pay attention to the fact that each time they enter the local hyperspace in a different way sometimes going under the curtain, sometimes through the ceiling, sometimes through the door; furthermore it happens that it is impossible to leave through the exit, now we will see it. One of the most important shaman's skills is an ability to define the position of the passage. There would be a conversation with the infirmity of war (a bad grandfather): 'Well, grandfather, if there would be a bad day? I am asking you. Will you give a silent day? We have come to this place.' The grandfather answers: 'Fellow, it will be peaceful it will not be bad. Father of icon, father of shaitan has tied my four legs together that is why it will be peaceful. How shall I butt mothers of earth heart with my legs tied?' Mother of trees

has said: 'I do not have any other business with you there will be no bad year; there will be no war, thank you, thank you'. However, the bad grandfather closes the entrance door and does not want to let out. Here one of the hints of imitative magic is used. During the conjuring shaman Gornok several times put in his belly a sharp knife up to its very handle. On the principle of similarity this way the hole in mothers of earth body in the lower world was made: When the shaman pricked his body this was as door opening. They got out through this pricked hole and went further along the breathing throat. And they have reached the beginning of mother's of earth tongue. There seems be a tent. They entered it a Russian woman sits there. 'What kind of a Russian woman are you?' 'Do not you know me? I am mother icon of the baptized ones, mother of shamans. When the kids start to make new shamans or new shaitans I will give them iron skins anoraks. That is why I am mother of iron, which is why I am mother of Russian icon. There is a self-eating god above. I born for him he is my man. Why has my man gone up? He had a fight with war infirmity he did not have enough strength and ran away. Now I became a worker of war infirmity. I do as he tells me. He says: 'You live at the beginning of mother's of earth tongue. Scratch it.' When I scratch Russians have many different ideas. They cut down a lot of wood that is why the shaitan's trees have died'. As you remember shaitan's trees are holly trees where spirits of forest dwell. Gornok describes the further destruction of the subtle ecology in the following way: Cutting down the shaitans' trees they started to open earth's mouth often this way that is why a lot of self-eaters died and nine mouths of mother of earth started swallowing a lot of people. In ancient times a self-eater protecting his own life cut down the trees as he burnt the fire and there was little of dying ones. That is why nowadays there is a lot of dying. All shamans have died only my head is left. And when I go to one place to cure an ill one the illness starts to kill people in another place. What use will be of it? The night comes again and in the morning their way leads along mothers of earth tongue by which they come back to the beginning of the travel, her mouth. Yet, now the landscape looks in a different way (this is also quite typical for travels in multidimensional subtle world): We have gone along mothers of earth tongue and have reached the place where the mouth opens. There is some liquid as snots in the very middle of the tongue. When the evening came the bad weather started the wind lifted the earth. My devil (helping spirit) got frightened and hid. I asked: 'Well, mother, which land has we reached?' Mother said: 'When it is quiet here hordes of dead people are put into earth here. And when the dead are fat mother of earth chews these fat people their fat melts and goes along the tongue as liquid snot. When the weather gets windy this water carries the soul away. That is a place we have reached'.

From the mouth they swim by the water carrying the souls of the dead away and go out to the first coat of the lower world (where they spent the first night). The way runs through the icy valley (according to mother of trees there was a huge mountain ridge there before but it all was used for graves). They reach three colorful hills (in fact they are foreheads of the next three infirmities) that are very unfriendly for the shaman the following conversation will take place. In this conversation the topic of the upcoming apocalypses appears again: 'Three grandfathers, why are you looking there?' Three grandfathers answer (the shaman): 'You have put on the new garment as a new shaitanian tree. That is why we are looking, for we thought all shamans were over. Yet, it appears there is one more. We see this new garment is put on new tiazhy (fur shoes) are put on this does not please us'. I answered this: 'Well, grandfather, I am left alone. Am I disturbing? Go on take my head I am the only one who is left anyway. How shall we live if the earth is empty? Are you not sorry? Children are only few it is impossible to live like this in the future the horde became very small. If I am guilty take my head. If I am not guilty how you would dare to take my head. I am not disturbing anybody. You yourselves, the masters, want to empty the land. Do not do that if you are sorry for the earth.' The next stage is ritual hunting that is supposed to ensure the bag for the tribe (horde). At first the shaman is palmed off two false deers (the deer of grandfather of hunger and the deer of grandfather of the louse) people would die of them but mother (Hore) helps not to make a mistake. Then they find mother of deer's food (she looks as a stem of badian Siberian herb) mother of trees says: 'Now shoot form your bow in the very middle. If your arrow hits its very middle there will be plenty of food and trade. That is a place we have reached. Now let us blindfold you. Now if you, being blindfolded, miss the middle of ( ) with your arrow then our people will starve'. Then I was blindfolded and started to see with shaitanian eyes. I tensed the bow and shot twice. People inside the tent said: 'That is how you are, with your eyes blindfolded you have hit as if you could see'. This day the whole tent had a feast and ate and I had a rest and lay down. The morning came this means we will eat many wild deers (this year). In the morning they reach two hills close to water seven guts (Penises) of the moon hang over them. Here the way to the upper world starts in order to get up the shaman harnesses the winged devil (spirit): We started to go up the moon's gut. When we have gone up we have found ourselves in the place where these seven guts part. At the basis of three guts we saw a naked man without anorak and pants he sat and seemed to pull the wool of the white deer and blew it down on earth. 'Mother of the tree who is that?' I asked. 'That is infirmity that disturbs tribes' well-being. Dolganian, Russian and Self-eaters women got pregnant then a baby is born but he dies soon. This infirmity throws down these unhappy days as bits of wool in these days these dying children are doomed to be born. If there would not be this infirmity there would be more people'.

Then the way leads them along the moon's gut they go to the mother who gives eyes to the new-born (people and animals). According to Nganasans this happens in the following way: The real soul is born and kept by mother of earth. The eyes are created by the mother from above. According to our faith eyes are given by the moon, the soul is born by mother of earth. The man-god who gives us birth has two real wives. A big wife is mother of earth; a little wife is mother of moon. That is why Dolganian, Self-eater and Russian count the time of pregnancy in months. Eyes will not be born without mother of moon; the soul will not be born without mother of earth. When two mothers give a birth together people are born They swim along the river that then branches in seven separate beds (this is the urine of the moon's gut) and meet some more tribe infirmities and stop over the night. In the morning in the very beginning of their way they cross the road of the big infirmity the same they have already met in the lower world where in the place of confluence of the seven streams three trees grew out of the same root three infirmities connected with the primary incest. That is a wonderful example of the hyperspacial joint connecting two distant worlds through multidimensional space. Then they find two boxes with eyes sent by mother of moon and then meet in the lower (Northern) side a very thin infertile female deer: 'What is it? This deer seems to have only bones. Why does the end (of her vagina) under her coccyx move getting narrower and wider? I am afraid, what is it?' Mother answers this: 'That is an infirmity of women unable to give birth and infertile deers. She wants to copulate but it is all for nothing. That is why her (vagina) is moving. This infirmity takes away woman's sweat-wetness. That is why women become too thin and stop giving birth'. After the night they continue their way and reach the big tent: We have gone further and reached the place where the top of the tent is seen. Seven moons are drawn around the smoke hole. When we came closer the tent could be seen. The tent seems to be surrounded by seven moons. We have hardly found the entrance. The entrance curtain appeared to be made of skins of faces of four infirmities sown together. From the middle of the door these faces look as a spot. 'Well, mother, which land have we reached?' This appears to be a tent of mother of eyes, the second wife of the god of the upper world who makes human souls: Mother (Hore) has said: 'How, do not you know? These are souls of mother of shamanic eyes. This is mother of nine months, nine months of old woman's maidens. That is why people count nine months. Now, the door of skins of faces of four infirmities: these faces are old woman's four men. One man is an infirmity of snow blindness, the second man is an

infirmity of one eye, the third man is an infirmity of shortsight, and the fourth man is an infirmity of eye illnesses. From them, one-eyed, shortsighted, weak-eyed babies come. Mother of moon gives to a new-born two eyes. One man steals both eyes on the way that is why the blind ones are born; another man steals one eye that is why one-eyed are born; another man steals half of an eye that is why narrow-eyed (shortsighted) are born; another man steals the sharpness of sight that is why people with weak eyes are born'. That is why now only few people have good eyes. These devils steal all hordes' eyes. That is why poor ones became many. How will people with bad eyes walk and trade? They sit on the spot. Why did blind become so many? That is why I shaman and ask: 'Mother, give people good eyes'. They get inside through the entrance and see mother of eyes who looks as a little girl. A god in the image of a little child is also a rather common concept of the collective unconscious many times described by C.Yung (27): Mother of eyes appeared to look as a little girl. She has a sun on her forehead and seven moons on her breast. And she said: 'Ah, the guests have come, what you need?' We said: 'We have become bad and we wish to get shaitanian eyes. Our eyes got weakened of tears devil of earth has spoiled us that is why we seem to get blind we need new eyes'. 'Well, how many guests have arrived. I do not need many guests I already have three women and on of them make the fire in the night. I have two tents. In the second tent the god who makes doctors and shaitans lives. I will give you a good or bad advice later. Mother of trees and you, fellow, spend the night there. Let the two women spend the night with you. One of them is the mother who gives the eyes to a goose, a fish, a worm in the months when birds lay eggs and fishes spawn. Another mother gives eyes to a home and wild deer and to a polar fox. They get to the second tent through the hole behind the fire-place. The second god looks as a little boy. They stay there over night with two women sent with them by mother of eyes (this reminds of a tantric initiation but Gornok does not speak of the details of the spent night). In the morning they come back to the first tent. Mother of eyes says: 'Many eyes dies it is bad to give a birth. The earth again gives a birth to food-grass for deers, for mother of trees asks for it. When you leave my tent again and go to the second one you will find some gifts there. Father of doctor, father of Nicholas-icon will give you the gifts instead of me'. They go to the tent where they have spent the night and god-father of shamans-healers asks: 'Where do the guests come from, what do you need?' 'Earth is dying the help is needed. Good days are needed that is why we have come. Bad days have come, deers are only few and the trade is smaller. Many people get ill and blind, we have come here because of this suffering. Why have you forgotten us, who will take care of us? We look for the father and for the mother. We do not have enough strength devils of earth eats shamans' souls. That is why we ask you. Now we need some good days it has been enough of the bad ones. We

need good days for the children to be born. We do not have enough strength to cure the ill ones we do not have enough strength to cure weak eyes. When we have found you we are telling you: 'Father, give us the strength". We got the answer on this: 'Later when you come conjuring over the ill ones there would be little of dying. If I would give you big strength to cure all ill ones devil of earth would fight you every day. That is why I give you the middle strength. I give you future days you will live until your hair gets gray. You will not be in need you will live not too bad.' This way the shaman gets the main gift the access to the source of the vital strength and energy. Right after that the hole in the ground under the fire-place opens it is a way to the middle world and mother of trees says: 'That is a hole when you shaman for Self-eating people before you ask the illness you ask the strength for yourself through this hole and will shout: 'Father, mother, give me the strength!' The strength will go down on you through this hole'. However, the return on earth also does not happen at once. At first they fall to the first coat of the lower world to the mouth of earth again from where their travel has started: Now together with mother of trees we fall down through the hole. And we sat down by two holes-rivers: 'Mother, which land have we reached?' 'We have got to the nasty land. Here is one hole-river that is a hole made with an ax and where dead are put that is the eating mouth of earth. Another hole-river is earth's teeth eating trees. Both these mouths swallow the dying. We have found here two earth's mouths. We will go straight ahead and will move along the beds of two hole-rivers'. We were moving and moving down along them now the dark time came. When we were following rivers' beds the mist appeared. Now we found ourselves by the mountain, the high steep bank. The mist disappeared. The water became wide. The river parted in two beds, we have taken one and gone down and reached the place where the beds confluenced again. The narrow as a rope strip of land appeared in a distance behind the river. This land appeared to be a long sandy cape. There was a huge tent in the very middle of this sandy steep bank by the water edge. 'Mother of trees, what is it? Which land have we reached, do not you know?' 'that is the water by which the dead ones go to the earth's belly' From here they go up the rivers' beds which carry the dead to earth's mouth, go through many trials and finally cross to the middle world: At first it was winter in this land and then summer came. Wherever it got quick streams rushed in different directions, lakes, lakes and lakes were everywhere. All lakes were melted it was very silent all around. The water is worried in lakes by the plenty of fishes. When we reached these places mother of trees turned me around three times and stopped. Then she shook herself off as a deer and said: 'Well, fellow, stop now'. I said: 'Well, mother, I do not know where we have stopped. People will ask me'. 'Tell them so: 'I have come back to the land where I was born, to the divine land. I have reached mother of earth who gave me a birth. We are standing here on the cape on her pregnant belly'.

At that moment the subtle travel and the holiday of the Clear tent that were lasting for nine days are over. In spite of the very complicated travel's route and its durability the shaman did not go to deep down to the lower world and did not go up too high to the upper world. The sphere of his travel was in the coats strictly connected with earthy realm and in many aspects was unified with it which is typical for the practice of shamanism. Yet, even such travel demanded from the shaman the mobilization of all his forces and was possible only due to patronage of goddess Hore and his numeral helping spirits. Besides Gornok was one of the last famous Nganassanian shamans having huge strength and skills. All this proves that the gulf between real shamanism and its numeral imitations common nowadays is enormous.

6.2. Subtle cartography of Earth's noosphere and its evolution in Hopi's tradition) Hopi or Pueblo Indians belong to America's the most ancient population. They managed to keep amazing imaginations concerning the nature of our world, human predestination, previous civilisations of our planet and reasons of their downfall. From this point of view their tradition can be treated as the highest form of shamanism when daily magic and fight for survival give their place to devotion to spiritual goals, struggle for preservation and evolution of our planet's biosphere-noosphere. The whole history of Hopi people is an evidence of undeviating observance of these high goals. For the first time I met the mentioning of Pueblo in books of K. Yung. He wrote of their belief that their rituals maintain the existence of our planet and if they will be interrupted Earth will die very soon. This philosophy penetrates the whole Hopi's existence and their life and daily functioning are subordinated to this messianic role. In the beginning of 2000 in Arizona I was lucky to meet the spiritual leader of Spider Woman clan Martin Gashweseoma. Spider Woman is one of the highest Hopi goddesses, creator and keeper of all forms of life on Earth including human. Correspondingly, its clan is among the central ones in Hopi tradition. That is why the leader of this clan is to keep the ancient texts, tablets, which, according to the legend, were inherited from previous civilisations dwelling Earth before world cataclysms. One of Hopi's main missions is to carry this knowledge, maintaining the continuity between civilisations. The central task of the initiation is to accustom to this sacral knowledge and the world of Gods and spirits helping to fulfil this mission. It is important to stress that the texts contain the knowledge concerning not only past but also future including eventual downfall of earthy civilisation. According to Hopi we now dwell the fourth Earth, three previous ones were destroyed, for humanity forgot its mission and was stuck in chasing pleasures, fighting for power and nationalism. The saddest thing is that, according to these texts, we are now on the edge of the next fourth apocalypse. Martin and other people faithful to Hopi tradition make every possible effort to avoid this.

For that reason Martin made a press conference before the war in Iraq began. For the first time the tablets were shown to white people. The thing is that they contain prophecies, according to which attacking Iraq means the beginning of the third world war. Unfortunately, this attempt to stop the war was not successful, so, according to Hopi's prophecies, the third world war has been lasting for 11 years by now. Its next nuclear stage is to start in the same region. It is interesting that from Christian point of view the war in the bay was not a usual military conflict, for the land between two rivers, where Eden was placed, lays in Iraq. From this point of view NATO units bombed Eden on of the holiest places of our planet. If we realise that Bible contains stories of peoples that were humiliated for much lesser sins, Hopi prophecies have their logic. It is worth to mention that, according to the tablets, even the beginning of the nuclear war does not mean the end of humanity. When we discussed this matter with Martin he said that the prophecy spoke of the coming of half-god-half-man The White Brother at the end of times. If by this moment Earth would be dwelled by some critical mass of fair people who would remember of their predestination to fulfil the plan of Creator, the history could be changed and harmonic and peaceful human society would be created. Yet, chances decrease day by day. Martin and other people faithful to Hopi tradition live in the US but reject to accept American citizenship in order not to break the continuity line. This fact proves how seriously they treat the prophecies. Hopi cartography is particularly interesting because it reflects not only vertical organisation of the universe (the Tree of the World) but also its subsequent changes from the moment of creation till nowadays. We will first examine Hopi's imaginations on the creation of Earth and its biosphere and stages of earthy civilisation formation. Hopi's cosmology According to Hopi's mythology primary only Tayova existed he was in the endless space with no time, form and life. At first he created his helper (nephew) Sotuknang and made him responsible for the realisation of his general plan (Tuvagachi). First of all Sotuknang made nine worlds-universes of earth, water and air. The first two were for Creator and himself and other seven ones for future life. The first world At the next stage life and human were created in the first world named Tokpela (Endless Space). Sotuknang created the first goddess Kokyangviiti, Spider Woman for this. In this context the image of spider is associated with making spider-web as the mandala of harmony. The goddess, in her turn, created two helpful gods guardians of biosphere. The first of them, Poganghoya, was supposed to watch the ecological balance. The second one,

Palongavhoya (Echo), controlled thick and subtle vibrations of biosphere or, putting this in a more modern way, watched the informational balance. Together they maintained the spinning of earthy axis. When Poganghoya and Palongavhoya made Earth ready for life Spider Woman created plants, birds, animals and all other living beings dwelling the biosphere. The time of man came. At first she created four men after Sotuknang's likeness with four skin colours (yellow, red, white and black) and then their spouses were created. As they were going through the three stages of Creation they saw their Creator Tayova as Sun, which inhaled life in them. However, these first people could not speak. Spider Woman called Sotuknang in order to give them speech, wisdom and strength. He gave different languages for people with different skin colours. He also gave them strength to multiply. Nevertheless, the first people could perfectly understand each other due to telepathy. They were given languages for the realisation of Creator's plan, for when they were saying prays and singing songs, their energetic centres generated vibrations transforming noosphere of Earth in the needed direction. Different languages, probably, influenced different spectrums of subtle vibrations. According to Hopi's legends, the first people have hardly reminded of modern human and were rather like insects with reason. They lived happily and in peace with animals, eating fruit of mother Earth until they started to break the commandments of Sotuknang and Spider Woman about serving Creator. Before Creator's commandments were broken, the first people did not know illness and, although they spoke different languages, could perfectly understand each other due to their vibration centres. However, more and more people started to use their vibration centres for their selfish purposes. This was also favoured by two tempters. The first one Lavaihoya used to appear as a mocking-bird Mochni, bringing nationalism and antropocentrism. He persuaded people that they were better than animals and stressed differences between the races with variable languages and skin colour. Another one Kato'ya looked like a snake with the big head. He brought suspicion, cruelty and intolerance. As a result there was no peace on Earth any longer. Only a few people kept faith in Creator and remained faithful to his plan. Tayova and Sotuknang, seeing this, decided to destroy this world and only the pure ones were given a chance to survive. Sotuknang came and told them that the end of the world was near. He said they should go to a certain place led by the star during the night and by the cloud during the day. Those two could be seen by the vibration centre on the top of the head (kopavi). This way in many days and nights people from different countries and nations gathered at the mentioned place, they were the first Hopi. Then Sotuknang appeared and led them to the mountain where ant-people lived he ordered to open the entrance. He advised people to learn from ants hard-working and storing supplies. This ant-hill was a kind of hyper-spatial ship where people survived the destruction of the first earth.

The first world Tokpela was ruined by fire very quickly, however, a long time should pass before the earth got cool so that the new world could be created. When Sotuknang made his work he climbed the ant-hill's roof and knocked on it. Then ants-people's leader went up and opened the cover (nuta). The second world The new world Tokpa (Dark Midnight) was not as perfect as the previous one but was also beautiful in its way. Ants-people turned into ants insects in it. Hopi gave the beginning to earthy peoples. They still did not need the language as a communication mean and were able to see and speak to each other at any distance due to the centre on the top of the head. Animals in the second world were wild and kept away from people. In this world people started to make and store supplies as ants did. They learnt how to build houses and villages, make roads, trade appeared. And then people became obsessed with passion for hoarding. This world had anything people needed but they desired to have more and more. People stopped singing hymns to Creator and started to praise goods. Consumption psychology bred greed and quarrels, finally villages started to fight with each other. That is why it was decided to destroy this world too. And Hopi (the chosen people) again escaped the end of the world and waited at ants-people. On Sotuknang's order the second world's axis was left to itself, the world started to spin with the huge speed, to swing, turned up side down twice and was out of its orb around Sun. As a result mountains and seas mixed together and then everything became a piece of ice. The third world When everything old was distracted Sotuknang brought Earth back on its orb and started to create the third world Kuskurza. When everything was ready he opened ant-hill's cover and let people out. The interesting thing is that in modern Hopi tradition the image of such cosmic ant-hill is incarnated in Hopi's temple Kiva. When participant of a ceremony leave the temple they climb the stairs in its middle and go out through the opening in the ceiling. This symbolises entering the new world. In the third world people multiplied and developed so quickly that cities and countries were established and civilisation appeared. Here again many people forgot their predestination and got under the influence of of bestial drives.

In this third world lust prevailed many people started to use their reproductive power in a deviated way. The more sexual contacts men and women had, the higher their social position was. Correspondingly the use of creative potential was deformed, for it was strictly connected with sexual energy. People also started to use it for not pure goals. Magic mechanisms for war were created. A particularly ruinous role was played here by Bow Clan. And so the first flying machines, patuvvota, were made. They were shield-formed and nourished with human vital energy (it is not difficult to notice that all this reminds of UFO). Soon many people learnt to build patuvvota, destructive wars started. Seeing this, Sotuknang decided to destroy the third world this time due to flood. He came to Spider Woman and taught her how to save fair people before they were indulged or killed. Now hermetic containers were made of the empty stems of a special bamboo- or cane-like plant. They contained a small supply of water and food (hurusuki pastry of white corn flour). People were waiting in them until the terrible flood, which ruined the whole land, was over. The amount of food and water did not decrease no matter how much people ate or drank. According to Hopi's legends the rests of the third world still lay under the thickness of oceans. One can see here many analogies with legends of Atlantida and Lemouria and Bible stories. The search for the fourth world When the waters got quiet and the new world was created people left their containers and found themselves on the small piece of land, which was the top of the highest mountain of the previous world. This time the way to the next fourth world was much more difficult. People had to make rafts and move through the endless ocean. This way they stopped at three other islands until they finally reached the lands of the new world. The last two islands were very beautiful and comfortable for life. However, every time when people thought they found the desired land Spider Woman told them: "It is too easy and pleasant to live here, soon you will take the way of evil again". (53) Such a difficult way seemed to be connected with the necessity to temper people with trials to lessen the chances that the mistakes of previous worlds would be repeated. Perhaps, everything was too easy there. People found their way with Spider Woman's help and due to the magic seeing through the highest centre on the top of the head. Hopi say that a spiritually developed person with this centre active has an open Door on the top of the head. Correspondingly, the highest level of shamanic gift, which can be obtained only by the chosen ones during the initiation, is the opening of this centre. The fourth world

When in many years they finally reached the fourth world, Sotuknang appeared in front of them. He said that, living here and making their choice, people would prove if they would be able to fulfil Creator's plan or once upon a time this world would be also destroyed. This very world, Tuvakachi (the Finished World) is the one we dwell now. It is not as beautiful as the previous ones. Its special feature is the existence of opposites: cold and hot, beauty and ugliness etc. In other words, people had their choices. Masau, the immortal spirit, became the guardian and protector of this world. He had the same function in the third world but then he lost his humbleness and was overtaken by pride. He was punished and was made the God of Death in the underground world. Yet, after the third world had been ruined Tayova gave him another chance. Here we can see extremely interesting metahistoric analogies. If we put Hopi's mythology in modern terms, we are now at the fourth stage of humanity development. At this period God of Death becomes Earth's guardian! On the other hand, Indian tradition describes the evolution of universe and human as the sequence of four stages yugas. Now we are at the last fourth stage Kali Yuga. Kali is a Goddess of Death, although death is understood here as a purifying distraction and not after-death existence. This way we get almost complete coincidence. The same analogies can be made with Tibetan Buddhism and other ancient religions. Masau came to people as a handsome man and he was the first living being they met in the new world. He said they should make some complicated migrations. Only after that each nation would get a permanent place to live. Besides, they were given holly tablets, which are Hopi's most sacred relics until this day. These tablets made of stone contain the knowledge concerning Earth's development and dangers that wait for humanity. Each Hopi clan was given its own tablets. So Fire Clan tablets had a beheaded man on one side and four symbols on the other (Woter). It was made of the dark stone and one of its corners was missing, it was about 10 square centimetres in size. It was written on it that in a distant future a strange nation would appear. It would oppress Hopi, make them work for enslavers and impose their religion, those who would reject to obey would be treated as criminals. All this would last until their lost White Brother Pahana would return. He would have the missing tablet's part as a sign. With the help of White Brother people will be able to win with evil and come to brotherhood. However, if Fire Clan's leader accepts the strange religion he would have to be beheaded on his own will. This sacrifice will save Hopi and disperse evil. As Masau explained how the migrations should be done and gave the tablets, he became invisible. Still, he is present all the time and plays an extremely significant role in Hopi's life, being a mediator between them and Gods. Cartography

This way we see that Hopi's cartography belongs to the most complicated ones in shamanic tradition because it includes not only the vertical hierarchy of the worlds but also its transformation in time. Picture 26 presents the reconstructed hierarchy of subtle worlds in Hopi's cosmology. The worlds of the up-going row include the universe of Tayova Creator and his helper (nephew) Sotuknang. The ant-hill, where fair people used to wait until the catastrophes of subsequent earths distractions were over, is situated in the nearest layer of lower worlds. There is the after-death world below it. Masau was its Lord in the third cycle. It is rather clear that worlds' hierarchy in Hopi's cosmology is more complicated. Nevertheless, the more detailed information on it is, unfortunately inaccessible so far.

Picture 27 shows universe's evolution in time. It presents four worlds from the first to the fourth Earth where we live now. Thick arrows show catastrophes of passage from earth to earth. The nature of the catastrophe is described right above them.

Puncture arrows show the ways by which fair people used to escape catastrophes. The picture proves that as a rule this was the ant-hill in the underground world. Correspondingly it was entered in some secret place of Earth where the "door" leading to the lower world was located. Four migrations According to Masau's instructions, Hopi were supposed to subsequently reach Earth's boundaries in four main geographic directions, i.e. the furthest places where land ends and ocean starts. Hence, the ways of their migrations formed a huge cross going through North and South America from North to South and from East to West. Its centre was located in south-west of the US where Hopi live now. In their tradition this place is called Tuvanasavi (the centre of universe). As they reached the final points by the ocean, they turned and this way the swastika was obtained. It is one of the main elements of Hopi's ornaments. The wandering took many years and some Hopi found fertile lands and settled down there, forgetting their predestination, Sotuknang's warnings and Masau's advises. Yet, faithful Hopi continued their way in spite of all privations, helping the realisation of Creator's plan. They were helped by two insect peoples reminding cicadas (mahu), which had an ability to awake the energy of warmth. Naturally, they were not real insects but spirits (kachinas). They are known as Humpbacked Flutists or Kokopilau and play a very important role in Hopi's mythology. They are connected not only with energy of warmth but also with human

reproductive abilities that is why Kokopilau or Kokopeli kachinas are often shown with long penises. Clans of Blue and Grey Flute are named after those powerful spirits. Due to Humpbacked Flutists Hopi managed to get the protection of another important spirit Eagle spirit, the Lord of the upper space who is able to take people's prayers directly to Creator. When Eagle spirit allowed to settle down on the land people divided into four groups and moved in four geographic directions. Five clans headed by Spider Woman moved north. They were Spider Clan, Blue Flute Clan, Fire Spirit Clan, Snake Clan and Sun Clan. They went on for many years following the star. Magic subjects and abilities given by Masau helped them to survive in hard natural conditions. So they reached to Polar Circle where the Secret Door of the fourth world mentioned by Sotuknang and closed for people was placed. Unfortunately, there is no detailed information on what it is and where it leads. Perhaps, it is a passage to the fifth world which will be open to one-hearted people if our Earth dies. Here Spider Woman started to persuade people to use their magic skills in order to melt the mountains of ice and snow and open the Secret Door. Then angry Sotuknang appeared. He said that if people would melt ice and snow the irreversible catastrophe would take place, for huge masses of water would flood the land, permanently changing its shape. Spider Woman was punished and lost her eternal youth and beauty. Here one more analogy with Hinduism can be made. In Kali Yuga female energy Shakti manifests in its destructive aspect, loses the image of a young and beautiful girl and turns into ugly old woman carrying murder weapons (that is how Kali goddess is usually presented). Nevertheless, people choosing the spiritual way see eternal and wonderful feminine energy also behind this terrifying appearance. And so Hopi still love Spider Woman and praise her in images of spider and spider-web. Nowadays Hopi also keep contact with Masau. Martin said that the press conference he organised before the Iraq conflict trying to prevent the third world war was also made on Masau's advise. Naturally, only initiated ones of the very high level, who have gone through the highest stages of initiation, have an access to such contact. It is important to stress that these abilities to keep in touch with higher spirits, serve Creator's plans, foresee future are treated by Hopi as the highest shamanic gift. If to speak of para-psychological and healing skills, they rather play a background role and are never seen as the main aim of initiation process. Yet, Hopi, Navaho and other tribes have shamans practising daily magic and healing (medicine men) and even black magic. The latter ones are described by Hopi as two-hearted people. Certainly, in this case they mean the energetic heart centre. Hopi who are faithful to their tradition have only one heart centre through which they keep in touch with Creator. Those who have chosen the way of evil get the second one connecting them with demonic spirits. From this point of view Hopi and Navaho tradition to the great extend remind of ancient eastern religions as Hinduism, Buddhism or Taoism (54). They also treat magic abilities as

something secondary, which often disturbs to reach higher stages of initiation. That is why it would be a great mistake to treat unusual abilities of daily magic and healing as the main shamanic gift. That is just only for extremely primitive communities, which did not go too far from the bestial condition or became rests of some degraded cultures, which were splendid once. Initiation As it was already mentioned, the nature of initiation is strictly connected with the process of creation and the role of human in micro- and macrocosm. In a certain aspect the aim of the initiation is to accustom a single human being to global cosmogonic processes, to make him or her go beyond bestial nature and senseless struggle for survival and continuity of biologic kind. Obviously, the initiated person still had to take care of his or her physical and social functions but all this became the second plan comparing to the help in Creator's plans fulfilment. Correspondingly, magic abilities obtained after the initiation first of all served this higher predestination. From this point of view, Indian tribes and other shamanic traditions that use shamanic gift only for their selfish purposes forgot and lost the real sense of their existence. Probably, the main point of the initiation is keeping this sacral knowledge, concerning the deepest sense of human existence, and not obtaining of some magic supernatural abilities, power over the people and forces of nature. Hopi believe that Divine beings are real human's parents and human parents are only tools through which divine power manifests. This belief is a basis of initiation rituals. Then mothers are Mother Earth and Mother Seed. A human is created of the flesh of the first one and is breast-fed by the second one. The father also had two faces. On the one hand, this was Tayova Creator himself, on the other, Sun solar God. When a child was coming into the world the first initiation took place. It is described in "Book of the Hopi" by Frank Waters (53) (pp. 8-9): The first conscious initiation was taking place seven or eight years after birth. Then the child became a member of religious community. He or she learnt that although he or she had earthy mother and father, the real parents were Mother Earth that gave him or her the body and Father Sun that inhaled life. At the same time the child became aware of the two aspects of his or her own. On the one hand, he or she was a member of a family and the tribe clan and, on the other hand, he or she was a part of Great Universe, one of Creator's plans executors. And the greatest value one should aspirate for is humbleness. Rituals of variable initiations usually reflect the whole process of cosmogenesis or its part. The majority of the Hopi community members plays roles of different dwellers of subtle world of spirits Kachinas (55). These spirits enter participants' bodies during a many hour ceremony, which takes place in Kiva temple (a model of the ant-hill where Hopi were waiting until the distraction of the previous worlds was over). Then participants leave the

temple through the opening in its roof, wearing costumes and masks of variable spirits Kachinas and dance in a very beautiful and ritual way. Hopi believe that through them spirits get opportunity to influence the physical level of reality. Healing Naturally, Hopi also had initiations directed towards more practical aims, for example obtaining the gift of healing. Such shaman-healer had first of all to develop the centre of inner seeing placed between the brows. According to legends primarily people did not know illnesses. Both physical and psychical illnesses appeared when evil entered the world. People or spirits influenced by evil were a source of many sicknesses (they were called two-hearted people). Besides, some diseases could be provoked by natural reasons. In order to define the reason of sickness shaman-healer subsequently puts his hands on patient's energetic centres. First of all he examined top of the head, then the centre over the eyes, the one in the throat, on the breast near the heart and on the belly. Shaman defined the source of disease on the basis of centres' vibrations. If it was not connected with patient's organism and came from outside, the medicine man used a transparent crystal to learn who put the spell on. The crystal was primarily activated by sun light and then was used for examination of each energetic centre. Then the shaman saw the reason of the illness and often also a face of the two-hearted person who put the spell. Navaho, the closest Hopi's neighbours, preserved very interesting rituals of obtaining shamanic gift and daily magic. Navaho represent a relatively younger civilisation. According to one of the versions, they came from Siberia and their distant relatives Kets still live in Tuva district. When migrating from Alaska to southern parts of North America, they met Hopi, got under their influence, took their mythology and majority of passes and rituals. This happened several thousands years ago and now the two cultures are complimentary. Some things were better preserved in one culture and some in the other, many things were developed and enriched by their personal experience. The interesting thing is that Navaho's mythology and rituals have a lot in common with Tibetan tradition (54). Navaho's sand mandalas are widely known they are used in variable rituals, for instance initiations. They are incredibly beautiful pictures of colourful sand and are entered by spirits called during ceremonies. Unfortunately Navaho also have black magic practices. There is plenty of legends about skin walkers shamans. They get their sinister shamanic gift during initiation rituals, which take place near small rock ridge in New Mexico (it is interesting that the first nuclear bomb was exploded a few hundred kilometres from this place).

After the initiation they get an ability to turn into animals and put spells on people. A common way to put a spell is to place a small piece of turquoise in victim's body by the mean of teleportation. This person gets ill and gradually fades. The only way to get reed of this is to ask for help a shaman-healer. During the complicated ritual he "sucks" this piece of turquoise out of the damaged organ. Descriptions state that in this case teleportation also takes place, for the gem leaves patient's body without cutting its tissues. This way the research on ancient rituals of initiation among North America's aborigines enables deeper understanding of cultures that live in harmony with environment, their system of values and logic of relations with nature. The use of their experience in our modern civilisation will help to create a more harmonious and internally unified culture, to overcome the negative experience of consuming society. The study on initiation rituals whose mechanisms awake supernormal abilities also presents a great interest. However, there is no much time left to do this. The remains of ancient cultures catastrophically melt from day to day. They are replaced by so called neo-shamanism a strange mixture of show business, primitive extra-sensoric activity and manipulative sects.

6.3. The structure of universe in Tantra philosophy Sri yantra (pictures 8, 28) is one of the oldest and greatest mandalas of Indian Tantric tradition. It simultaneously defines cartography of subtle and 'thick' coats of our universe and its reflection in human subtle body and its chakras. At the same time it is a mandala of time defining rules of evolution and involution of our universe. Meditation with it allows a practitioner to get into the fabric of past and future. Up to the certain extant it is an analogy of Kalachakra mandala in Tibetan Buddhism.

Sri yantra exists in two basic forms connected with two fazes of cyclic time. The first one, Shrishci Kram, corresponds with the stage of development, creation, self-organization its central triangle is turned with its top up, i. e. male energy dominates (see picture 28). The second one, Samhar Kram, is turned for 180 degrees, its central triangle is turned down which corresponds with domination of female energy. That is a yantra of the stage of growing chaos, destruction, Kali yuga through which our world goes now (38, 50). According to philosophy of Tantra cosmic evolution is conducted stage by stage during those stages 36 basic cosmic principles 'tattwas' develop they define rules of functioning of our universe. The development starts with the 'subtlest' informational aspects of reality and ends up by forming of 'thick' material world. One more special feature strange for the European way of thinking is appearance of parts (all variability of beings and non-living objects) of some unity where primarily everything is confluenced in one. The whole this process of the cosmic development is coded in the meditative diagram of Sri yantra. Evolution corresponds with the movement from the center to peripheries and involution from peripheries to the center. The same yantra describes also individual personal development, for from the Tantric point of view macrocosm (the universe) and

microcosm (a human) are absolutely alike. In this case different coats of Sri yantra situated on its radiuses correspond with different chakras. The central point (bindu) corresponds with Sahasrara and the square of the left and right swastika put together framing Sri yantra corresponds with Muladhara. So the process of evolution of the universe leading to the appearance of individual 'self' and physic bodies starts from the point where all is confluenced in one (the center of Sri yantra). It corresponds with the highest non-differentiated state of the cosmos where dualism is absent. There is only one the Highest Self in this stage the principle of creativity penetrating all parts of the universe Parama Shiva. It is unified with its female aspect Shakti potential energy of creation. This highest form of consciousness presents unlimited strength and freedom it is higher and beyond any actions and is neither male, nor female (38, 50). This primary highest state is also called 'Maha bindu' and is often compared to a seed of which a tree (our universe) has grown. Maha bindu contains our universe in the same way as the seed contains the essence of the tree without manifesting it. It is very important to stress that this is not a scheme, not a plan of creation of macro- and micro-cosm but its germ that, growing, leads to the forming of the universe. There is no a creator here who according to plan as an engineer created atoms and molecules, planets and galaxies. The same principle of growing is a central idea of Taoism (52). Modern physics rediscovered this idea a relatively short time ago and formulates it as a principle of self-organization (29). Discoveries made in nonequilibrium thermodynamics, synergetic and other fields of modern science fully supported that natural processes to start with elementary corpuscles up to social systems are characterized by mechanisms of selforganization, 'growing' (16-18). Maha bindu potentially includes not only our universe but also many others potentially possible which appear in the following cycles of development, i. e. that is a wonderful seed of which absolutely everything can grow. At the same time the principle of Parama Shiva, being present everywhere, is not manifested at all that is why it is identified with emptiness (shunia). It is interesting that discoveries of modern physics of elementary corpuscles prove that physical vacuum (emptiness) is not emptiness in the usual sense of this word, i. e. the absence of anything. It is rather the other way round it contains huge resources of substance and energy but in latent form. And finally unification with Maha bindu, the principle of Parama Shiva placed in the center of Sri yantra is an aim of spiritual practice in very different religions and mystic traditions. This is not only Indian and Tibetan Tantra, Taoism but also Christian spiritual Alchemy (unification with Divine androgen), mystic Celtic tradition and many others. Practitioner first repeats the way of involution, moving form peripheries to the center and then after entering Maha bindu and obtaining in it inner harmony and unity, touching Divine source of creativity, goes the way of evolution recreating one self anew.

Let us now concentrate on the next stage of the universe development. Here nondifferentiated unified state of Parama Shiva comes to the primary division in male and female elements (see picture 29). They are still unified but already differ from each other. This stage of development is often symbolized in Tantric tradition by a man and a woman still unified in love embrace but already having behind them the stage of ecstasy and looking at each other.

On the next stage bindu is broken and parted in two: the male principle Shiva tattvas and the female principle Shakti tattvas, the principle of energy, kinetic element. However, in spite of the separation the inner unity of the male and the female principles is still kept. Their union on this stage gives a birth to the primary sound primary energetic vibration that is then parted in letters of Sanskrit alphabet. The first letter 'A' corresponds with pure male principle of Shiva, the letter 'H' with the pure female principle of Shakti. All others contain both elements and reflect vibrate energies of all primary elements (ether, air, fire, earth, water). According to Tantric conceptions variable combinations of these vibrate energies form the whole macro- and micro-cosm. By the way, the knowledge of connection of vibrations of the Sanskrit alphabet letters with 'thick' and 'subtle' objects of physic world

lays in the basis of practical methods of mantra-yoga. Psychophisiologic and physic effects of mantras have been described well enough in many positions. The Tantric imagination of subtle vibrations as the real nature of matter also appeared to be a surprising insight. Only in the XX-th century physics discovers quantum mechanics that proved the wave nature of substance on whose conception the theory and practice of Tantra has been based for many thousands years (29). The further interaction of the male and female elements gives a birth to the primary cosmic womb. In Sri yantra it is shown with the triangle turned with its top down. The cosmic womb is formed by the following three tattvas being the aspects of female energy:

Sada Shiva the energy of will; Ishvara the energy of knowledge; Shuddhavidya the energy of action.

Together with Shiva tattva and Shakti tattva these cosmic principles form pure tattwas which are absolutely unlimited. At the next stage psychic tattvas are formed they make the basis of the human soul. Here the previous unity of the male and female elements is destroyed and they appear as polar principles of the cosmos, giving birth to duality, differentiation and multiplicity. The main role is played here by Maya Shakti, the first one among psychic tattvas (see picture 29). Its tools are five following tattvas that create certain limits: 1. 2. 3. 4. 5. (7). Kala` limits the boundless strength of Shiva; (8). Vidya limits the strength of knowledge; (9). Raga limits the strength of desire. (10) Kala limits the strength of time; (11) Niyaty limits the strength of casuality.

With their help Maya gives birth illusions showing unreal as real and parting the whole and one consciousness in plenty of incarnated beings (jiva). So Kala` (7) limits Shiva's omnipresence giving a birth to plenty of individualities. Vidya (8) limits omni knowledge and gives limited knowledge or ignorance. The wholeness of the union Shiva Shakti is limited by Raga tattva (9) which gives a birth to attachments and lack of satisfaction. Eternity is limited by Ka`la (10) leading to destruction and death. Omnipotence is limited by Niyati (11) that creates cause-consequence connections, karmic cycles, and determined destiny. This way psychic tattvas form personal consciousness with all its limits. This, on the one hand, enables incarnation in material world, for limitations work as rules maintaining stability of the reality fabric. Imagine what would happen to the world if all our desires would be unlimited and realized immediately.

Yet, on the other hand, this suppresses our real nature and entraps each of us in chasing illusive goals, struggle for survival, fighting. All this creates an endless chain of deaths and births, suffering. In other words, forming of Maya tattvas and other psychic tattvas means the fall, banition from Paradise, loss of unity of which all ancient religions speak. The six psychic tattvas themselves form a kind of shell, environmental suit deforming our perception of reality, giving a birth to bestial passions and desires, suppressing our true nature and leading to suffering. And finally at the last stages other 25 tattvas are formed they establish and maintain the fabric of physical reality our universe. It is important to stress that Tantra includes into physical reality not only objects consisting of substance (thick elements) but also the world of invisible fields (subtle elements), variable informational connections and psychic energies. Given physical tattvas are shown in the lower part of the picture 29. Their forming end up the process of creation of the universe that is corresponds with the peripheral part of Sri yantra. At this material level of the universe Shiva's tattva turns into Purusha tattva presenting primary male principle. However, that is a principle 'conjured' by Maya and, hence, manifesting in the limited way through the deepest coats of subjective in every living and feeling being. The female element presents a dynamic aspect of the universe manifesting as Prakriti tattva. In material universe it parts in three gunas (three states, three forces):

sattva intellect, information; radjas dynamic quality, interaction; tamas inertia, matter.

Correspondingly each of the three groups creates following tattvas which can be seen on the picture 29. A special feature of material universe is its clearly manifested duality: opposition of male and female, dark and light, object and subject etc. Besides matter as a rule dominates spirit giving birth to passions and vices, feeling of lack of realization, variable sufferings. Another spatial feature of the material world is constant deficit of different kinds of energy which leads to endless rivalry and struggle for survival. This deficit is connected with division of male and female elements and limits put by Maya tattva. It is one of its illusions. In fact we are surrounded by oceans of inexhaustible energy, not to mention the fantastic energy of physical vacuum (Parama Shiva principle). Variable esoteric traditions that were able to overcome limits of Maya tattva have been using them since the very ancient times.

Generally it can be said that the material world, the world of incarnated beings fills the mind with desire of pleasures (Raga tattva), knowledge is limited (Niyati tattva), vital energy (prana) makes a being alive but only for the short period of life (Ka`la tattva), besides the pranic energy is uncontrollable and the yogis one is asleep. As a result Divine reality stays unknown, the sense and aims of incarnation are forgotten, and thus endless chains of karmic reincarnations follow each other, dipping us in depths of illusive reality, creating suffering. Altered state travel to the cosmos of Sri yantra As it has already been mentioned Sri yantra presents a kind of a map of all levels of our universe and our body (which are alike). At the same time it reflects its past, present and future and is a mandala of time. Correspondingly there is different psychotechnics of work with it. Some are directed towards penetrating the fabric of time they will be described in Appendix 4. The task of the others is to restore harmonic relations with higher levels of our reality, contact with Divine source, dissolving in it and creating oneself anew. Naturally, all this presents a rather complicated and durable ritual but its general scheme is simple enough. According to one of the most common schemes the travel starts with the concentration on the protective square in the peripheral coat of Sri yantra (corresponds with Muladhara chakra). Then the way leads towards the center of the yantra through the coats connected with all pure tattvas. The sixteen-petal lotus corresponds with Svadhishthana chakra, the inner one eight-petal with Manipura. The outer fourteen-angle coat of Sri yantra star with Anahata, the next one ten-angle with Wishuddha. There is one more ten-angle coat closer to the center it is connected with Ajna and is followed by eight-angle one corresponding with Brahmarandra or Nirvana chakra. The central triangle corresponds with Brahman or Guru chakra. And finally the center, the place of the source of Paramashiva universe is connected with Sahasrara. After the dissolution in the center the movement towards periphery starts. One's own subtle material structure and hierarchy of our universes tattvas recreated again purified and new. Naturally, before the travel the complex of preliminary exercises should be done (see Chapter 5 and Appendix 5).

6.4. Worlds of Bardo One of the wonderful examples of ancient esoteric cartography can be Tibetan Book of the Dead (Bardo Thodol) that is a guide for afterdeath spheres preceding the next karmic incarnation (56). Obviously, Bardo Thodol is not the only book describing after-death existence, Egyptian Book of the Dead has been known for a long time, similar texts can be found in practically any religious or mystic tradition. However, Tibetan Book of the Dead has no analogies from the point of view of completeness and accessibility of information. Among other things it has the most detailed description of hyperspacial tunnels connecting

different worlds of the subtle cosmos of Tibetan Buddhism, methods of defining where a given tunnel leads and ways to enter the chosen tunnel (diaphragm opening). It also explains how to do the opposite to close the unneeded tunnel where you are attracted by the wind of karma. Actually all this is one of the main practical essences of Bardo Thodol book and is something it has to teach. Worlds of Bardo Thodol are organically inbuilt in more global Buddhist cartography including six Samsaric realms and the highest over matter reality of five Dhyani Buddhas worlds and Nirvanic existence (which are described in the more detailed way in cartography of Kalachakra). That is why we first concentrate on the more general map including main levels of cosmology of Tibetan Buddhism (see picture 30).

In its general features Buddhist cosmology repeats the structure of the tree of the world. The subtlest levels of reality are situated on its top, and thick materially manifested ones are at its bottom. The relativity of such hierarchical description is constantly stressed, for each sphere of the cosmos is at the same time present and manifests in all others (principle of self-similarity and fractality). The upper coats of this reality are the most difficult to describe, for they very strongly differ from the world we are used to. The sphere of

Adibuddha, the highest informational principle of the universe from which the worlds we are accustomed to are created is situated on the very top. The highest state of mind Nirvana is often associated with this level. The sphere of five Dhyani Buddhas is placed below it; they manifest variable aspects of Adibuddha. In their turn, each of them corresponds with one of the highest worlds of oversamsaric existence. The passage into one of these highest worlds is one of the central goals of Buddhist practice, for there unincarnated body and deathless existence are possible and the reasons of suffering are removed. One of the main tasks of Tibetan Book of the Dead is to help to get to one of those five worlds and escape a new birth. Each of the highest worlds of Dhyani Buddhas is associated with one of geographic directions and certain aspect of knowledge about the world (archetype) (see Table 3). Usually they are presented as square mandalas with Buddha Vairochana in the middle. Besides each of five Dhyani Buddhas manifests also in lower samsaric worlds and after death worlds as a helper and spiritual teacher of mortal beings. Table 3. Dhyani Buddas archetypes. Dhyanni Buddha The sphere (realm) Vairocana Akshobhya Ratnasambhava Amitabha Amoghasiddhi Central omniabudant sphere Eastern Southern Western sphere of sphere robed in happy the highest glory sphere happiness East Blue Water South Yellow Earth West Red Fire Northern sphere of perfect actions North Green Air

Geographic Center direction Color Primary element Main mantra syllable White Earth

OM

HUM

TRAM

HRIH

AH

At the very bottom of the scheme six Samsara worlds or six Lokas are situated. These are worlds of incarnated existence, i. e. worlds where the birth and the following death take place and this process is repeated again and again making a living being endlessly suffer. Usually Samsaric worlds are presented as a circle divided in six sectors ('Samsara wheels' see picture 30). These are God Realm, Demi-God Realm, Animal Realm, Human Realm, Hungry Ghost Realm and Hell Realm. The realms of Human and Animals are situated in the known to us physical space, Realm of Hungry Ghost is subtle but partly covers with the physical space. Thus God, Demi-God and Hell realms seem to be situated on other levels of multidimensional reality. Features of each of the six Samsaric realms are strictly connected

with maximally manifested in it fatal passion or poison. Karmic inclination for on of 'five poisons' defines the attraction of the incarnated being to one of the Samsaric worlds. Buddhist conceptions see the reason of suffering and repetitive karmic reincarnations in connection with fatal passions stereotypes of behavior and world perception suppressing and deforming the real vision of the world and entrapping living beings into endless chase for pleasures. Such existence darkened by ignorance works as narcotic ecstasy that gives a short moment of pleasure and keeps an addicted person in constant tension because of the fear and necessity to get new and new portions of drug. The result of this narcotic chase is a developing spiritual degradation, strengthening of the bestial element, destruction of the organism and death. Five poisons include delusion, hatred, greed, envy and pride. The name 'five poisons' is connected with the fact that in Buddhism darkened mind is treated as illness, poisoning. Although each of five poisons is connected with one of Samsaric worlds it also manifests in all other ones but in a smaller degree. Delusion is maximally manifested in two worlds. In God Realm it is a delusion of illusion of worldly being and shortness of an individual life. This leads to chasing pleasures and forgetting that the harmony of paradise existence will be over when the positive karma is spent. The lack of problems in God Realm (paradise) disturbs to be aware of reality, compassion for other beings, searching for higher knowledge. The result is the following return to the depths of lower existences. Delusion in its extreme form is manifested in Animal Realm that is stupidity, ignorance being a consequence of lack of intellect and undeveloped consciousness. This leads to subordination to uncontrolled instincts, constant fear of pursuit. The sphere of maximum manifestation of hatred is Hell Realm whose unimaginable sufferings are not a punishment but a reflection of one's own acts in previous lives, a purifying flame which wakes up the conscience and liberates beings from their own acts and gives a way to better forms of existence. Greed is connected with Hungry Ghost Realm obsessed with insatiable desires and passions. Any try to satisfy desires only strengthens them and gives even bigger lack of satisfaction. This reminds of putting the fire out with the help of petroleum: fire gets stronger and stronger. These ghost-like beings often visit places of their previous existence to which they are attached by unsatisfied desires. They manifest as poltergeist, spirits pursuing people in the nights, appearing during spiritualistic seances, vampires sucking out the vital energy. Realm of Demi-Gods, warlike beings, reminding of Titans of ancient Greece is a sphere of maximal manifestation of envy. It leads to constant fighting and battles. Here the language of force prevails. And finally pride, arrogance, self-conceit is the main feature of Human Realm. In this sphere the freedom of choice, opportunities to realize one's own nature, the highest inspirations are maximally manifested. Yet, these possibilities can be realized only by those who is able to overcome five poisons and first of all arrogance. Others spend their lives on

endless chase for sensual pleasures, wealth, and power. It is interesting that overcoming pride is a central point of Christian tradition, especially Orthodox one. The unity of five poisons gives a birth and maintains the illusion of the own 'self', i. e. imagination of the self as something existing only for itself and in itself, separated from all living beings and universe. It develops in time and leads to never-ending karmic reincarnations and constant suffering. One of five Dhyani Buddhas, certain color symbolism, mantras and many other images enabling transformation of corresponding negative attachments and preventing the danger of getting into a given world are connected with each of six Samsaric worlds. We will concentrate on this symbolism a bit later. Three afterdeath states Bardo and connected with them worlds are situated over Samsara wheel. These worlds are: Bardo of the moment of death (Chikhai Bardo); Bardo of comprehension of reality in after-death state (Chonyid Bardo); Bardo of return to Samsaric being, the state where the aspiration for the new birth appears (Luiun-Sidpai (Sidpa) Bardo). There is a chance to go to higher unincarnated state from each of three after-death worlds, yet the probability of such passage grows fader with the movement from Chikhai to Sidpa Bardo, especially to its end when a being is pulled in to the one of Samsaric worlds of birth. That is why Tibetan tradition compares wandering in three after-death Bardo worlds with a ball that jumps up after it hit the ground. The height after the first hit is the biggest one then it becomes smaller and smaller until the ball reaches the state of piece. Correspondingly the highest spiritual jump takes place right after the exit from the body in the moment of death when the primary Pure light appears (this stage lasts about 30 minutes). The next smaller jump occurs in the second stage of Chikhai Bardo when secondary Clear Light appears (this stage lasts more or less 3, 5 4 days) etc. The coming of the Pure light symbolizes the opening of the hyperspacial tunnel connecting our world with the higher level of the tree of the world (the sphere of Adibuddha, Nirvana), however only well prepared yogis can enter it. The Pure light is frightening for a usual person who then panics as somebody who spent the whole life in the dark cave and, seeing bright sun, wishes only to run away and hide. Besides the Clear light is seen only for an instant and only yoga masters can make it last longer for a while. Tibetan tradition uses for this among other things the practice of inner fire (Toomo). This way if the chance of liberation during going through Chikhai Bardo is not used the crossing to Chonyid Bardo takes place and the luminous body (Bardo body) is obtained. This moment is often called birth in Bardo. The stay in this Bardo world lasts for fourteen days and is divided into two different stages. The first one is a meeting with Peaceful Gods who appear from our heart it takes seven days. The second one is coming of Furious Gods from our brain (it lasts from the eighth to the fourteenth day). This proves that cartography of Chonyid Bardo world is strictly connected with the space of human body. Each day gives a chance of liberation and going to one of the higher five worlds of Dhyani Buddhas.

If this does not happen soul's wanderings are continued in the last after-death world Sidpa Bardo. The space of this world is more complicated and crosses with subtle levels of all six Samsaric worlds. Three main stages are typical for the stay in this world: a stage of primary wandering; last judgment; appearance of light of six Lokas (Samsaric worlds) ending up with the birth in one of them. Here the chance of liberation also exists but it is much smaller. If it is not realized the aim of the dead is to direct in a proper way the process of incarnation, choosing a good Samsaric world and a good womb. Still, this also demands certain esoteric skills obtained in the previous life and good karmic elaborations. Then the next stage of incarnated existence in one of Samsara worlds starts. It begins with Bardo in the place of birth or mother's womb (Kinai Bardo). Then after the coming into the world and up to the moment of death state of being awake, Bardo of sleep (Milam Bardo) and Bardo of ecstatic balance in deep meditation (Tingecin-Samtam Bardo) constantly change each other. These are the other three of the six Bardo corresponding with the incarnated existence. Time Finally a few words should be said of time. According to esoteric tradition the concept of time loses its sense on the higher levels of reality. It is worth mentioning only when we deal with Samsara, Bardo or other lower worlds. In all these cases cyclic time is taken into consideration and in the frames of a large cycle plenty of smaller ones develop. They in their turn contain even smaller cycles etc. Each of them repeats all stages of global cosmic cycle. Putting it in terms of modern language, time has self alike, fractal structure. Our universe has stages of birth, blooming, oldhood and death. The same repeats during a separate individual life but in incomparably smaller time interval. When we observe the environment, the universe we get the illusion of linear time, for we see extremely small part of the huge cosmic cycle. The axis of the cosmic time is shown at the bottom of the picture 30. Six worlds of Samsara move along it leaving a trace which reminds of a multidimensional snake that bites its end somewhere in eternity. In ancient India such multidimensional trace of the movement of our space along the time axis was called Linga sharira. The picture shows the cycle of individual existence including incarnation period (life) in one of Samsara worlds and after-death going through Bardo worlds that is followed by the birth in the next cycle. This ring (or to be precise a spiral) can be broken by passage to one of the highest worlds shown in the upper part of the picture where time disappears. Three Bardo Now we will examine in the more detailed way the inner structure of three after-death Bardo worlds, connections between them and other levels of reality (see picture 31). The first world Chikhai Bardo is intermediate we get there at the moment of clinic death with the last exhale. The primary stage of the stay in this world lasts about 30 minutes up to the

moment when the soul finally leaves the body. Bardo experiences of this primary stage are described by Moudy in his famous book and other publications of that kind. In the beginning of this stage physiologic changes are not irreversible yet and sometimes it is possible to come back to life.

At the first stage of Chikhai Bardo very significant changes in energies of our subtle body take place when they gather and concentrate in the middle channel the vision of Primary Pure light appears. As we have already said only rare yoga masters manage to use this chance and exit through the channel of Pure light to Nirvana state. For all others the second stage starts that lasts 3, 5 4 days, the mind is in the faint state during it and for a short instant Secondary Pure light appears. When Chikhai Bardo is over the luminous body is obtained and the person is born into the next after-death world Chonyid Bardo. The luminous body is a subtle replica of the physic one in the material world and at first strongly reminds its shape but has absolutely different often marvelous qualities. Yet, we will speak of them later.

The space of Chonyid Bardo in a way reminds of a suite of rooms each of them corresponds with one day (spaces with similar geometry are often called mosaic). The rooms are endlessly large and do not have much in common. Nevertheless, every one has two exits, one leads up to the worlds of Dhyani Buddhas, another to the next 'room'. Naturally, the 'door' (diaphragm) of each exit has a 'code lock' and can be penetrated only one way. Such code lock is opened by certain spiritual and emotional state of the being going through stages of Chonyid Bardo. The upper 'doors' react on feeling of sacrifice, disinterested love for suffering beings of all Samsaric worlds, lack of attachment to bestial element and five poisons. The side 'door' to the next 'room' is opened by the feeling of fear, desire to hide and run away from the unknown and frightening. As we have already said, the door leading to hyperspacial tunnel does not look as a usual door in the house's wall at all. That is why it is very important to know the look of the 'door' to enter the chosen world. In Chikhai Bardo the upper 'door' looks as radiant unearthy light that provokes the feeling of fear, trembling, desire to run away, hide. These features are kept in Chonyid Bardo where also the color symbolism is added (the light is colored) and complicated visual and sound images appear (archetypes of gods and goddesses). Every day all this fully changes and after the seventh day light and color symbolism disappear and archetypal images of Furious Gods are left. Correspondingly going through the upper 'door' supposes confluence, dissolving in the deepest archetypal meaning of these images. This demands overcoming fear provoked by their frightening appearance and see peaceful blissful gods beyond it. Generally according to Tibetan Book of Dead none upper 'door' opens easily it is always necessary to overcome hard trials, instinctive fear, and desire to run away and hide. In this respect practically all religious traditions agree, let us remember the famous Bible tale of a camel that can get through the needle's ear easier than a rich one can get to paradise. Thus the doors leading down to Samsaric worlds are at the opposite pull in themselves and the worse is the space beyond them, the stronger the attraction is. Especially if this space resonates with your Karmic problems. The only way to escape such undesirable crossing is to change your emotional state and tune on the archetype of the God who helps to overcome appropriate negative attachment (for example: anger, lust, avarice, etc.). This can be done due to special mantras, holly signs, mudras, other similar magic tools (see Table 4). Thodol Bardo offers plenty of such methods (they are usually called 'gates closing'). One more special feature of a bad 'door' it usually looks as a dull one- or multicolored spot. Besides one immediately has a desire to run away and hide in it sometimes the pictures of the world being behind it simultaneously appear. Yet, those pictures are illusive and have strange unexplainable attractiveness. Tibetan Book of the Dead is full of warnings not to give the way to this feeling which might result wit a birth in one of bad worlds (Animal, Hungry Ghost, Hell) and never-ending suffering for many lives. Chonyid The suite or 'rooms' of Chonyid Bardo consists of two different groups. During the first seven days Peaceful Gods go in front of you they appear from your heart according to

cardinal directions (center, North, East etc.). That is another unusual feature of multidimensional space which, on the one hand, can be inside our body and, on the other hand, endless. In this period archetypes of five poisons and Samsara worlds connected with them are elaborated. Every day you deal with one of poisons, connected with it Samsaric world and an archetype of Dhyani Buddha who allows overcoming it. The radiant colored light appears in front of you from Buddha's heart (the door leading to upper worlds opens) and at the same time the dull light of the corresponding Samsaric world comes and you feel a strong desire to hide in it. If you do so you go to the archetype of the next day. On the sixth day you are given one more chance to overcome five poisons and at the same time images of all five Dhyani Buddhas appear. On the seventh day archetypes of Animal Realm are elaborated. Symbolism of each of the seven days is presented in Table 4. Table 4. Exits to the higher space of Adibuddha (Nirvana state). Six Samsaric realms Poison Entrance color Bardo day Dhyani Buddha Geographi c direction Radiant entrance color Chenrasi mantra syllable Gods (paradise ) Asuras (warlike titans) Pretas (hungry ghosts) Greed

People

Animals Ignoranc e as stupidity

Hell

Ignoranc e as Envy forgetting Dull white 1 Vairocan a Center Dull green 5

Pride Dull blueyellow 3

Hatred

Dull blue Dull red 7 4 Amitabh a Five direction s West

Dull gray 2 Akshobhy a East

Amoghasiddh Ratnasambhav i a North South

Radiant blue

Five Radiant green Radiant yellow color radiance MA NI PAD

Radiant red

Radiant white

OM

ME

HUM

From the eighth till the fourteenth day you meet variable Furious Gods provoking the feeling of fear and horror. The same Peaceful Gods hide behind this terrifying mask but now they present their furious aspect. They also come from different directions but this time from the space connected with your brain. Your task is not to get frightened and see

behind the terrifying faces friendly gods and confluence with them. Then the 'door' in the sphere of Dhyani Buddhas will open and you will be free. If this does not happen you find yourself in the next world. Sidpa The last after-death world Sidpa Bardo more reminds of our usual space especially during the first twenty-two days. The difference is that here our Bardo body has absolutely fantastic abilities whose echo seems to reflect in numeral legends and myths, childish dreams. The luminous body (the intent body, Bardo body) appears during the crossing to Chikhai Bardo but there it does not have a chance to fully manifest. As it has been already said Sidpa Bardo has rather transparent boundary with subtle levels of all six Samsaric worlds. A dead person has a chance to enter any of them in the luminous body. One can go through huge mountains, go down to seas' bottom, and fly to other planets. Basically the luminous body does not have fixed shape and sizes, can suppress into the small lump and grow to gigantic volumes, change its proportions. However, in the beginning it, rather because of the habit, reminds of the previous look of the owner and closer to the end obtains features of a dweller of the next world of birth. The owner of the luminous body has much wider perceptive abilities comparing to us. Besides usual senses powerful parapsychologic abilities appear including the possibility to foresee the future. Everything that can be achieved also in physical body but as a result of durable work and training here is given straight away. Yet, the sight differs from ours, for the luminous body is able to see only so-called 'astral-light'. That is why all worlds are seen in the same way filled with the similar astral twilight that does not change during night or day. The luminous body does not have a shadow and cannot be seen on reflecting surfaces (many other mystic traditions also speak of this). According to Bardo Thodol this body cannot be killed or destroyed in a usual way (cut, burnt etc.) Besides we normally have greater intellectual abilities in it. Nevertheless, such perfect body does not make its owner happy. He feels growing nostalgia, fear, a wish to run away somewhere, to hide, for the astral world of Sidpa Bardo has many frightening dwellers. The luminous body also seems to lack independent assimilation of vital energy and lives due to old sources and energy sent by living beings. Deficit of vital energy strengthens nostalgia and desire to have a fleshy shell. In this state the savings of will energy and ability to resist external forces are extremely little. Tibetans compare it to a feather carried by powerful blowing of the karmic wind and the longer the stay in Sidpa Bardo is, the stronger the wind blows. By the end of twenty-two days (this period is rather approximate and may significantly change) the karmic wind starts to blow furiously, it carries the dead one through different worlds and spaces, crowds of terrible monsters appear, the pursuit of nostalgia, suffer and hunger grows stronger. Then the final judgment, many times described in different religious traditions, comes good and bad acts of the previous life are evaluated. Here one again gets a

chance to go to one of the upper worlds if one manages to see archetypes of Peaceful Gods behind the frightening faces of judges and executors and to feel illusiveness of the external form. If this chance is not used the last stage of Sidpa Bardo comes which is a new birth. The following signs are its evidence:

the luminous body starts to obtain features of the future appearance; one is attracted to the past body which is, naturally, unsuitable for dwelling, one unsuccessfully tries to enter it and gets a very unpleasant feeling as if being pushed into the narrow hole between the rocks; from time to time a vision of the future world of birth appears and one is strongly attracted to it; dull light spots with colors of six Lokas appear, one of them is brighter (this is a future world of birth) and the karmic wind pulls one into it.

The last sign speaks of the opening of the door leading to six Samsaric worlds. There is still a small chance to escape a new birth left but even if the birth is to happen it is not worth to give a way to the karmic wind. One can still try to get to a better world of a new birth. The control over one's emotions is very important for it. Any negative thought or emotion can resonate with one of five poisons and pull one into the negative world. So anger can lead to Hell or Hungry Ghost Realms, fear and desire to hide to Animal Realm etc. It is not difficult to understand which spot leads to the given world knowing the color symbolism of six Samsaric worlds (see Table 4). And finally if you find yourself in one of Samsaric worlds you can try to shut the gates of your future mother's womb (Bardo Thodol gives five ways to do it) or if you have failed to choose a more suitable womb. This can also be done with the help of emotional state resonance with the appropriate 'door'. When the conception is done the next karmic cycle starts and depending on the lived life the process of wandering through Bardo worlds repeats again and again according to better or worse scenario. Or finally the karmic chain is broken and you obtain the enlightened existence.

6.5. Cosmos and cartography of Kalachakra One of the most interesting examples of cartography of subtle reality is described in Buddhist tradition. We will examine two variants the earlier one presented in Indian text Abhidharmakosha written by Vasubandha in the IV-V-th century of our age. Another later one is connected with Tibetan tradition of Kalachakra Tantra. It is interesting that the picture of the cosmos of these ancient traditions surprisingly reminds of cosmogonic conceptions of modern physics. That is multiplicity of worlds, subjectivity, and virtuality of the percepted picture of the world. That is beautifully described by Kalu Rinpoche (45):

"Any one of these various cosmologies is completely valid for the beings whose karmic projections cause them to experience their universe in that way. There is a certain relativity in the way one experiences the world. This means that all the possible experiences of every being in the six realms of existence are based upon karmic inclinations and degrees of individual development. Thus, on a relative level any cosmology is valid. On an ultimate level, no cosmology is absolutely true. It cannot be universally valid, given the different conventional situations of beings" As we have already said in Eastern traditions time has a cyclic nature. This is also true for Abhidharmakosha and Kalachakra. The difference is that according to Abhidharmakosha all primary elements tracelessly disappear after the stage of destruction and according to Kalachakra atoms of emptiness are left and they form the structure of the space. The next cycle begins with the strong karmic wind. Actions, plans and acts of beings lived in the previous cycle provoke unbelievably strong winds blowing in all four space directions. Putting this in terms of the modern language, when the cycle is over all forms of substance and matter is distracted but some part of information remains (collective karma). It becomes an embrion, an impulse of the next universe. These way strong blows of karmic wind fill the space manifesting atoms of emptiness and then lead to appearance of atoms of water and forming clouds. The water that falls out of them gigantic water cylinders which become bases of the separate worlds. Then these blows make water condense and the element of earth appears from which the huge golden disc of the earth is shaped. After that the four-angle mountain Meru appears in the middle of the disc, each of its sides has four terraces. This holly mountain consists of the purest elements: gold, silver, lunar caustic and crystals. It forms the center of every separate world with its divine hierarchy, sun, moon and stars, demonic coats (see picture 32).

According to ancient Buddhist texts the moment of the universe establishment and beginning of the next cycle gives a birth to a great many of such worlds (at least hundreds of millions). And all of them have alike structure with their own Meru mountain and all other reality attributes of which we will speak later. The Meru mountain is surrounded by seven mountain chains. Each of them is square and grows higher as it gets closer to Meru (if to move from the center, the height of each following chain will be twice smaller). The space between them is filled with water going out of the clouds and the seas called 'the inner ocean' are established. The huge space from the external mountain ridge to the edges of the upper golden disc of earth are also filled with water and form very salty Great outer sea. The edge of the golden disc of earth is surrounded with the eighth mountain wall made of iron. Twelve continents lay on the outer sea they make groups of three according to four basic geographic directions.

The middle Southern continent Jambudvipa is a realm of people and animals. Yet, one should not forget that we deal with subtle cartography that is why geometry of Earth in this imagination significantly differs from the geography we are used to. Over the highest mountain wall, more or less at the half height of the Meru mountain orbits of Sun and Moon are situated they move round the mountain. The top of the Meru mountain is flat and has a shape of square. Sadarsana city is placed in the center of this square and in its very middle it has the palace of lord of thirty-three main gods of reality. This city belongs to the higher reality and is believed to be the first heavenly coat. Perhaps, some legends of Shambhala are connected with this very city. Twenty-five heavens or refuges (vimana) coats of the highest subtle reality are situated above Meru's top in a concentric way. And the higher the coat is, the purer the appropriate reality is, it gets subtler and wider and the distance between the coats grows. The first four coats belong to the realm of passions or desires (all worlds placed below also belong to it). The next seventeen heavens are caller 'form realm', i. e. they include objects and beings that have certain forms but are already unattached to any passions or desires. And the last four heavens belong to the realm that does not have form, i. e. to the highest informational levels of our universe. Naturally, all this cosmic hierarchy is situated in the multidimensional space and images of the Meru mountain, mountain walls, oceans, huge cylinders of primary elements being a basis are only metaphors which are supposed at least somehow structure extremely complicated images of the multidimensional world. These images enable orientation during subtle wandering and allow creating a kind of map of multidimensional reality. Buddhism, as majority of other esoteric traditions, places demonic worlds below earthy realm under Jambuvipa continent they form eight hot and eight cold hells. Obviously, when we use words 'above' or 'below' we should not forget that we deal with multidimensional reality. The vertical axis is connected with the fourth or the n-th space dimension in which the mery mountain is situated. That is why one should not expect to find world of gods up in heaven or hell under the ground, or discover Shambhala somewhere in the little known caves of Himalai. Kalachakra Tantra Some more complicated organization of Buddhist universe is described in Tibetan tradition of Kalachakra Tantra. Generally it covers with Abidharmakosha cartography but some significant differences also exist. For the first, according to Kalachakra when the epoch is over atom of five primary elements doing not disappear tracelessly but become separated coming to the chaotic state and mixing with space atoms. Certainly, when Tibetans speak of atoms they mean something different comparing to modern physics and thinks of something reminding elementary corpuscles. Then atoms start to make new combinations under the influence of collective karma savings and sequentially form five primary elements. At first karma makes unify atoms of the element of air and the strong wind appears. It, in its turn, gathers atoms of fire and electric charges and thunders take place. Then the water is formed and it rains rainbows

appearing later are an evidence of atoms of the earth element establishment. They gradually get thicker (denser) and form the land. Thus atoms of space or emptiness fill everything around forming geometry of physical space. According to Kalachakra the space of each world is also formed around the Meru mountain. However, its basis is not a cylinder but four huge discs corresponding with primary elements (see pictures 33 and 34). The lowest one consists of the air element and has the largest diameter; the next one is formed by fire. It is followed by water and the smallest one of the earth element is situated on the very top. Meru mountain stands on it. Yet, it has rounded, conic contures and narrows to the bottom. It is surrounded by six mountain ridges forming concentric circles. Six oceans are placed between them.

Behind the last mountain ridge on the outer part of earth's disc, as in Abidharmakosha, twelve continents in groups of three are situated according to four cardinal directions. Nevertheless, in this case they all are on the land and not on the ocean's surface. The middle Southern continent corresponds with earthy reality, realm of people and animals. The world of Asuras lies inside the earth disc under the realm of people, the world of nagi (snake-alike beings) is placed below. The lower part of the earth disc and three lower discs are places of hell realms which are the worse, the lower they are (see picture 34). They all are called a 'joyless realm'. The coats of the higher reality are situated over the Meru's top. The first five ones correspond with the heavens of gods of realm of desires (passions). All lower worlds up to the nags' one are included here. Sixteen heavens of beings with luminous bodies corresponding with realm of form are above. The last four heavens form the reality that lacks form. All those heavens define the geometry of space that has a form of a human head invisible for a usual human. This way the cosmos of Kalachakra appears to remind of a human body with its legs placed in the lower disc and its head over Meru mountain. This similarity plays a very significant role in practical rituals of Kalachakra.

In the middle part of Meru twelve 'paths of wind' are situated along which planets move. They make a form reminding of a turned up side down basket or an umbrella. Traditional Tibetan mandalas present 'paths of wind' in a flat way as they looked when seen from above. Picture 34 shows their three-dimensional computer reproduction. Kalachakra system describes ten planets which make five couples: Sun and Moon, Rahu and Kalagny, Mercury and Mars, Venus and Jupiter, Ketu and Saturn. Usually 'paths of wind' are connected with their movement and stages of lunar and solar cycles, twelve Zodiac constellations. Cartographies of Abidharmakosha and Kalachakra became a basis of the most important rituals and initiation passes, found its reflection in planning temple complexes, monasteries and stupas (45, 50). In Tibet all of them are usually built as three-dimensional mandalas or maps of Kalachakra (see picture 34). The same geometry works as a basis of numeral flat and volume mandalas. Kalachakra mandala is, perhaps, the best known among them it exists as a drawn image and as a sand mandala created for the only ritual and then tracelessly destroyed (45). All these cases use the principle of likeness of the holly object and its imagination that brings sacred energy and harmony of Divine Cosmos into the temple, stupa or mandala. Certainly, the level of the brought energy depends on the precision of the image and correctly conducted special ceremonies and rituals, spiritual strength and purity of monks and lamas participating in it. Shambhala Speaking of Kalachakra cartography one should say a few words of Shambhala whose histories became extremely popular in Western countries. It should be said that legends of this paradise land, the mystic city available only to the ones of the pure spirit are known to practically all peoples of our planet. In China it is a Continent of Treasures, in Kashmir it is an undestroyable continent of Vadjra, in Nepal it is a Land of trees that make dreams come true etc. In Russia it is Kitezh city, Heavenly Jerusalem and Belovodie (White water), the enumeration of names itself would take several pages (45, 57). The name Shambhala came to Tibet from India together with Buddhism and from there got to Europe. Pre-Buddhist Tibetan tradition Bon has many legends about this mysterious place called Ol mo lung ring and having square structure with the main temple in the middle. This brings certain associations with Cadarsana city on the top of the Meru mountain. Perhaps, Shambhala is one of the subtle projections of this city of gods. Kalachakra contains one of the most complete descriptions of Shambhala. According to Buddhist sources this teaching was passed from Shambhala directly. One of the legends says that a Buddhist yogi was let into Shambhala in 927 and there he was given Kalachakra initiation (58). He brought this system to India from where it soon reached Tibet. According to Buddhist beliefs Kalachakra Tantra was given to the king of Shambhala Sukandra by historic Buddha Shakyamuni. This mystic land is surrounded by mountain rings and ices and is place on the enormous flower of lotus with eight petals (see picture

35). Each petal is washed by water and has hundred and twenty million dwellers. Every ten million form an administrative unit (which is presented as a palace on Tibetan maps).

Shambhala's capital Kalapa is situated in its center and has a nine-storey palace in its own middle. It is square and has four entrances and is surrounded by three ring walls. There is a large three-dimension Kalachakra mandala inside of it (45). As a rule passages to Shambhala appear in places of power which is generally typical for hyperspacial tunnels. Tibetans believe that such passages exist in Northern and NorthernWestern parts of Himalai. According to N. Rerih one of such passages is placed in Russia near Beluha mountain in Altai. Many legends describe appearance of such other dimension cities in other parts of Russia: Jiguli mountains by the Volga, by Baikal lake, behind Northern Ural, in some regions of Further East. Reflections The idea of reflections is a very interesting metaphor connected with concepts of Abidharmakosha and Kalachakra. It is present in very different esoteric traditions in its

indirect form but, perhaps, is described in the clearest for European mind way in fantastic novel by R. Zelazny Amber Chronic. It claims that the whole universe is built on the principle of self-alike structure, fractal or simply hologram, matrioshka. From this point of view there is a certain center, prototype and all the rest is its more or less precise copy, reflection. In this respect each of six Samsaric realms and Shambhala are reflections of Sadarsana city placed on the top of Meru mountain. And each country, each state on our planet is its more or less correct copy. Yet, the further from the primary source, the more deformations appear comparing to the origin and the greater disharmony, chaos and evil are. That is why one of the tasks of religious practice is to recover closeness to Divine origin in our earthy reality. That is why the temples are built, many mandalas and yantras drawn, stupas are made and mantra wheels are moved. They all work as numeral gates, locks giving divine energy the way to our world, lessening disharmony between Heavenly and earthy. Our body is a similar reflection of the higher universe. We have already spoken of similarity of the Kalachakra cosmos and human body and system of its energetic centers chakras. The way of obtaining harmony at this personal level, in our body mandala also leads through removement of deformations comparing to the origin, higher worlds over Meru mountain's top and the whole Kalachakra universe as such.

6.6. Cartography of the Rose of the World (and metahistory conception) The imagination of subtle reality structure, its dwellers, and connections with material levels of universe has a great meaning for understanding real mechanisms of metahistoric process. In this respect the unique information is given by Rose of the World by Daniil Andreev (46). As any visioner's experience it, certainly, has a strong imprint of the author's personality and, hence, not everything should be treated as final truth. Still, comparing to other descriptions of connections between subtle and material realities, modern scientific conceptions this book can give a lot. Daniil Andreev's primary conception is based on the idea of multidimensional reality consisting of great many of worlds. Each such world or coat has its own space and time dimensionality. According to D. Andreev all known to us Universe presents only one such coat called Enroph and having three spatial and one time dimension. Our coat is relatively strongly isolated from the others but this is rather an exception, moving between separate coats is normally much easier. Group of coats or worlds having penetrable boundaries is called sakaula. Moving between the worlds of the same sakaula is not more difficult than moving from one country to another. Not all coats have such endless cosmic extent as our Universe. Inner sizes of some of them are no bigger than Solar system or even a separate planet.

All these coats are connected with informational links. Besides there are streams of vital energy (prana, negentropy) between them. Their role is especially significant for interaction of our world with worlds of the down-going raw having parasitizing nature and interested to get the maximal amount of prana from earthy civilization. Besides ways of transformation of human souls after death ran through these worlds. Metahistoric connections between the coats that define strict energetic and informational interactions, strong correlation of historic processes and symbiotic relations are very important. Such interconnected group of coats forms braphmatura. Braphmatura of our Earth or Shadanakar according to D. Andreev includes two hundred and forty coats. Our Solar system contains also braphmaturas of Sun, Moon, Venus and other planets. Coats belonging to braphmatura of Earth or Shadanakar have a number of spatial dimensions that does not overcome six and time ones up to two hundred thirty-six, although it is difficult to imagine such a large time dimensionality. Besides our Universe contains braphmaturas connected with macro-objects as star constellations, galaxies etc. these are macro-braphmaturas. There also are micro braphmaturas connected with sizes of separate molecules, atoms and elementary corpuscles. Now we will concentrate on Shadanakar Earth's braphmatura in the more detailed way. Daniil Andreev bases his cosmology on Christian tradition claiming diametric opposition and incompatibility of light and dark elements, Spirit and Lucifer. Correspondingly these polar elements are reflected in every braphmatura and the whole metaphistorical process develops around struggle between them. In some braphmaturas evil forces have completely lost the fight and are practically absent, for example macro-braphmaturas of Orion and Andromeda's nebula. In some others evil forces have won but such braphmaturas die quickly, for demonic element is parasitizing by its nature and is unable to create. Mercury, Pluto and Moon can be examples. Correspondingly these two polar elements are reflected also in Shadanakar cartography. Spirit, divine principle is connected with the worlds of up-going raw and demonic one with infraphysics or worlds of down-going raw (see picture 36). Worlds of the down-going raw have no more than three dimensions and in the lowest coats it decreases to two, one and even zero. The closer to the center of evil, the lower the spatial dimensionality is. Worlds of the up-going raw have three or more space dimensions. On the scheme the dimensionality of the given world is presented with a number in the upper right corner.

In order to understand Shadanakar's cartography one should first concentrate on D. Andreev's imaginations of human subtle structure its connections with worlds of up- and down-going raws, karmic transformations. According to his conception human Higher Self is an undestroyable monad created or born by Spirit. Incarnating in Shadanakar a human monad exists in Yroln one of the highest of the upper worlds of the up-going raw. At the next stages of incarnation the shelt (reality of five-dimension spaces) is established and then the astral body (four-dimensional). They together form human soul that has spiritual sight and other senses, deep memory, ability to contact upper coats of Shadanakar's dwellers. Then the etherial body is created it controls vital energy (three-four dimensional) and, finally, at the moment of birth in Enroph (on Earth), the physical body made of substance is given. The last one exists only during one life and is destroyed after death. If after death the soul gets to up-going raw worlds its etherial body is kept and incarnates with it at the next birth. If the stored karma leads to purifying going through hell realms etherial body is created anew. It is important to stress that in spite of reincarnation human monad all the time stays in one of the worlds of the up-going raw Yroln only the soul (shelt and astral body) that is strictly connected with it wanders. Demonic manads were also created by Spirit but in ancient times they left their Creator and tried to create their own universe. They broke the principle of spiritual love and were unable to create anything new that is why they started to try to subordinate worlds created by Spirit parasitizing on them. Vital energy of other living beings that especially strongly radiates during suffering and in the moment of death became the main source of their existence. Naturally, they try to get power over human beings. But in fact they can get only an astral body and shelt, monad is inaccessible for them. Complicated peripetia of Earth's metahistory develops around this fight for vital energy and human souls. One of the interesting D. Andreev ideas is conception of the segmentative structure of Shadanakar. In other words, the vertical hierarchy organization is not the only one; there are also groups of coats unified around separate territorial, ethnic, cultural, natural and other similar communities. So hierarchies of coats of the up-going world Zatomis sakaulas dwelled by spiritual teachers and helpers, ancestors' souls that reached enlightenment appear to be connected with cultural-national community, supernation. On the other hand, worlds of the down-going raw also have the whole hierarchy of demonic coats connected with past and present of the given supernation sakaulas of Shrastra and Witsraor. In the same way every earthy city has its several reflections in infraphysics worlds, reflections that are connected with it energetically and informationally. Such principle of similarity works not only on the earth's surface but also in its depths. So many infraphysics worlds appear to be alike with different coats of earth's core, magma, and kernel. Coats of the up-going raw remind of mountain tops, earthy sky which has found its reflection in many earthy myths. This, certainly, does not mean that these worlds are really situated there it is just some similarities in space topography, landscape etc. Besides in these places the boundary between our reality and the corresponding world is easier to penetrate. Generally, according to Daniil Andreev the Shadanakar's structure distinguishes worlds of the Up-going raw, Upper worlds, Demonic worlds of infraphysics and worlds of elementors

 spirits connected with natural formations. Among the last ones both spiritual and demonic monads are present. Correspondingly the connection of our braphmatura with other coats of universe is mainly conducted through the sphere of Upper worlds and through lower coats of infraphysics worlds (the down-going raw). This way both, higher spiritual forces (mainly in Upper worlds and worlds of the Up-going raw) and demonic hierarchy (in infraphysics worlds) are represented in Shadanakar. Besides there are plenty of beings whose primary spiritual nature is darkened by demonic forces. Now we will speak of all these things in a more detailed way. Worlds of infraphysics (the down-going raw) At first we will concentrate on worlds of infraphysics (see picture 37). Their specific center is formed by sakaula of worlds of demonic basis where all streams of vital energy and all ruling links go. Its main world is Digma where the head of Shadanakar demonic forces Gagtungr and the highest demons with their monads dwell. The chosen by evil, monads of people that confluenced with their demonized shelts are also here (during the whole history of human kind such people were only few). From this world the anti-cosmos of our galaxy is seen it is a light burning with unbelievable color only distantly reminding purple. Multidimensional Shog is above this world, streams of destructive theomachic forces from the demonic center of the universe go through this to Shadanakar. Only Gagtungr has an access to that coat, all others can only see it from the outside in the rarest moments. From this world the anti-cosmos of the galaxy is seen as a pulsing arch thrown from one horizon edge to another.

The majority of demonic beings of our planet dwell the lower two-dimension world Gashshsarva. This world is characterized by the big amount of time dimensions and only two spatial ones. This, in terms of Daniil Andreev, creates particular 'spiritual stuffiness'. Lords of worlds of revenge also dwell here. These are masters of lower purgatories Angels of darkness, reminding Vroubel's Demon. Masters of Ryphra magmas look as moving ridges of hills. Masters of the kernel sakaula remind of folklore devils with horns and tails. Among numeral Gashsharva dwellers Velgas deserve particular attention, these are gigantic demons of female nature reminding of black-purple curling and uncurling covers. At the

human level they manifest as initiators of anarchy and deviated murders. Besides each nation has one such demon. Gashsharva is connected with other demonic worlds that are unified along one line the demonic axis of galaxy which works as a book's back holding together many pages. Shadanakar's bottom a one-dimension realm is placed even lower it is a place of suffering of demonic shelts. One of its ends is connected with bottoms of other galaxy worlds through hyperspacial tunnel. The conjunction point is somewhere by Anthares star, the essence of demonic forces of the galaxy. The opposite side ends with a gulf into lacking time Bottom of galaxy. The next large sakaula of the worlds of the down-going raw is connected with worlds of revenge. The etherial body and shelt of the dead people who stored the negative karma during their lives come here. The heavier the karmic weight is, the deeper into revenge worlds the soul goes to. When the negative karma is elaborated the soul goes up to the higher coats of revenge worlds and then gets to the worlds of the up-going raw from where it is incarnated in the next flesh shell. From D.Andreev's point of view, upper coats of worlds of revenge up to the kernel have metacultural segmentation, i. e. are connected with certain national egregors. Correspondingly in ancient times these worlds did not have exits and the souls were doomed to eternal suffer. As great religions were established and got common spiritual teachers of human kind changed this situation and opened the exit (the exit from Hinduist culture purgatory was the first one to open). Correspondingly vital energy radiated during human souls suffering in gavvah worlds of revenge nourish variable demonic beings interested in even greater suffering. Rose of the World contains the detailed description of all coats and hierarchy of worlds of revenge. We will not concentrate on this any longer it would be enough to say that seven coats of purgatory are distinguished. Then sakaulas of transphysical magmas and kernels follow they are tied to geologic formations of Earth (five coats in each one). The Shadanakar cemetery is situated in the very bottom. Rests of human shelts left by monads fall there these are only shells. This happens rather seldom when the shelt is so demonized that it cannot be purified. In this case monad falls out of Shadanakar and is incarnated again in some other braphmatura. The third group of infraphysic worlds sakaulas of shrastras and witsraors is, perhaps, connected with human kind and its history in the strongest way. They are a kind of the left side of the world, place of dwelling of anti-human kind created by Gagtungr in order to get power over Enroph. In these worlds principle of metacultural segmentation works, i. e. each state formation, every large city on Earth has its analogy in Shrastra. Furthermore, all features of earthy landscape have their reflections in four-dimensional space of Shrastra (mountains, valleys, seas etc.). In these worlds very high temperatures prevail, lakes and seas are filled with melted lava instead of water. The sky of the gingerly-orange color has infra-violet lights: Gashsharva and kernels of suffering. The space of Shrastra sakaula is

limited by the frames of Solar system; therefore there are no stars in the sky. The landscape is dominated by gigantic multi-million cities mainly situated in mountain massifs corresponding with Earth's mountains. There also is something reminding of plants: darkcrimson massive bushes and flowers of flame (46). Anti-human kind consists of two races: ygvas and more ancient Shrastra dwellers rarrugs. The latter are something between gigantic centaurs and winged lizards, bloodthirsty, warlike and fearless beings with rudiments of mind. They are a result of infraphysical evolution of incarnations of some them most preyful kinds of earthy lizards. Representatives of another race, ygvas are, at the opposite, highly intellectual creatures but practically lacking emotions. They created highly developed technologic civilization in many aspects prevailing over the earthy one and including also elements of magic techniques. According to D. Andreev, they have already penetrated infraphysic projection of earthy surface (although they had to use environmental suits for it, for according to there standards it is very cold there).Their arrival into three-dimensional space and direct contact with earthy civilization is only a matter of time. There is no need to mention that consequences of such contact can be very destructive for human kind. Ygvas appearance reminds of the human one, their physical body karroh is formed of demonic coats substance, also has four limbs, two red stemy eyes are situated on the sides of cylindrical head, the mouth is straw-like, the skin is gray (this look reminds of some UFO descriptions). Ygvas society is built on totalitarian-democratic principle and the morality of slavery. Each Shrastra (an analogy of the corresponding earthy state) is headed by the great ygva. That is satanocratic society where God is treated as even worse tyran than Gagtungr. According to Daniil Andreev, ygvas were created as a result of specific experiments of Gagtungr on 'genetic engineering'. He crossed a Babylonian priest with physical involtation of Lilith elementor of fertility spoiled by demonic energy. Then she went down to infraphisical coat and gave a birth to the first couple of ygvas. Since then ygvas have been reincarnating in infraphisical worlds and only very few of them reach enlightenment that radically change their karmic way. The basis of ygvas and raruggs vital activity is human vital force connected with archetypes of national state and aggressive nationalistic feelings. These emotions are fed by special psychic energy radiated by Witsraors demons of state, dwellers of the next deeper sakaula. This vital energy radiated by masses of people penetrates the boundary between Earth and corresponding Shrastra and appears there as red dew. Ygvas collect it for Witsraors and nourish themselves with its rests. If the Earthy state dies (in this case its Witsraor usually dies too) the corresponding Shrastra is doomed to starvation, agony and slow death. Ygvas and raruggs short of vital energy quickly degrade, lose creative potential, development of science and technic stops, all this only proves their parasitizing nature. Witstraors, demons of state, are huge creatures who play a significant role in metahistory of humanity. They remind of gigantic octopuses, the size of the state can speak and are extremely sly. They dwell in Witsraror sacaula from where they often go to Shrastras

sacaula in order to rule ygvas and raruggs. These creatures appeared from conjunction of national manifestations of Lilith and overnational demiurgs. They were supposed to protect metaculture from aggressive neighbors. Yet, while protecting its state, Witsraor at the same time demonizes it and that is the tragic contradiction. Witsraors reproduce in a gemmation way. A new-born baby becomes the worst enemy of this parent and its potential killer who also tries to eat it up. Death and disintegration of Empires is a result of victory of several 'children' over their parent. Besides Witsraors and corresponding Shrastras constantly fight with each other. All significant earthy battles are their metahistorical reflection. However, the most serious battles take place between forces of Light and Witsraors, Shrastras. Their aim is to change the nature of worlds of infraphysics and this way to improve metahistorical situation of our planet. At the moment it is not always successful and some brothers of Synclith are imprisoned in huge cities of Shrastras. The Sacral Unified Soul of Russia, Navna, is also there, it was kidnapped by one of Zhrugras (Witsraors of Russia, according to D.Andreev they were three) (46). Elementors Shadanakar contains four sacaulas connected with natural elements, with bio- and noosphere sacaulas of elementors. Elementors are a kind of nature spirits being incarnation of monads. During reincarnations monads of elementors may incarnate in people and human monads may get into one of elementors' worlds. Nevertheless, this does not happen too often. Elementors' monads of light are in Flaurus on of the worlds of the High Duty (see picture 38).

Some elementors are under the influence of demonic forces, others belong to fair levels of Shadanakar. First we will examine demonic elementors. These are elementors connected with destructive aspects of environment: volcanic magma, quagmire, tropical thicket, sand

deserts, dark sea depths etc. The level of Duggur seems to stand apart; it is connected with lust, erotic element of humanity. This demonic world has segmentary structure correlated with megalopolises of our world. Its dwellers nourish with radiation of human and partly animal lust eiphos. The space of Duggur dies away beyond the lunar braphmatura and reminds of an ocean of dark steam. Rare islands contain cities being projections of earthy ones. The only light of this world is Moon or rather the coat of its braphmatura where the great lunar female demon Voglea dwells. It is her who provokes the strongest greed and lust that has killed the lunar world. Each such city has one huge female demon and plenty of smaller demons of both sexes. The palace of the female demon reminds of a pyramid with its top cut of where the permanent orgy takes place. Besides Duggur has endless number of variable forms of sexual pleasure that cannot be even imagined on Earth. The lust and desire experienced by smaller demons for the female demon and the pleasure she gives them are the basis of her power over them. The social structure of the society reminds of the one of Roman Empire at times of its decline. The smaller demons are noble ones and riders while the role of slaves is played by souls of people, animals and elementors pulled into this world by unsatisfied voluption. Incarnating there they get a karroh a material demonic body and if they would not be able to overcome their uncontrollable lust they are doomed to reincarnate in this world not once. After that the rests of their shelts fall down to the cemetery of Shadanakar and the monad leaves our braphmatura for ever. It is extremely difficult to escape this world yet the suicide that distracts the demonic karroh and liberates the soul might be a solution (46). The radiation of lust going out from Duggur play a strong destructive role in our civilization, for they lead to energetic emptiness of both, individuals and the whole societies. Its result is spiritual and physical impotence, endless chasing pleasures that actually do not give pleasure any longer. Modern sex-industry is up to the great extant initiated by this subtle level and works as a huge pomp that sucks out the rests of society's vital forces. The special feature of sexuality initiated by Duggur, its difference comparing to the real Eros is the stage of fall and emptiness that follows the instant pleasure, the necessity of more and more sophisticated sexual stimulation in order to get excitement again. When this does not work any longer the newest discoveries as viagra appear. Another newest technology that gives an additional channel for delivering eiphos to Duggur is computer virtual reality and great many of erotic computer games and pornographic pages in Internet connected with it. We examine this demonic world in such a detailed way because its destructive influence on the modern society is huge and grows stronger with every year. History knows plenty of examples of the whole civilizations tracelessly disappearing getting under the influence of Duggur and Voglea. The next group of elementors belongs to the intermediate type. Their monads are in the upper coats of Shadanakar but their physical nature is darkened by demonic influences. These are variable spirits of places, home guardians, elementors of mineral kingdom of the upper coats of earthy core, spirits of places of power who are in the highest coat of this

sakaula. All these elementors are basically not inimical to men but demand careful and respectful attitude. Two next sakaulas belong to fair elementors. Fair elementors never incarnate in physical body in Enroph their monads create four-dimensional etherial body in which they exist in their coats interacting with our three-dimensional physical world. The highest sakaula of the Greatest Elementors consists of coats of rulers of the basic elements of our reality they are seven. They are the highest spirits of the airy ocean, waters of the world and depths of Earth. The fourth greatest spirit Zaranda rules the kingdom of animals being also the elementor of fertility of this world. The last three elementors control the sphere of fertility. Estiara is the lady of the kingdom of plants of Shadanakar. Lilith, Common Aphrodite, is responsible for creation of bodies in material worlds of people, daymons and demons. Only animal flesh is created by Zaranda. A long time ago the highest demon Gagtungr managed to get into Lilith's world and into her body and left there the demonic element (in Judaistic mysticism it was called eitsehore the devil's seed). Since then Lilith and all her local manifestations carosses have been carrying innate duality: fair spiritual and dark demonic elements. That duality can be also seen in Eros and human flesh and in many other things created in the physical material world. It is important to stress that only Lilith has the monad, carosses connected with different ethonoses do not have an independent identity and are just her projections (for example Dingra carosse of Russia). Finally the last seventh elementor Mati creates etherial bodies of all beings and takes part in making their astral bodies together with their personal monads. The next sakaula is the sakaula of Little elementors that includes many coats connected with variable levels of biosphere. Many of them control establishment, growth and maintaining of plants' life. Others are correlated with vital waters of rivers and lakes, upper parts of seas and oceans. The whole hierarchy of coats is connected with different levels of atmosphere, mountains, snows and ice. All this is precisely described in The Rose of the World but is not that important for our cartography that is why we will not concentrate on this matter. The worlds of the up-going raw In Daniil Andreev's cosmology worlds of the up-going raw are a place of dwelling of fair forces directly connected with human metahistory (see picture 38). Lower coats of this hierarchy of subtle worlds contain sakaula of enlightenment which includes four worlds connected with after-death soul transformation. Metacultural attachment is kept there and the soul gets to the spheres related to its cultural, ethnic and religious belonging. The role of the physical body is played by the etherial one. The first world of enlightenment Olirna right after the death can be entered only by the souls that generally solved their karmic problems or by souls coming up after their purification in the upper coats of purgatories. This coat prepares for the following

incarnation. Those who have reached higher spiritual level get ready for rising to the following worlds of this sakaula. The Fayr coat is a kind of boundary that can be crossed only by souls that have solved their karmic problems and are ready to go to the qualitatively new level of spiritual evolution where there is no the strong need for next incarnations. This level more or less corresponds with Buddhist liberation, breaking the karmic chain. The stay is relatively short here. The Nertis coat is situated above, the etherial body is transformed step by step there it is adapted to the fulfilling of the new tasks. As a result the process of nourishing is qualitatively changed and reminds of breathing. The organs of spiritual sight and hearing are formed and variable paranormal abilities are developed. Then the crossing to the following coat, Gotimna, takes place. Here the soul contacts beings from the higher coats of the worlds of the up-going raw and is prepared for the next stages of the way. In this world the soul makes a very important choice. It can reject farther incarnations in earthy realm, births and deaths and chose evolution in spiritual hierarchy. It can also consciously choose one or several births on Earth connected with certain mission. This choice is rather difficult and dangerous, for the incarnation in physical body after being in etherial one reminds prison. Besides the new karma can be elaborated that will repeatedly pull the soul into the chain of karmic reincarnations. Zatomises the spiritual centers of metacultures are situated in the corresponding sakaula. They present the opposite pole of shrastras and witsraors. Here the spiritual evolution of souls that have broken the circle of karmic reincarnations and chosen the up-going way in Gotimna is continued. These souls are the major part of population of zatomises, the higher humanity, and metacultures' sinkliths. It is already clear that zatomises keep metacultural attachment to corresponding spheres of Earth. Yet, it is not too strict, for one zatomis can embrace several distant ethnic groups (for example, Sukhavati zatomis of Mahayana Buddhism includes Tibet, Mongolia, China and Japan). At the same time several zatomises can be related to the same ethnos (for example, China is influenced not only by Sukhavati but also by Shan-Ti zatomis of Chinese metaculture). On the other hand, several different zatomises can correspond with one religion (according to Daniil Andreev four zatomises correspond with Christian tradition). Here we also deal with fractal geometry. Nevertheless, religious-ethnic attachment is generally kept. It is important to stress that a great (mature) zatomis continues to exist and develop even after the death of the corresponding earthy metaculture. So the most ancient among them, Mayf, has been existing for about fourteen thousand years and was connected with the culture of Atlantida that has died about eleven thousand years ago. This zatomis is active nowadays although new souls stopped coming there after Atlantida's collapse. Daniil Andreev speaks of nineteen great zatomises, five of them correspond to metacultures that had already disappeared and the last one Arimoya is being created and will be the future zatomis for the metaculture of the whole humanity.

The aim of zatomises is first of all to help everybody who has not reached karmic liberation yet. Without them all dwellers of Enroph (Earth) were surrounded by practically unpenetratable spiritual darkness and after death would not be able to leave the purgatories and lower hells for many thousands of years. Their other goal is creativity, enrichment of the collective unconscious with new archetypal ideas, sources of inspiration for many people. And finally the very important part of sinkliths' activity is struggle with demonic forces. Sinkliths' brothers can go down into all worlds of the down-going raw and there fight and transform demonic reality. They cannot be killed in the battle but if they lose they can be imprisoned for a long time. Also ways to higher worlds of the up-going raw are open for zatomises' dwellers, they can contact being living in other worlds and universes. In order to do so they use special constructions sheritals. Besides there is a sakaula of unfinished zatomises whose metacultures have died too early under the influence of demonic powers. Daniil Andreev believes they are fifteen. However, if the particular metaculture has not vanished completely it may return to sakaula of great zatomises due to appropriate conditions. Next sakaulas make middle coats of the worlds of the up-going raw of Shadanakar. Zatomises are followed by the sakaula of egregors consisting of the results of psychic activity of large human groups and communities. Each egregor presents a subtle being lacking monad it is rather static and not aggressive. Smaller egregors may unify into the new bigger one etc., in other words organize itself according to the fractal principle. If a group becomes disintegrated corresponding egregorial being also disappears. This sakaula consists of seven coats: the coat of tribes, states, churches, anti-churches, parties, the coat of daymons, the coat of shrastras' egregors and still empty coat of the future global anti-church. The next sakaula is dwelled by Daymons the higher humanity of Shadanakar. They live in three- or four-dimensional spaces with the great number of time dimensions. This human kind appeared much earlier than ours and managed to overcome demonic influences quickly enough. Now they live in the harmonic developing society and help dwellers of other coats of Shadanakar, including us the human kind of Earth. Among other things Daymons are a source of inspiration for many artists. Daymons' appearance reminds of the angelic one because of their two wings but they have two sexes. The separate five-dimensional coat Phongaranda is situated above the sakaula of Daymons it contains shelts (spiritual beings) of great pieces of architecture. There are two sakaulas of angels over it. The first one includes angels of the lower circle and consists of three coats. According to Daniil Andreev they are enlightened descendants

of the first humanity of Shadanakar. These angels are guardians. The ones in the first coat are rosy or pale purple; those are cherubs personal guardians. The next golden-white coat belongs to seraphims who guard variable groups (religious communities, spiritual and ethic congregations, cities connected with especially important spiritual centers). The upper coat of this sakaula is blue-green it is a world of thrones guardians of nations. The second sakaula of Angels of the Higher Circle is dwelled by fair and extremely powerful hierarchies hierarchies that create three-, four- and five-dimensional material constructions of our braphmatura (Shadanakar). The first coat contains astrals or Powers, creators of the material part of our Earth (Enroph). Then Forces follow they make matter of the first three worlds of Enlightenment (except of Olirna). The next coat belongs to Sources creating materiality of zatomises. Archangels are situated at the very top they are responsible for matter of the worlds of High Duty. The sakaula of the worlds of High Duty is placed even higher. Here metacultural segmentation disappears, these worlds are reached by souls that have obtained spiritual enlightenment and have unified with their monads. It is important to stress that these are not only human souls they can also belong to angels, daymons, elementors, animals and even demons that have turned towards Light. They all go to their own coats (this sakaula contains eleven coats all together). The six-dimensional coat Yroln seems to lie at the same level but beyond this sakaula it contains human monads before their unification with souls. This world is also entered by the personal spirit of every human after the creation in Initial womb and only then goes to reincarnation wandering in Shadanakar. The higher position at the hierarchical stairs is occupied by the group of sakaulas of cosmic incarnations that are a kind of gate through which representatives of fair forces from other braphamaturas enter ours (Shadanakar). These are braphmaturas of heavenly bodies of Solar system and distant cosmic objects and even other galaxies. So, according to Daniil Andreev, our planet gets a great support from braphmaturas of Orion that fully liberated from demonic influences a long time ago. They all create a separate sakaula of ten coats in Shadanakar. The galaxy center sakaula includes four coats. And the sakaula of Sun involtation consists of nine coats. And finally the hierarchy of the worlds of the up-going raw is crowned with sakaula of the Highest aspects of the greatest religions, their purest transmyths. In his transpersonal experience D. Andreev has seen only five such highest transmyths each of them is percepted as a huge crystal pyramid having its own color. The first two ones are relatively small and correspond with Zoroastrism (white) and the highest aspect of Judaism (golden). The pale purple pyramid carries the highest aspect of Hinduism this space includes four coats. The green pyramid consists of two coats reflects the highest aspects of Buddhism. The blue pyramid is the highest transmyth of Christianity. The highest worlds of Shadanakar are placed above and we will speak of them now.

The highest worlds of Shadanakar These coats of Shadanakar are the most difficult to describe, for they are manifestations of the most complicated, the highest fabric of reality. Besides they are accessible only for souls that have reached the highest levels of enlightenment. Daniil Andreev himself bases the description of those worlds not on his own impressions but on information obtained from teachers (see picture 39).

The space of the highest worlds has five dimensions and the number of time coordinates is more than two hundred (that is the number of simultaneously flowing time streams). Obviously, at these levels of reality the concepts of shape, energy, power fields we are used to lose any sense. The highest worlds of Shadanakar start with Sinklith of humanity, the sakaula that lies over the crystal pyramids of transmyths of the five greatest religions. It includes seven coats and is dwelled by the greatest representatives of humanity who have completed their spiritual evolution in the worlds of the up-going raw. They are not more than a thousand. They used to belong to various religious and ethnic traditions but at this level such differences vanish.

Then the sakaula of Great hierarchies goes it contains eleven coats with archetypes of the highest gods honored by variable ancient traditions. At the level of this sakaula metacultural attachment does not exist any longer. The next sakaula belongs to Demiurgs and is strictly connected with metahistory of Earth. Each Demiurg creates and heads a super-ethnos whose development he directs. He is helped by one of the Great sisters the Unified soul of the nation. Together they realize archetypes of female and male elements and are god-born monads. The vast majority of other monads are god-created. God-born monads have a totally different way of development and do not need karmic incarnations. The sakaula of Demiurgs is the world from which they enter our reality and where their monads stay during their wanderings in Shadanakar. It consists of three coats. The first one Rangaraydr is the motherland of Demiurgs and Great sisters (ideal souls of supernations). The second one Astr is the place of birth and stay of monads of Younger sisters and spirits of nation leaders (they are god-created monads connected with separate nations included in the supernation). The sakaula through which hierarchies of Shadanakar contact hierarchies of macrobraphmatura and Universe is situated above. It is followed by the coats of Elite and Unified church of Shadanakar with the monads and souls that have reached the highest enlightenment. The highest sakaula of Shadanakar (World Salvaterra) consists of three coats, the sphere of Planetary Logos, creator of our braphmatura and two spheres of the archetypes of femininity. This sakaula crowns Shadanakar and at the same time penetrates all its coats except of the four worlds of demonic basis and Sufath. This way the interaction of all levels of this extremely complicated hierarchy, which creates Shadanakar braphmatura, defines the development of the human history. The final aim of the fair forces is to transform the structure of matter itself, its evolution into spiritual sphere, turning matter into 'body of light' (23). That is the sense of the Spirit going down to matter and of endless reincarnations. Thus the aim of demonic activity is to get power over everything, to subordinate all living creatures and things to its own will and to exile the Spirit from alive and not alive matter. That is why even matter of demonic worlds is qualitatively different comparing to materiality where the element of light is present. Agga the demonic materiality lacks microbraphmaturas, its ingredients are dead consciousless corpuscles. Other than this siayra, matter created by the fair forces, consists of alive and even partly sensible corpuscles. That means the fight between fair and dark forces takes place at all levels of our Universe. And it is very important to understand subtle organization of our reality and know its cartography in order to help fair forces and be aware of the deepest sources of variable historic events.

Chapter 7 DANGERS OF SUBTLE REALITY. MAGIC TRADITION AND RELIGION

Good and evil, spiritual growth and many temptations, false paths are old problems as eternal as the world itself. We all face them and the matter gets especially touchy as soon as we become interested in esoteric, mysticism, magic. Not occasionally many religions associate this sphere with evil and Satanism. Yet, if we try to ignore the problem and pretend magic levels of reality do not exist we will not make the world any better, evil and Satanism will still penetrate it but even in the worse masked way. Let us think of fires and tortures of inquisition, religious wars that were conducted in the name of divine love, immortality of soul and God. There are also atheistic forms of Satanism which were fully manifested during French revolution and in our resent past. That is why imaginations of good and evil, their nature and manifestation in our life are the basis necessary for any spiritual growth and any real self-development, awakening of deep resources of our psyche. Naturally, any deep religious tradition offers a way of spiritual development, ways to chose between good and evil. Certainly, one chapter is not enough even to enumerate all these attitudes. We will concentrate only on those ones which are oriented towards psychological aspects of the spiritual growth and are strictly connected with mystic and magic practice.

7.1. The nature of good and evil in ancient religious traditions The idea of some other forces standing behind visible history development is very old. Myths of practically all people speak of fights and battles in the worlds of gods and other beings that lead to historic cataclysms on Earth (59). In our century original and very detailed picture of such interaction between visible and invisible worlds was presented by Daniil Andreev in his book The Rose of the World (46). He has also created a very significant term 'metahistory' that we will use later. The aspect common for all pictures of meta-historical process is the struggle between fair and dark elements, good and evil. It lays at the basis of all sudden historic changes; mass migrations, wars, catastrophes, bloom and collapse of civilizations. However, two absolutely different approaches towards the nature of forces of good and evil are present here. One of them claims that both fair and dark elements are equally necessary in the world being the source of its development and evil is a side-effect of breaking the balance between these basic cosmic powers (Shiva-Shakti in India, Yin-Yang in China) (39, 50, 52).

The second approach proves evil to be the global cosmic principle nearly as strong as the fair Divine element. Dark female element and evil are not differentiated here and the main goal is the final victory over evil and its complete destruction. That is a source of the very popular myth of the final battle between the cosmic forces and the end of the world. This concept is, probably, presented in the fullest way in Zoroastrism where the fair element is incarnated in the creator of the Universe, god Ahura-Mazda or Ormusd. Its opposite is the spirit of destruction Ahriman who tries to ruin the Universe and has created many demons in order to do so. At first Ahura-Mazda wished to live in peace with the Spirit of destruction. When this proposition was rejected they decided to conclude a truce for ten thousand years. And the nearer the end of this term is, the stronger the hidden struggle between the forces of good and evil is. At the end the final battle will take place it will develop at all levels of Universe from galaxies to elementary corpuscles, atomic and molecular world. After all the Spirit of destruction will lose all its power (59). In this world the Creator and the Spirit of destruction are seen as almost equally strong elements. In Christian tradition the Creator and the Spirit of darkness also fight irreconcilably, although they are primarily unequal. The Spirit of darkness and its servants are treated as fallen angels who once used to be loyal and close to God but then rebelled and betrayed Him. Nevertheless, especially in late Christianity, Devil and armies of his servants present a dangerous and powerful force manifesting at all levels of the world. Similar images of dark and fair elements exist in Islam. The first point of view, stating that the dark element and evil are not the same and that nature of evil is secondary and is a side-effect, is developed in majority of religions of India, China and Tibet. The images of demons (rakshasa, lha, dre, 'foxes' etc.) and demonic elements of universe (maras) are also present there. Still, as it has already been mentioned, they are believed to be side-effects of disharmony and lack of balance between male and female energies in the process of the evolution of universe. Nevertheless, they present a serious danger at the level of human existence. Yet, the main aspect of the fight with evil is not its destruction but personal improvement that makes individuals inaccessible for evil. In these respect demons of India, China and Tibet may be compared to wild animals, animals of prey that are not absolute cosmic evil or its servants. It is just their nature that makes them dangerous for human. It is clear that such 'evil' can be subordinated without destruction and may be even tamed as human has tamed and made friends with a dog. So for example, Tibetan religion Bon, Tibetan Buddhism at first treated many angry gods and guardians as sinister spirits, dangerous for human. Then the spiritual strength of Great teachers allowed them to 'tame' and transform them, including into egregors of great religions (1). However, all traditions stress that such 'taming' is available only for teachers who have achieved the highest stages of enlightenment. For a usual human friendship with sinister or too earthy (moved by mercenary aims) spirits carries the risk of getting under their influence or to become 'obsessed' by them. In fact now we can observe it in many cases of 'contacting'.

The interesting thing is that such attitude to spirits is also typical for many ancient mystic and shamanic traditions of Europe, Siberia and America. Fragments of Bible devoted to king Solomon one can read of magic taming of sinister spirits (let us remember well-known stories of gins in bottles sealed by Solomon's seal, magic lamps etc.). Christian tradition treats demons and spirits in a different way. They are believed to be servants of evil, absolute enemies deserving destruction. Besides many pagan gods who were earlier believed to be good or neutral were included in this category. So for example horns are a nearly necessary element of any devil. If we turn to more ancient traditions we will see that horns symbolized fertility, male strength (perhaps, as the analogy to deers, elks and other hoofed animals famous for their great sexual activity). Indian Proto-Shiva has branchy horns. The Lord of the lower world in Celtic mythology used to have similar horns. Furious gods guardians of the Tibetan pantheon also have horns. At the same time Indian Tibetan and Chinese demons are presented with the horns too. In other words, horns appear everywhere whenever the masculinity and strength should be stressed. One can find many such analogies and connections. All this proves the existence of the common source of the most different religions and mystic teachings, the existence of some deep, universal and eternal knowledge whose echo is present at all times in variable cultures and civilizations. So in spite of the different attitude towards the nature of evil and some other details (see Table 5) practically all great religions agree that the main essence and impulse of the historic process is the struggle between the forces of good and evil. Evil is connected with low, dark and bestial element of human nature and when one fight with evil the greatest attention should be paid to oneself. Table 5. Differences and common features of two archetypal concepts of fair and dark elements and their role in meta-historic process. Differences The concept of balance of fair and dark elements. Evil is local and relative and is a side-effect of the growth illnesses. Evil is a result of the lack of balance and harmony between forces of light and darkness (male and female elements). The final aim is harmony between forces of light and darkness. The concept of the victory of fair forces over dark ones. Evil is an absolute cosmic principle, a conscious force of the universe. Evil is identified with darkness.

The final aim is absolute victory of light over darkness (taming or

complete destruction of dark forces). Historic process and time have a Time is linear and is ended cyclic nature, each historic moment by the final victory of light is wonderful and unique in its own over darkness. way. Each god can manifest in the light creative and dark destructive aspects. Both are holly, equally respected and necessary for the universe existence. Common features The struggle between forces of light and darkness is the main contents and mobile of the historic process and personal spiritual growth. Evil is connected with low, bestial element of human nature. One should fight with all manifestations of evil, first of all in oneself. There are turning points of the meta-historic process in which the choice is possible. This choice defines the worlds destiny sometimes for hundreds of years and reminds of a fork or crossroad. Eternal archetypal legend of the future battle between forces of light and evil after which humanity will achieve a higher state. Ancient Maniheism the religion that appeared in the III century in Middle Asia seems to strictly connect two seemingly contradictory points of view at the nature of evil. According to the Maniheistic theology the present state of the human is a sad consequence of the mixture of the two polar elements: Mind and Matter or Good and Evil, Light and Darkness. This happened in the following way. Primarily there were two kingdoms that presented the complete and balanced system. The kingdom of Light ruled by the Father of Majesty and the kingdom Of Darkness ruled by the Earl of Darkness. The balance was broken when the Earl of Darkness attracted by the radiance of the kingdom of Light decided to attack it. The Father of Majesty, wishing to prevent this aggression, created the army of the forces of good, consisting of emanations of light. However, it has lost and dissolved, mixed with darkness. The world of matter was created as a result of this mixture. The final goal is seen as the liberation of corpuscles of light from the entrapment of the matter (59). Gods of light and darkness are eternal enemies, separated by the insuperable precipice.

The idea of metahistory has found its reflection in numeral legends of Shambhala the city or the country of the higher beings ruling the history of our planet. The legend appeared in Tibet and then went West and became extremely popular. It is enough to say that it was one of the foundation stones of the nazis mythology, being, certainly, unrecognizably deformed (57, 58). Nazi claimed that after the global Gobi catastrophe the highest teachers of humanity hid in the secret caves in Himalai. They divided in two directions. The representatives of the forces of good have established the Agarthy center and have left the world, devoting themselves to contemplation. The representatives of the other one Shambhala, the center of the powerful violence, rule our planet and its peoples due to magic forces. Nazi made huge efforts to establish contacts with them. Tibetan Buddhist tradition treats Shambhala as the center of good forces, the place where the spiritual teachers of human kind dwell. Yet, it is believed to be situated not in the underground caves but in the subtle levels of reality (1). Naturally, it is useless to look for its entrance somewhere in Himalai mountains. The entrance opens only for those who have achieved deep spiritual enlightenment. Although some places 'transparency zones' that make such entrance much easier seem to really exist. The capital of Shambhala is placed in the city of Kalava. According to the legend the system of Kalachakra was given by Buddha Shakyamuni in Shambhala, and then in 927 it got to India through the Buddhist yogi ant later reached Tibet. The myth says that the final so called Shambalian war between Shambhala and the Country of matter is still to happen. Then materially oriented ones will use the latest achievements of the military technique and the ones of Shambhala, sidhis, will use paranormal forces. The victory of Shambhala in this war will symbolize the passage of humanity to the new higher stage of development. The Sacral Wisdom Happiness and suffer, the sense of life and fate all this is interconnected so strongly that it is impossible to concentrate at one without touching the others. If we ask ourselves why somebody's destiny looks in this particular way, which forces rule it we will sooner or later come to the question where do we come from to this world, what can be found beyond the edge of life and death. These eternal questions have been interested human kind since the ancient times and the tries to answer them have led to establishment of the whole world outlook, being the basis of religions of the world, old philosophic systems, revelations of the great thinkers and saints. This world outlook is sometimes called the sacral wisdom or eternal philosophy and in the most general features it looks in the following way (59). The universe where we live is multidimensional and together with physical material level contains many other ones where our spirit and over-human beings dwell. Correspondingly the world of matter is the thickest and the most imperfect sphere of the universe. Furthermore, the matter has the strong ability to create illusions, make the spirit getting to this sphere of existence forget its own nature and lose its abilities.

A human, who first of all has a nature of the spiritual being, is prisoned in matter and starts to identify himself only with his body, its desires and passions, trying to become happy, chasing pleasures. In fact, from the point of view of the sacral wisdom, the reason of our suffer is in the deformation and narrowness of our mind, limitation of those marvelous abilities that primarily belonged to our spirit. That is why material prosperity and the growing material power of the human kind leave us unsatisfied, obsessed with violence and simply tired of our own existence. How often people who have obtained all possible material goods which they desired find themselves missing something, unsatisfied, suffering and making others suffer. What is the reason of our incarnation in the world of matter? The sacral wisdom most often uses three metaphors: 'banishment', 'dizziness', 'dream'. All of them speak of some primarily fall when the human lost his superhumanity, Divinity and purity. Our stay on Earth in the sphere of matter is treated as an important but very risky mission directed towards enlightenment of the dark, ruled by death physical world, creation of the qualitatively new kind of the flesh shell ruled by spirit the luminous body. The rule of Divine kingdom on Earth is associated with it (23, 25). Yet, so far we are doomed to be in the shell of flesh that hardly suits our spiritual nature and that rules us up to the great extant. Our body reminds of a car that ignores the wheel and goes wherever it wishes itself. It is also can be compared to a horse trying to get reed of a rider. In any case one of the basic primarily tasks of our stay on earth is overcoming of the oblivion, going up to the Divine source and at the same time 'taming' of our body, subordination of our body passions and desires to the Higher Self. This removes the main source of suffering, allows to obtain unity and strength, to wake our deep resources. It is clear that both these things are extremely difficult tasks, being the basis of the majority of religious and mystic practices and their fulfillment is a complicated and sometimes tiresome process. Its success up to the great extant depends on understanding the nature of multidimensional reality, mechanisms of penetration the matter by spirit and its connections with the fleshy shell.

7.2. Teachers of humanity, metahistory Our personal spiritual evolution, understanding of problems of good and evil are strictly connected with the matter of creation and evolution of the human kind, sense of its existence, metahistory. It is impossible not to concentrate at the problem of contact between humans and their civilization and higher levels of reality, Divine (cosmic) teachers of humanity. As we have already mentioned, the incarnation of spirit in the material shell, body is connected with oblivion of its own nature, loss of knowledge of other, higher levels of reality. That is why escaping bestial state of existence, the entrapment of natural selection, endless fight for survival is hardly possible without their help.

In fact one of the most common myths of Earth is the history of Divine (cosmic) teachers of humanity. Legends say they had come to Earth and had given our ancestors basic trades, foundation of magic and religious practice. Their arrival is the turning point, crossing from bestial to human condition. At one time the hypothesis of teachers coming from the space by space-ships and being representatives of beyond-earth civilization was very popular. Ancient megalithic constructions (Stonehendge, drawings in Nasca desert, pyramids and others) were believed to be the traces of their stay. Nevertheless, this theory does not sustain any serious critics. For the first, all megalithic constructions bear the marks of the most primitive technologies it is difficult to imagine that the newcomers from the space would use stone axes, wooden sticks and so on. For the second, different peoples date this contact with the teachers with different moments newcomers from the space would hardly come especially for Chinese, especially for ancient Scandinavians, especially for North-American Indians of Africans. At the same time the fact of such contact itself is difficult to deny, such a popular myth would hardly appear out of nothing. Also the creation and use of the megalithic constructions is connected with the teachers of humanity. On the other hand, nowadays many people speak of their contact with cosmic teachers, transmits messages and warnings obtained from them. This contact normally takes place in the altered state of consciousness (ASC). Naturally the vast majority of such 'contact' information is surprisingly boring and monotonous and rather reminds of the papers' contents. Still, the very small part impresses by its unusual and new character and the mentioned here The Rose of the World is an example of this kind of knowledge. All this allows treating legends of teachers of humanity, newcomers from the space as echoes of such forms of contact with the higher levels of reality. In other words, ASC became a catalyst which allowed to human to cross the edge separating him from animals. Perhaps, hallucinogenic plants, occasionally eaten by our ancestors, who provoked the first experiences of the altered state travels, were the first impulse (36). In this their usefulness seems to be not greater than at our times. That means that significant part of contacts was with parasitizing demonic dwellers of the subtle world and ended with something that is now called obsession and then by physical death. Yet, a small number of people contacted real teachers and the first knowledge given by them was about making and maintaining such contact. In fact, according to measures of subtle reality, higher levels and teachers are far away, their signal is weak. However, parasitizing spirits nourishing with human energy, are always near and ready for the contact, definitely using it for their own purposes. That is why the use of the hallucinatory substances or another wrong way of entering ASC would rather lead to such destructive contacts. By the way it is supported by the modern history of the use of hallucinatory substances and drugs. As a rule the result is the destruction of psychics or other forms of obsession. That is why the strict direction and selectiveness of the contact in ASC is the most significant condition. This somehow remind of the invention of the radio. The first receivers mainly transmitted discharges of thunder and other interferences, suppressing the needed signal. And only invention of the oscillatory circuit that allows tuning at the chosen

signal and removing energetically stronger interferences enabled radio and television. The similar 'oscillatory circuit' is necessary for the effective work in ASC. Our research on ancient megalithic constructions has proved that they seem to be such 'oscillatory circuit', one of the first receiving mechanisms; allowing establishing selective contacts with subtle reality (see Appendix 2). This way the main aspects of the hypothesis can be formulated in the following way: 1. There are spiritual and matter universes, contact between them is difficult; it is easier to establish in certain places of Earth, at certain moments of time, during certain positions of Earth to other planets and stars. 2. The contact between the soul and its shell of flesh ('environmental suit', 'biorobot') is primarily difficult, very unstable and fragmentary. Perhaps, one of the main goals of the biologic evolution on Earth is to make this contact deeper and stronger (to improve the subordination of the 'environmental suit'). This goes in three main directions:

evolution of nerve system and brain, structures of subtle body (chakras and acupuncture channels); development of behavioral and social rituals, passes and everything that is not defined by genes but is formed by bringing up, education and is kept in collective culture (religion, magic, philosophy etc.); establishment of magic-technique-scientific artificial objects (machines, constructions, clothe). In other words, that is a technique sphere which makes contact between subtle and material reality easier and more stable.

3. Primarily the manifestation of the spiritual level in the animal world is minimal. Behavior is practically always defined by the aims of survival of an individual and its kind. Probably, the spiritual level rather manifests in noosphere and biosphere, pushing the evolution towards greater complexity of behavioral mechanisms and structures of the subtle body (survival due to brains and intuition and not muscles). Possibly, the death of dinosaurs was one of the examples of such correction (removement of prevailing dumb, armored monsters). 4. Appearance of human gave an opportunity for deeper and more stable contact with the spiritual sphere. However, the knowledge, enabling to control the bestial element, ensuring stable contact with the soul, elaborate the structures of the subtle body, should be transmitted first. This, in its turn, was possible only if the contact was stable enough. 5. This aim seemed to be achieved due to megalithic constructions which worked as a door to subtle levels of reality. At first they were, probably, built for purely utilitarian tasks as places of cremation, cooking or rest. Yet, through the mechanism of the synchronic influence resonating structures have appeared there (the right number of stones, their orientation etc.). This, in its turn, strengthened the effect of the influence of the stone circle, when the human was there the new ideas of adaptation, hunting ways were coming to him, his intuition grew stronger, and he could foresee the future and his psychic energy became

more active. All this used to strengthen and make deeper the contact with the circles. The obtained knowledge allowed improving their construction. At the earlier stages the definitive role was, perhaps, played by hallucinogenic substances. 6. As a result the mechanisms and methods of the contact with teachers of humanity who gave primary knowledge (tools of trade and hunt, fire, taming animals, agriculture), seeds of religion, magic, science and art. Naturally this process was lasting for thousands years, the first megalithic constructions had given a very unstable contact, people lacked knowledge on their proper building and the structures of their subtle bodies were very far from perfection. At the later stages of civilization stone circles were replaced by more perfect cult constructions, temples the contact itself became a privilege of the narrow group of priests. Later as social institutes of religion grew more and more complicated, ancient civilizations died the tradition of the contact was lost. Nowadays it takes place spontaneously in the case of unprepared people and, unfortunately, not with the teachers but with parasitizing beings pretending to be teachers. This way, according to our hypothesis, teachers of humanity are not newcomers from the space but beings of subtle reality, megalithic constructions are mechanisms for the contact with the subtle world which were made not by astronauts but by people following the information obtained in ASC. From this point of view the restoration of the ancient tradition of the contact with teachers of humanity, improvement of ancient mechanisms and creation of the new ones on the basis of the modern technologies is our important task.

7.3. The crisis of the modern civilization and activation of the destructive forces Many signs prove that at the present moment our world is at the edge of the birth of a new civilization. These are more and more visible tendencies of Western and Eastern cultures getting closer and vanishing distance between paradigms of natural sciences and mysticism and magic. That is also supported by literally explosive unveiling of the secret esoteric knowledge which earlier has been available only to a narrow circle of the initiated ones. Many ancient prophecies, speaking of the end of the world and beginning of the new cycle of development of humanity, point to our times. Naturally main features of the new coming civilization can be only guessed but we can fantasize a bit on how the humanity of the future will be. Furthermore, our present position, how we should help the birth of the future civilization, prevent destructive chaotic tendencies that always grow stronger in such crisis moments, strongly depends on this forecast.

The first thing that is already nearly obvious is greater movement towards informational technologies. This leads to establishment of a 'softer' civilization oriented towards symbiosis with the environment, studying mechanisms of self-regulation of biosphere, interaction with them. The paradigm of the human-conqueror of nature, extensive growth, creation of megalopolises, huge factories and complete remaking of the environment become past. Such informational civilization would be, probably, characterized by the growing interest in inner world of a human, his potential abilities and their development. That is the reason of the synthesis of the ruling paradigm with ancient mystic and magic traditions. At the same time the appearance of qualitatively new ways of interaction between people and informational levels of reality. This takes place due to both: development of computer technologies (virtual reality etc.) and opening of the new physical informational channels. Even now at the modern primary stage of the development of virtual reality technologies its strict connection with the visioners' and psychedelic experience known since the very ancient time can be noticed. The establishment of the artificial forms of sensible life (virtual mind) is also possible when the qualitative change in the development of computer technics takes place. This will bring new problems and new opportunities for the symbiosis between virtual mind and human kind and quicker evolution of human organism and psychics. One can certainly speak of possible tendencies of development of humanity for a long time but all this can become true only after successful overcoming of the present crisis and we will concentrate on this now. One of the characteristic features of the crisis situations is the sudden sharpening of the struggle between polar elements. On the one hand, there is light, spiritual and creative element; on the other hand, there is dark, destructive and bestial one. The future of the human kind depends on who wins this fight. It takes place at all levels of our reality from planetary biosphere noosphere to the individual soul. The sharpening of this fight and sudden activation of destructive forces can be now observed in all spheres of our life. These are senseless sadistic murders, drug addiction, Satanist sects, totalitarism, fascist movements. It was so in all turning point of the human history. The beginning of the epoch of Christianity was marked by barbarian raids and caesors-tyrans. The epoch of Renaissance is famous for its terrifying epidemics, Inquisition and Satanism. The polar destructive element has always used the principle of substitution as the most effective way of fight with the new civilization. It is well known that direct fight or confrontation often leads to the opposite result the strengthening of the enemy who gets the aura of a victim. The principle of substitution is much more effective. In other words, externally similar or very much alike teaching is created yet it is more attractive due to the skillful advertising and generously given promises of an easy and quick success and significant financial incomes. As a result, the majority of potential dissidents are entrapped in that false tradition and the real one is weakened. Naturally such false tradition plays a role of a special enticement does not have

deeper aims and orientation points of the real one and is certainly unable to make any of its promises true. Those ones who were enticed become totally disappointed cynical people unable to do anything real. They can also work as obeying forces of the destructive political or pseudoreligious system. There is no need to say that destructive forces obtain power and dominate in all spheres of social and cultural life at the turning historical points. Such strategy of substitution reminds of one of the methods of elimination of agricultural harmful insects when the strong population of males is artificially grown, then sterilized with radiation and let go free. Females impregnated by them naturally do not give any offsprings so in few generations the number of those harmful insects is close to zero. A wonderful example of such historical substitution is a hippie movement and their slow turn into yuppie. When we speak of destructive forces, evil, bestial element we do not necessarily have to imagine a kind of demonic center. All this can work according to self-organization principle when the structure of the social-economical system itself automatically gives a birth and multiplies false copies of the original spiritual teachings, masterpieces of art and science. It is enough to remember that Hollywood often makes Americanized versions of good European films but they are already drained from their spiritual passionate element. Good Hollywood films, in their turn, are often remade in a pornographic way and are even awarded with their own porno-Oscars. Many such examples can be found in all spheres of culture and art. In other words the structure of the consuming society and mass culture itself are organized in the way oriented towards maximal incomes and starts to multiply substitutes, making false and fully deforming the sense of the origins. However, when the new spiritual opposition is especially strong and dangerous its destruction may be helped by the corresponding social institutions (inquisition and secret police in the Middle centuries and special agencies at the present time). Let us think of the already mentioned hippie movement and tests of the new drugs and hallucinatory substances conducted by American special agencies in religious sects. The majority of the great religious traditions also speak of the danger of such falsification and substitution at the turning historical moments. These are ancient Egyptian prophecies, the image of anti-Christ and many others. This danger is definitely particularly significant in spiritual spheres connected with forming and development of the spirit, sense and goals of the new civilization. The history of the XX-th century is literally full of examples of such substitutions in the field of both political and spiritually-esoteric, mystic opposition. In the political field these are the most horrible tyrannies of the XX-th century, fascism and communism, violating the greatest lack of freedom in the name of freedom. Yet, the mass consuming society, which substitutes freedom with the sophisticated manipulation of human mind,

uses bestial instincts, hiding selfishness and chasing money behind conversations of humanism, democracy and fraternity, is penetrated with dual morality. If totalitarian regimes get reed of their opponents by murdering and isolating them in prisons the mass society acts in a more sophisticated way. Here the principle of substitution, the principle of anti-Christ reaches its top.

7.4. Modern psycho-manipulative technologies One of the paradoxes of modern civilization is, on the one hand, the growing development of democratic traditions and institutions and, on the other hand, constantly increasing number of manipulative techniques influencing human mind and of variable technologies of such manipulation. These are obtrusive advertisement and sophisticated forms of struggle for the voices of the electors, creating of political image and hard forms of suppression of individuality in pseudo-religious sects, secret societies and extremist political groups. The most surprising thing is that democratic societies managed to reach such level of manipulation on human mind of which totalitarian regimes could not even dream about (60). If totalitarian regimes mainly stressed repression and supergrassing modern 'democratic' states generously compensate external freedoms with the most sophisticated manipulative technologies. Where is the reason of this, why do ideals of democracy and liberal society remain only ideals and unrealized dreams? How to keep the internal freedom, protect oneself, elaborate immunity against manipulative influences penetrating practically all spheres of our life? Certainly, the problem of the hidden violence in the modern society is very complicated but a few reasons, laying at the very surface, can be defined. The first one is connected with the drastic weakening of moral taboos in the modern society. The general crisis of the value system and religion, activation of the bestial element, moral orientation points of the consuming society enabled and even made ethical the full control and manipulation on the mind of the human-consumer. The second reason is in significant increase of the arsenal of means and methods of manipulation and the easier access to it. This is the consequence of modern scientific and technical achievements and wide publication of previously secret esoteric texts. One can distinguish the following directions of development of the new means of manipulation:

First of all these are the newest informational technologies: television, video, computer virtual reality, nets (Internet and others) etc. For the second, that is the invention of the wide spectrum of psychopharmacological substances influencing human psychics: synthetic drugs, hallucinatory and other substances selectively influencing emotions. Such substances have been certainly known to people since the very ancient times but their effectiveness and selectivity of their influence could not be compared with the modern ones.

For the third, there are variable psycho-physiological influences which are given by some physical fields modulated in certain ways (informational coding). For the fourth, different ways of the influence on human psychics traditionally attached to the sphere of magic and parapsychology are also known.

The present work does not concentrate on the physical mechanisms of such influences. However, it should be mentioned that special gadgets, generating radiance and influencing human psychics have been known since the very ancient times. In our days the whole range of new mechanisms of this kind appears they are known as 'psychotronic generators' (61, 62). And finally there are some influences that use the combination of several mentioned above factors. Methods joining modern technical achievements and ancient esoteric technologies deserve special attention. The analysis of variable psycho-manipulative influences proves that they are practically always oriented towards establishment of the stable psycho-emotional code in the psychics of a person being an object of this influence. Furthermore the main destructive consequences of psycho-manipulation are particularly connected with the stability of such psycho-emotional state. In the case of advertising this can be the obtrusive, contradictory with logic desire to buy certain products, value papers etc. In the case of the pseudoreligious sect that is blind and total obey to the 'teacher'. This way both, prevention of psycho-manipulative influences and destruction or transformation of its consequences, needs understanding of mechanisms, ensuring stability of those psycho-emotional states and to elaborate effective means of protection at this basis. The studying of such structures proves that they up to the great extant remind of the results of the psycho-traumatic influences, displaced into subconsciousness ('complex' in the terms of psychoanalysis or S.Grof's SCE). In both cases practically autonomous behavioral patterns are formed they are uncontrollable by conscious behavioral mechanisms of the human. Their influence as a rule also manifests unconsciously: the strong desire suddenly appears; the person forgets seemingly obvious things and makes serious unexpected mistakes. As a result the real behavior is significantly deformed and does not correspond with conscious desires and aims of the given person any longer. Nevertheless, the mechanisms of establishment of psycho-manipulative codes and psychotraumatic experience vary. The analysis allows distinguishing the following special features of the establishment of psycho-manipulative influence. Normally the psycho-manipulative influence has obvious or hidden rhythm. This may be a constantly repeating 'sticky' melody, verbal intonation etc. (it is enough to think of the music in advertising and videogames). In more complicated cases space-time rhythms including also geometrical ornaments and forms in static and dynamic variants may appear. Such influences are usually more effective. Influences based on the certain scenario forming deeper and more stable emotional connections are even more effective. As a result the transformation of the human psychics takes place being a necessary consequence of going through the raw of intermediate states. And certainly subsensoric and marginal influences, archetypal symbols

and scenarios, variable kinds of systems with biological reversal connection (especially during the influence experienced in computer virtual reality) are widely used. Even such short description of the phenomenology of manipulative influences shows the complexity of their informational organization and stability mechanisms conditioned by them. In this research we have used the language of synergetic and mathematical theory of the dynamic chaos. It studies the mechanisms of self-organization in non-equilibrium dynamics to which human and his behavioral mechanisms belong. Among other things the concept of strange attractors appeared to be very effective for studying of stability mechanisms of the consequences of manipulative influences. The results of our research allowed elaborating some recommendations and practical methods oriented towards discovering and protection against manipulative influences coming from individuals and mass media. Yet, we especially strongly stress the prevention of psycho-manipulative influences, i.e. such transformation of the human psychics that significantly lowers its sensitivity to variable methods of manipulation. This task is fulfilled by some methods of elaboration of the displaced psycho-traumatic experience and integration of human psychics in altered states of conscious and computer systems of virtual reality based on the use of the archetypal symbols and patterns they develop conceptual attitudes of C.Yung, F.Mindell, and E.Fromm.

7.5. Prevention of psycho-manipulation. Special features of the behavior of the manipulative leader, criteria of biophilia and necrophilia How can a person, living in the modern society, find his or her way among plenty of religions and sects, schools and traditions, ocean of literature? How to distinguish the real spiritual tradition from the substitutes and falsifications? We believe it is difficult but possible. One of the attitudes is based on the analysis of the real and declared value system and motivations of the leaders of the corresponding tradition. Naturally, at the level of declarations even the most destructive leaders usually say very good things about radiant future, fraternity etc. However, their real behavior proves something totally opposite. Due to the offered system of criteria you will be able to understand rather quickly whom you really deal with and escape the undesirable contact until it is too late. The presented system of criteria is based on the concepts of necrophilia and biophilia invented by Erich Fromm (9, 19, 60). The term 'biophil' defines the light spiritual element and 'necrophil' symbolizes the dark, bestial, destructive one. The essence of biophil is love for life in all its manifestations he prefers dynamics of the vital process to statics and appreciates the variability of forms. He sees wholeness and unity of all natural phenomena and does not treat it as mechanical sum of the separate parts. Necrophilia is literally translated as 'love for death'. Such life orientation is attracted by everything that is dead and mechanical. A necrophil is frightened by something unexpected, unpredictable, variable everything that can ruin the stiff mechanical picture of the world. That is why he is afraid of life, tries to destroy it and turn people in bio-robots.

Correspondingly necrophilia can manifest at the behavioral and bio-energetic level up to the channeling when spiritual aspects of individuality practically lose the control over the body that is in power of the spirit that gets into it. Typical necrophils are such authoritarian leaders as Hitler, Stalin and Polpot. Naturally, biophils and necrophils are hardly ever met in the pure form. Any human has both elements in his or her nature. The type of personality is defined by the prevailing element. From this point of view the main task of the spiritual development is suppression of necrophilia features and activation of biophil element. The understanding of the main psychological mechanisms and motivations ruling human behavior, special features of behavioral manifestations typical for necrophilia and biophilia can be very helpful. This enables self-control and correction of one's own behavior in the direction of smaller destructiveness and awakening spirituality. The main characteristics of the necrophil's and biophil's behavior are presented in the left and right parts of the Table 6 correspondingly. Its upper part shows dominating motivations, defining the type of the personality, as two triangles. In the case of the necrophil these are hunger and fear and strictly connected with them desire of power they form the yin triangle with its top downwards. If biophilia prevails the defining motivation is love for all surrounding us creatures and bestial motivations, fear and hunger play the secondary subordinated role. Here we get the yang triangle whose top is in the upper direction. In the beginning of the table the main behavioral motivations, defining the general direction of the human behavior, his or her relations with others, value system, are presented. This greatly simplified version distinguishes four main motivations, prevailing in the case of the necrophil and defining the bestial level of the human psychics. These motivations are certainly present also in the biophil's psychics but here they are secondary and subordinated which can be seen in the right part of the table. Let us now examine the main manifestations of necrophilia and biophilia in the human behavior (see Table 6). The knowledge of the main qualities of those two aspects of human nature enables both, effective self-control and quick recognition of the necrophilia's features in other people. Table 6. Comparative characteristics of necrophilia and biophilia. Necrophil (destructive, bestial element) Central behavioral motivations Hunger, Fear Power Biophil (creative, spiritual element) Love Hunger, Fear Dissipate open system. Tendency towards decreasing entropy and self-

Conservative closed Thermodynamic system. Tendency characteristics towards growing entropy (chaos).

organization. General structure of behavioral mechanisms Behavior and perception are patterned. The language is maximally simplified and lacks alternative. Mythologic character of the perception: I see only what I wish and what I am supposed to see. 1. Imitation, aspiration not to be but to pretend. 2. One-dimensional picture of the world, black and white perception. 3. Patterning, aspiration to define and not understand. 4. Closeness for any critics. 5. Hiding from others true motivations of the behavior. 6. Hiding of true motivations of ones acts from oneself (acting first and then explaining these actions in the needed way). Self-comforting, lack of motivation, orientation towards enjoying consumption. Multi-alternative behavior and perception.

Multi-dimensional perception, ability of taking different perspectives, aspiration to examine and understand the nature of a phenomena and true motivation of ones own acts.

I. Special features of the environment perception

II. Inner behavior

Self-development, active motivation selfimprovement, enjoying activity and overcoming difficulties.

1. EGOCENTRISM, dominance of the bestial element. 1. Self as the center of the world, everything is for me; the shell a strict boundary between self and others. 2. Perfection seeing oneself in a static way as an ideal creature, needing only small improvements. 3. Absolute confidence in being right. Demanding attitude towards others and indulgent one towards oneself.

1. Dominance of the spiritual element. 1. Self and the world are the unity, happiness and suffering of another being are treated as ones own. 2. Aspiration of the constant work with oneself, seeing oneself in constant development and selfimprovement. 3. Constant doubt in oneself and ones own way. Maximally demanding attitude towards oneself. 2. Readiness for selfsacrifice. 1. Devotion of ones own health and life in the name of spiritual values. 2. Contacts with new and unknown things give great satisfaction.

III. External behavior. Main behavioral motivations

2. FEAR. 1. Importunate fear for ones own life and health. 2. Fear and hatred towards everything new and unknown. 3. Fear of variability Tendency to monopolize, unify and standardize any point of view.

3. Respect for variability, unusual points of view and abilities. 3. HUNGER (desire of 3. Vital strength is power), aspiration to store only a mean and not and accumulate vital an aim. energy whenever it is possible and at any price. 1. Orientation towards 1. Inclination for recovering and magic technics, not storing giving power and vital energy. strength. 2. Recovering of 2. Vampirism, vital energy parasitizing on due to the vital energy of openness to others, sucking the world, in and storing letting the vital energy. energy flow through the organism. 4. DESIRE OF POWER and readiness to do everything to keep it. 1. Authoritarian power is preferred to liberal one. 2. Ingratiating with the crowd, use of its low instincts. 3. Enjoying adulation. 4. Power is treated as a cross and heavy weight. Eagerness to reject it on the first occasion. 1. Orientation towards variability of social institutions. 2. Disdain for the crowd and its tastes, mass behavioral stereotypes. 3. Disgust for flattering and

adulation. 1. Myth of ones own messianism. 2. Permissiveness in the name of fair ideals. 3. If not me then somebody else will do it but in the much worse way. 4. One hates those who were harmed by him or those for whom he has some duties. 5. The strongest is always right. 6. Laughing at general human ideals as honor, mercy, religiosity everything that is not directly connected with material profits. 7. Absolutization of clan (party, national-ethnic and others) ideals and moral values. 8. Faith in the instant miracle. 9. Nihilistic attitude to ruin everything that is bad, good things will be done by themselves. Motivations and aims of behavior are conscious, strict behavioral patterns are missing.

IV. Behavioral patterns

Mythologism

One of the main special features of the necrophil is the strongest difference between the declared and the real behavior. At the same time we meet with the most sophisticated demagogy allowing justifying the lowest behavior with high goals and motivations. Such system of myths forms a kind of shell, hiding the real aims of the behavior of the destructive leader from others and often from him. One of the modern Western schools of the energetic healing can be a good example. It has obviously pyramidal structure and makes new comers pay inappropriate sum of money for the 'initiation' (up to 10000 dollars per person!) they claim that money is a form of the sacrifice for the cosmic powers in the name of the good of humanity. The money definitely goes not on the needs of Humanity and Cosmos but into the leaders' pockets. It is worth to mention that Eastern esoteric tradition pays the greatest attention to the destruction of the system of myths (Maya's veil). They deform the perception of reality and make a human become a toy of the blind bestial instincts. Such mythological 'shell' consists of two ingredients: myths that deform the perception of reality and myths which allow interpreting one's own acts in the suitable way (mask). Naturally as soon as you get into the sphere of influence of such manipulative leader he tries to impose this system of myths on you. As a rule that is done in a rather subtle and not obvious way. Table 6 presents both systems of myths. Their common feature is the tendency to the very simplified and extremely schematic vision of reality (black and white picture of the world). Any alternative point of view is unacceptable and the only and 'the most correct' opinion is declared. Such one-dimensional way of thinking leads to the authoritarian personality unable to stand any objections and suppressing any different way of thinking. This can be conducted by the means of direct violence, which is typical for totalitarian regimes and by the means of advertising, penetrating all spheres of life from the very childhood, which is typical for the consuming society. A very important tool of the mythologisation of perceptive mechanisms is their patterning, forming of so-called 'cognitive patterns' (63). The person does not even try to understand the sense of the events but simply puts on it one of the ready-made 'labels'. A member of a manipulative sect sees only one the most proper religion and those who are faithful to it all the rest are devil's servants, agents of special services etc. Naturally the smaller the number of such 'labels' is, the stronger and more stable the patterning is. The choice of patterns itself has been formed since the early childhood and is then maintained by the environment in which a person lives. One of the examples is 'McDonald's culture' (the generation choosing Pepsi) that has been formed by advertising, cartoons since the childhood and later maintained by 'soap-operas', the same advertising, rock groups etc. One more very important special feature of such destructive personality is the desire to look in a certain way in the eyes of others, to look and make impression but not to be. If undesirable information still gets out through mythological filters the special blocking mechanisms are used. These are the narrowing of attention that makes obvious things

invisible and deformed perception that gives the opposite sense to absolutely clear situations. This could be also 'forgetting', wrong doings and other manifestations of unconscious, displaced desires described in psychoanalysis (7, 14). All this deforms one's perception so strongly that both, the manipulator and his victim literally become deaf and blind, reminding of a hamessed horse that is able to see only the narrow gap right in front of it. Aims and motivations The branched system of myths hides the real system of aims and motivations of the necrophil's behavior. It as a rule has rather complicated multi-level structure whose roots are in the depths of the unconsciousness and, possibly, in subtle reality and its dwellers (in the case of obsession). However, this value system and motivations is practically always characterized by the domination of the bestial, fleshy element with the very strong materialistic orientation. This can be easily seen in the Table 6. This is the strongest egocentrism, percepting oneself as the center of the world, looking at things only through the prism of one's own desires. These are also variable phobias, fears which are as a rule rooted in unelaborated fear of death, unconscious fright of the afterdeath world. That is why necrophils try to avoid everything new, unusual and to put the world in the stiff primitive scheme. At the social level these fears manifest in eliminating of potential rivals and surround oneself with ungifted but obeying and dependent people. The demonstrative bravado, unjustified risk, exaggerated cruelty often replaces these deep fears. Vital strength (Prana) The characteristic feature of a necrophil is an inclination for limitless accumulation of vital energy, strength usually obtained in the parasitizing way. From the thermodynamic point of view necrophil and biophil present absolutely different systems. Biophil functions as an open non-equlibrium system, existing in the streams of vital energy and letting them freely go through itself. Necrophil, at the opposite, is oriented towards accumulation of vital energy, storing it for future, i.e. works as a conservative system. In such regime parasitizing on other living beings becomes the main source of energy. Very often the whole 'nourishing chains' are established: the necrophil himself is parasitized by the next one of the higher level etc. up to subtle beings, provoking obsession (spirits). The structure of the necrophil's psycho-energetics creates very good conditions for that. In spite of parasitizing the necrophil is able to pass on his contact with a destructive spirit to other people. In the extreme case the structure of the personality of such necrophil is destroyed and he becomes a biorobot directed by the subtle level and supposed to collect the vital strength. A very important condition of the successful 'sucking out' of the vital strength is the concentration on the image of the parasite. It works as tuning of the radio-receiver at the chosen station, ensuring mutual contact and energetic channel through which the vital strength flows. Such concentration can be achieved by the variable means. For example subtle beings may appear as terrifying monsters in this case the fright ensures the necessary

concentration. Sometimes, especially in night dreams, they look as appealing girls or young men. The strong sexual excitement gives the needed result. Another possibility, especially common in our days, is taking the image of the new-comer from the space, UFO-naut, 'gods' messenger' etc. Naturally the pupils of such 'teacher' also become at first necrophils and then biorobots. Very often the manipulator, in order to ensure the durable contact with the victim, establishes attachment, reminding of the narcotic one. The victim gradually dies, losing the vital strength, but experiences temporal rise and euphoria when he or she contacts the leader. If it goes together with the transformation of the victim's psycho-energetic structures he or she gets strongly dependent on the leader. Naturally, biophil also needs vital energy. However, he does not try to store it or take it away from other living beings. The spent vital strength is renewed due to the openness to the world, constant interaction with the environment, being inexhaustible source of this energy. At the same time the openness means giving one's own vital strength to everybody who is in need. If we use a technical analogy we can say that biophil is a transformator of the vital energy. Huge streams of vital energy go through his psycho-energetic centers but he takes only as much as he needs at the moment without storing anything. This way is the basic one for the vast majority of Eastern psycho-energetic techniques. Psycho-energetics of a necrophil is organized differently. It rather reminds of the 'black hole' sucking in everything from the space around it without giving anything to the others. Parasitizing character of such psycho-energetics is destructive not only for the others but also for the necrophil himself, for even from the point of view of physics any closed system is doomed to rapidly growing chaos, degradation and death. Psycho-energetic criteria of recognition of necrophil and biophil, placed in the end of the table, are based on these energetic differences. They allow defining whom you contact according to your own subjective feelings. These criteria, certainly, are not absolutely precise. If a person is ill, weakened you can feel psycho-energetic, reminding of the one of a necrophil. Only the sum of psychological and energetic characteristics may give the correct picture. The desire of power The natural consequence of everything, which was said of a necrophil above, is a great desire of the unlimited power that should be got at any price and never given away. It is not only an independent motivation for him but also a wonderful opportunity to satisfy all other desires, especially hunger, for the power allows controlling the psycho-energetic of the subordinated people. That is why, other than biophil, necrophil treats the power as a goal itself and will never let it go willingly. The power means to him the same as the drug to an addicted person.

When necrophil loses his power he feels much worse not only at the physiological but also at the physiological level because the huge source of the vital strength is cut away. Behavioral patterns Certainly all enumerated above motivations are usually carefully masked and get out only in the process of the observation of the real behavior. They manifest especially openly in so called behavioral patterns, i.e. in stereotypic behavioral reactions or ways of interpretation of one's own behavior. Table 6 presents some of these behavioral patterns typical for a necrophil. The significant number of behavioral patterns makes a person become a kind of robot or insect, driven by strict instincts. They all are practically uncontrollable by human mind and turn on automatically whenever the appropriate situation occurs. A wonderful example can be behavioral stereotypes formed under the influence of advertising. Arguments of reason disappear and when the advertised product is seen a strong desire to buy it comes immediately. One of the typical behavioral patterns of a necrophil is a principle of that allows everything, justifying it with higher goals. It was very well described by F. Dostoyevski in his novels. The whole following history of the XX-th century is a wonderful illustration of its practical use by variable totalitarian regimes. Another such behavioral pattern is justification of one's own wrong doings by the statement that somebody would do it and way but in the worse version. For example a person works in repressing organs of the cruel regime and claims that he kills people in the most painless way and somebody else at his place could be a real sadist. Such arguments are often used by variable collaborationists. Nihilistic patterns are also very typical for a necrophil then the destruction and elimination of something 'bad' is particularly stressed and the positive creative aspect is practically absent. We had a chance to face such patterns in Perestroyka period. Obviously, biophil's behavior also contains some stereotypes and patterns but they manifest at the level of instrumental secondary behavioral reactions. Important essential decisions are well thought and realized. As it has already been mentioned, any real person has some features of necrophilia and biophilia. The most important thing is which of them prevails and define the main behavioral features. Correspondingly the awakening of spirituality means activation of biophilia and degradation to the bestial element means necrophilia, they are first of all reflected by behavioral changes. That is why the analysis of one's own behavior is an effective mean of self-control, enabling to notice the first signs of necrophilia and remove it with the help of appropriate meditative and psycho-energetic exercises. The same criteria are very useful during altered state travels. On the one hand, constant self-control allows significantly strengthen one's protection from destructive subtle beings, for they use seeds of necrophilia in our character in order to subordinate our psychics, manipulate our mind. On the other hand, these criteria would help us to understand whom we deal with (especially their version presented in Table 7). Table 7. Main psycho-energetic criteria, defining the black teacher.

Teachers behavior

Narcotic dependence on contacts with pupils or patients. During the work he or she feels well and the tonus is high; during the rest the tonus falls down, worry occurs. 1. At the moment of contact you first experience euphoria, joy, rise; they are followed by suppression, emptiness, low tonus and slow thinking.

Your feelings during the contact with black teacher

2. Narcotic need of new contacts with the teacher which cannot be controlled by your mind. 3. In dynamics you feel the growing spiritual degradation, you think much slower, intellect and memory weakens, you become sleepy, your reactions are too slow. Sucking the energy out; something as a trunk, channel or pipe, going from the teacher to pupils or patients bodies. Black energetic thickness behind the teachers body or next to it. You see him or her as a puppet directed by somebody else. Complete lack of energy in energetic centers; blocks between higher chakras, starting the heart one; channel or pipe going from their body to the teacher. 1. Treating oneself as an ideal, perfection, hating all other teachers, traditions, aspiration of the absolute power.

Psycho-energetic feelings, left by a) the teacher b) his or her pupils

Motivations of teachers behavior

2. Intolerance and hatred for any form of critics, rejection to understand it and desire to blacken the criticizing person. 3. Aspiration of monopoly, centralization, disgust for variability. 1. To use maximally and leave, cutting all contacts when not needed. 2. Hatred for those to whom he or she is obliged, for those who used to help him or

Relations with others

her before, especially if this was done without mercenary. Teachers moral values The mythologized way of perception of ones own behavior Everything profitable is good, everything non-profitable is bad. The strongest dissonance between declared slogans as love, lack of mercenary and his or her real behavior. Aspiration to justify at any price any his or her own behavior.

Due to Table 7 you can evaluate proportions of features of necrophil and biophil in your character and conduct constant self-control. Take the table and think of your day, your acts and analyze, comparing special features of necrophil's and biophil's behavior, whom of them you were closer to. Then try to understand what makes you act as necrophil. Even such simple but regular self-analysis gives good effects. It would be even better if you do it together with meditative exercises and work with integrative techniques in altered states of consciousness. This allows to correct those elements of psychics which cannot be consciously controlled and at the same time block our spiritual development. In our days one can meet many people, pretending to be spiritual teachers, contacting higher astral levels etc. Table 6 helps to understand whom you really deal with. Its modification, presented in Table 7, fulfills this task even better. The table is based on the model of the 'black' teacher as necrophil oriented towards psychoenergetic vampirism and influenced by beings from the subtle level of our reality. The main part of vital strength taken from pupils of patients goes there and only the small part is left to the 'teacher'. This is the reason of the narcotic need of the 'black' teacher in contacts with his pupils without which he feels much worse. The real teacher is morally satisfied by the contacts with his pupils but in this process he spends his own vital energy, gets tired and needs some rest to recover. Table 7 does not contain characteristics of the real teacher, for they practically repeat the features of biophil, presented in Table 6. Naturally both tables do not give absolute criteria of the recognition of necrophilia and biophilia. They should be treated as a helpful tool useful for self-control in the process of our development. The most important thing is orientation towards constant spiritual practice, strengthening the contact with the higher levels of our reality which would help us to find our way.

Conclusion

Our civilization and all of us are now at the edge of the millennium change. Variable apocalyptic prophecies spoke a lot of this. Yet, except of the end of the world numerous ancient traditions mention the connected with it moment of passage to the qualitatively new humanity humanity that has shaken off the grasp of matter, flesh, the weight of bestial instincts, struggle for survival, power. According to many prophecies the nature of the substance and matter itself would be supposed to change. Probably, the coming of the Spirit to matter and endless reincarnations had this particular goal. Nevertheless, such passage would not be easy and, as in any process of development variants with no exit and apocalyptic scenarios are possible. The success of this passage depends on us, our inner evolution, personal spiritual growth, widening of the picture of the world up to the great extant. Ignoring subtle reality, its influence on us, history, scientific and technical development opens our civilization for the influence of destructive forces, makes us obeying toys of invisible but powerful beings, and takes our free will away. An intense development of computer technologies, Internet can be an example. We have practically already entered the qualitatively new stage of civilization the informational society where information and informational technologies have the defining meaning. However, understanding the growing role of computers in our life, not many people realize their subtle nature, think of invisible world of spirits, entering our space through computers, TV-sets, game-attachment, Internet. Furthermore, the majority of people would think it is something wrong with you if you start to speak about it. This, certainly, does not mean that you have to break and throw away all electronics form your house immediately. Still one should be aware of the presence of subtle levels in mechanisms we are used to and then to control and direct them in the needed way. Then computers and TV-sets will be not a potential source of danger but our friends and helpers. Another example can be the strongest influence of the daily use mechanisms and electronics on the streams of vital energy. Ignoring this fact leads to the creation of destructive energy in our homes and at work and as a result to the lower vital tonus, constant illnesses and weakness, nervousness and aggression. All this proves the importance of watching the subtle connections in our environment. The same picture can be observed in the political and economical spheres and all other ones connected with meta-historical processes. That is why only the widening of the picture of the world we are used to, including there invisible subtle spaces and beings, different connections with them would allow to overcome the modern crisis and help the forming of the new human civilization in the next millennium.

Appendix I THE NATURE AND FEATURES OF VITAL ENERGY, THE MAIN STRUCTURES OF SUBTLE BODY

One of the most important concepts of the ancient mysticism and magic, traditional healing systems is vital strength or energy. This is the main active element without which any pass and ritual turn into senseless performance. This is petroleum necessary for the normal functioning of our body and psychics; otherwise they are doomed to rapid degradation. The imagination of the nature of vital energy, its features, systems of our organism, connected with its transformation and redistribution laid at the basis of mystic practice of ancient Egypt, India, China, and Tibet. The most perfect systems of psycho-energetic exercises directed to activation of super-abilities of our organism, martial arts, healing and curing. Variable mechanisms and gadgets for concentration, focusing and accumulation of vital energy were created. Let us think of magic rods, knives, mirrors, crowns and famous Egyptian and Mexican pyramids. However, up to the recent times the imagination of vital energy has been beyond the frames of scientific knowledge, seemed to be an anachronism and prejudice. Only the latest discoveries of modern physics and biology, the further development of the scientific paradigm finally allowed understanding the reality of the ancient imagination of vital energy. In order to understand what it really is we will first see what was understood as vital energy in the ancient times.

1.1. Vital energy Let us examine what happens when vital energy is too much or not enough, what is the difference between it and usual kinds of energy (physical, chemical etc.). As any psychophysical factor vital energy can manifest at the several levels of our reality. 1. At the physical level the lack of vital energy leads to the visibly lower tonus, weakening of immune system, lessening of stamina resources of our organism. As a result the weakest parts of our organism reject functioning. These are usually those organs or systems which were in between the norm and pathology in the case of that person. This might be liver, kidneys, heart etc. Naturally in such situation a person becomes an easy victim of variable infections and is unable to resist the influence of negative physical and chemical factors of the environment. Generally the symptoms of the lack of vital energy very much remind of the syndrome of chronic tiredness, changes occurring during the chronic stress at the stage of exhaustion. As the opposite, a person with the high level of vital energy has incredible adaptability, making wonders in this sphere. He or she is able to stand significant dozes of radiation, does not get ill, being in the epidemic centers, can work for many hours and sleep very little. The level of vital energy is not directly connected with the delivery of physical or chemical energy to our organism. The same person may demonstrate the whole spectrum

of symptoms of falling vital energy, nourishing well and living in comfortable conditions. And the other way round, being in an extreme situation, at the edge of life and death he or she can increase his or her potential. And certainly the miracles of adaptation are demonstrated by people skilled in special psycho-energetic techniques of India, Tibet and China. They are able to stand unbelievable heat and cold, to be without food for a long time and not lose their tonus and working abilities etc. by concentrating energy. Givinag vital energy to others, they can cure the worst diseases and literally bring the person back from the other world. It is important to stress that such bio-energetic curing is not specialized and at the same time activates the whole human organism, making all its systems and organs more effective. 2. At the level of psychics the lack of vital energy manifests in the low stamina, sleepiness, bad movement coordination, slower reaction, worse muscle tonus. The volume of active attention becomes smaller, the short-time and long-time memory get worse. Intellectual potential goes down; the 'stucking' syndrome appears. The person becomes too slow, does not move too much and does not think well. When the level of vital energy is too high everything changes in the opposite direction. A person becomes very active, grasps things quickly, the movements become well coordinated etc. The masters of Eastern psycho-energetic traditions demonstrate wonders of speed and coordination of movements, ability of instant taking decisions, enormous and effectively working memory. Let us think of Chinese and Tibetan schools of martial arts, ability of Indian and Tibetan monks to learn by heart hundreds of huge volumes of holly texts. All these are based on the skill of concentration and proper direction of vital energy which in ancient times was achieved due to very complicated systems of exercises and training. 3. A very important factor is the strict connection between vital energy and the flowing of subjective time. When the level of vital energy is too high the inner time seems to flow faster: during the same period of time (an hour, a day etc.) a person manages to do much more than usually. As the opposite the lack of vital energy slows the inner time down. The day goes by and you have not done a thing, the time simply disappeared somewhere. There are special psycho-techniques for making the inner time flower faster in Tibet. With their help the warrior's time flows so fast that the environment seems to stop as in a slow movie. To usual people they look as thunders instantly replacing in space. Yet, the loss of vital energy is so significant that the warrior is able to be in this state no longer than ten minutes and then needs several days to recover. 4. And finally vital energy appears to be connected not only with our body and psychics but also with external situations, i.e. those which are meaningful to us but are not directly correlated with our behavior. This can be for example a won lottery, an unexpected meeting, some kind of occasion etc. If we have too much of vital energy all situations go in the direction that is good for us, we are lucky and have a successful period. And the lack of vital energy, as the opposite, leads to unsuccessful period, unfortunate circumstances, bringing disharmony and chaos into our life.

This perfectly illustrates the universal, cosmic nature of vital energy. That is how it was treated in esoteric teachings of ancient times as an independent factor of our universe, acting against the growing chaos, harmonizing and giving a birth to the whole variability of the surrounding world. It is important to stress that according to the images of the ancient people vital energy manifests not only in living organisms but also in dead matter, penetrating all objects around us. If we try to find something common in all manifestations of excess or lack of vital energy which we have described we will see the following things: the lack of vital energy is characterized by the growing chaos misbalance in all parts of the complicated system, being our body, psychics, situation or object. Correspondingly the excess of vital energy leads to the growing order, balance and harmony. The same is proved by ancient Chinese and Indian texts. This way the first feature of vital energy is connected with its anti-chaotic, anti-entropy influence. It is pretty close to the concept of nega-entropy (anti-entropy) brought to the modern physics by L.Brylluen (3). An astrophysicist N.Kozyriev used the factor of time directly connected with chaos and order as the analogy of vital energy (34). The discoveries, made during last years in Physics, Chemistry and Biophysics, prove that socalled unequilibrium systems, to which all alive organisms also belong, are especially sensitive to the growing chaos. This explains the importance of the huge role of vital energy in their existence. Its constant delivery guaranties the resist against the growing chaos. Otherwise the growth of chaos will lead to the quick self-destruction and death of the alive organism. The second feature is connected with the law of reservation. In other words, vital energy is treated as a factor that can be spent and replace as physical energy. For instance if you have done some psychical work your amount of vital energy becomes smaller. If you have taken this energy from somebody his or her potential became smaller and yours bigger. This feature characterizes not all factors of our world. For example if you have read an interesting book you have got some new information but the amount of information in the book have not become smaller because of this and the next readers can get the same information you have. According to the law of reservation, the strategy of economy, storage and accumulation of vital energy, a kind of vampirism, seems to be the most appropriate. However, it is not so. Sometimes mental effort leads not to exhaustion of energy resources but to their activation (let us think of the 'second breath'). It is not a paradox, our organism is an open system, constantly interacting with the environment and in certain states all losses are compensated by the delivery of the new portions of vital energy from the surrounding space. The exit into such states and not accumulation, storage of vital energy is an aim of the advanced psycho-energetic practices of India, China and Tibet. The law of reservation has one more important consequence. If the order of an object or organism lessens, i.e. the growth of chaos takes place, vital energy radiates during this process and the other way round. For example, in the process of burning not only warmth but also vital energy should radiate. In China this feature has been known since the very

ancient times and has been used in the famous wormwood cigars applied in acupuncture and healing. From this point of view a wormwood cigar is one of the first generators of vital energy. Naturally the flame also gives vital energy, other than electric fire-place or heating which mainly give warmth. The general principle is very simple: the greater is the difference between the primarily order of the fuel and its lessening at the moment of burning, the longer is the radiance of vital energy. In the case of wood this difference is greater than in the case of petroleum of flammable gas that is why it gives vital energy for longer time but its heating ability is much weaker. For this reason the food cooked on fire tastes much better than the one cooked on the gas stove. A similar idea is used in some modern psychotronic generators, for example those based on laser. When the ray of light is generated in the laser's working body (gas or crystal) the abrupt change of its entropy (measure of chaos) takes place. That is why except of the coherent light nega-entropy (vital energy) is also radiated. A simple re-make of a usual laser can make its radiance many times stronger and then use such gadget in bio-energetic aims. The third feature of vital energy is connected with its dynamic character; it is unable to stay conserved for a long time. In this respect it remind of rays of light which exist only in movement. As one cannot collect some light in the bottle and keep it there by sealing the bottle, one cannot keep or conserve vital energy for a long time. When it is fixed in the closed volume it quickly loses its positive qualities as the standing water in the pond gets moulded and inappropriate for drinking. For this particular reason ancient psycho-energetic systems have never tried to save vital energy for future and have oriented towards the insurance of its constant delivery. And finally, the fourth feature of vital energy is connected with its ability to carry information. In this respect it works as electro-magnetic energy which can be modulated and then becomes able to transmit sound and image in radio waves. First of all vital energy carries information about its previous host who radiates it. For example in the process of burning the radiated energy carries information connected with the fuel its features and structure. The energy obtained from the food is modulated with the information about the creature we have eaten, its previous life and death. In this respect vital energy obtained from meet carries a lot of negative information connected with the habbits of its host and with suffering and fear at the moment of death. For those particular reason ancient peoples payed a great attention to the ritual of killing animals that were supposed to be eaten next, they did special passes, trying to insinuate, propitiate spirits of the killed animals. It has been believed since the very ancient times that if one for example eats a tiger's heart one may inherit its courage etc. One of the most significant spheres of the ancient magic was an art to modulate and code vital energy. There was a special language, allowing describing the whole spectrum of the features which could be given to energy due to modulations. Usually this task was fulfilled due to the images of primary elements basic subtle substances of which, according to ancient people, the universe consists of. The European magic as a rule used the system of four primary elements (earth, water, fire and air). In China the elements were five (the element of wood was added and air was often presented as metal). In India the sixth

primary element clay was also not rarely used. There even was a gradation of twelve primary elements. Naturally the image of the primary element cannot be understood literally, it is a certain set of features typical for the corresponding chemical substance. When it is for example said that vital energy has features of fire this means that it is felt as heat, burst open, pressure etc. The most important thing is that the system of primary elements allows classifying all possible kinds of features of vital energy and describing their interrelations (mutual strengthening or antagonism). Due to this system one can precisely choose how to modulate and code vital energy to obtain the needed result during the same curing influence. Variable mechanisms and gadgets have been used for modulating vital energy since the very ancient times. In the simplest case when the energy is radiated by human hands its modulation is conducted due to the visualization of certain images. This, for example, may be one of the five primary elements together with the image of aim, the final result of the influence. The use of magic signs and mantras is even more effective. The magic sign is drawn with the ray of vital energy with the simultaneous repetition of the corresponding mantra. In the other case the stream of vital energy goes through the drawn magic sign put on the influenced place. The energy of the primary element can be modulated with the help of special resonators (volume geometric figures, crystals. The energy can get some healing features from the curing substances, herbs, homeopathic medicines. Naturally vital energy can be radiated not only by hands but also by special generators, the wormwood cigar is the simplest of them. The energy can be concentrated by special focusing systems, transforming the dispersed radiation in to the thin ray which makes the influence much more effective. This reminds of the focusing of the light of the lighting ball of the pocket torch with the help of a lenses or reflector. During the work with vital energy it is convenient to use the analogy with liquid. From this point of view our body or any of its parts can be compared to a vessel and the volume of liquid v in it would correspond to the amount of vital energy (prana load q). The same volume of liquid may have variable pressure p. The similar characteristic of vital energy is its concentration k in some point of space or part of our body. The ability to focus vital energy and bring its level to very high values is a key to awakening of super-abilities in Eastern esoteric psycho-techniques. The thing is that when the concentration of prana achieves some critical value the character of the interaction between a human and environment qualitatively changes and when the next even higher barrier is overcome the space-time can bend and its rules may change. Naturally such level of concentration of vital energy is accessible only for the masters of the highest class. The process of prana concentration can be compared with the achievement of the critical mass in the nuclear bomb when some critical mass value is overcome the avalanche chain reaction begins and the huge amount of energy is liberated practically instantly. In other words the critical mass is the barrier behind which the qualitative change of the system's energetic takes place.

In the same way the achievement of the critical value of vital energy concentration defines the passage of our psychics and organism to the qualitatively different energetic regime. If up to this moment our organism has been functioning as the closed conservative system, spending the limited resources of vital energy and needing its constant recovering after the overcoming of the critical barrier we switch to the open, nonequlibrium (dissipative) regime (17). As a result we get the access to practically inexhaustible source of vital energy, contained in the space around us. This reminds of the sportsmen's 'second breath'. However, in order to switch to such open regime some primary amount of vital energy is needed when it is concentrated the process of transformation is started. This works as making fire. In order to make the wood burn one first has to fire the kindling that gives a birth to the greater flame. Yet, if this primary fuel (matches, bits of wood, dry spiritus) is missing the wood will remain cold. Another extreme is the use of kindling as the main fuel. In this quality it is absolutely useless the amount of energy is too small. Imagine that you do not know how to make fire and try to get warm with the help of the box of matches. Unfortunately, the majority of us spend the small amount of vital energy present in our organism in this strange way. At the same time we are surrounded by gigantic truly inexhaustible streams of prana. That is why the art of concentration of vital energy, opening our organism towards those oceans of energy, enabling the awakening of deep recourses of our body and spirit, is a basis of all ancient esoteric traditions. Let us examine on the example of the hydraulic analogy how such concentration takes place. In the usual relaxed state the level of prana concentration (liquid pressure) should be minimal. The hydraulic analogy is the liquid spilt on the great surface in the flat reservoir (pressure p is close to 0, see picture 40a). Otherwise the small amount of energy present in our organism would be quickly exhausted and will not be enough to overcome the critical point. Still, such deep relaxation needs special preparation. A usual person is never completely relaxed (p>>0) and prana drips out of him as water through the holes in the water-pipe (see picture 40c). This is the reason of the constant deficit of vital energy, chronical stress and inability to break this circle (inability to accumulate the minimal amount of 'starting fuel').

In the opposite, being switched to the active regime, the concentration of prana should very quickly reach huge values. In the case of the liquid that is a narrow vertical vessel on whose bottom the enormous pressure can develop (see picture 40b). Here the most important condition is 'hermetic' systems of the subtle body, i.e. their ability to sustain very high pressures. This is obtained by the long years of training in Kundalini-yoga, Eastern martial arts and other esoteric systems. This includes special exercises for chakras and system of nadis (acupuncture channels). Some of those exercises are examined in Appendix 5. Another important consequence of the use of the hydraulic analogy, i.e. comparing vital energy to liquid, is a tendency to flowing from the places with the higher concentration k (in the case of the liquid pressure p) to the places with lower concentration. The law of communicating vessels (the tendency to make the level of liquid in the communicating vessels equal) enables good description of dynamics of exchange of vital energy between organisms and an organism and environment. Naturally this analogy can be used only in the case of the stable levels of vital energy. In nonequlibrium and unstable systems more complicated laws, described by nonequilibrium thermodynamics and synergetics, work. They allow understanding many effects occurring in the advanced techniques of work with vital energy (Indian and Tibetan Tantra, Chinese Taoism and Chi-gun).

1.2. Chakras

The resistance against the growing chaos, maintaining the high level of order is one of the most important conditions of survival and normal functioning of our organism and psychics. It explains the importance of the ensuring of the constant delivery and proper circulation of vital energy. In our organism this particular task is fulfilled by the special system, called in ancient times 'the subtle body', the system of acupuncture channels and chakras. Chakras are a kind of organs accumulating, transforming and redistributing vital energy in our body. Thus acupuncture channels are vessels through which it gets in every part and organ of our body. According to Indian tradition the subtle body of a human contains seventy-two thousand of channels (called nadis) penetrating all its parts and connected with chakras (24). Plenty of interlaced nadies form the subtle body. Among this enormous amount of nadies twenty-four especially important ones are distinguished. Ten of them have a very special meaning. They start in the root chakra Muladhara and end in certain parts of our body. The IDA channel (nady) ends in the left nostril, PINGALA in the right one, SUSHUMNA in the highest point of the head (Brahman Randra). The GANDHARI channel runs to the left eye, HASTIJIHVA in the right one, PUSHA goes to the right ear, YASHASVINI to the left one, ALAMBUSHA ends in the mouth, KUHU in genitals and SHANKHINI in the anus. As the third regulative system (alongside with the nervous and humoral ones) chakras and channels are not substantial structures, consisting of molecules as usual organs of our body. They are formed by invisible fields of the whirl nature. The word 'chakra' itself translated from Sanskrit means 'wheel', 'spinning' and its shape reminds of a tornado, a cone placed in the horizontal surface. Its basis is placed on the front body surface and its top is on the spin, or rather on the central channel Sushumna, going through more or less the middle of the spin. There are two more main channels except of Sushumna: the left one Ida and the right one Pingala they form loops in four points of Sushumna. These loops block the central channel, making it look as a bamboo pipe. That is why vital energy or prana, as it is called in India, of a usual person circulates only in Ida and Pingala and does not let the whole potential of our psycho-energetics manifest. The untying of those knots and opening of the central channel is an aim of many esoteric schools of India and Tibet. Nevertheless, the achievement of this goal demands many years of the strictest monk practice. Let us first concentrate on the system of chakras described in Indian Tantra. In the simplest case nine or six-seven chakras are examined (see pictures 41, 42). The system including thirteen chakras is more complete (picture 43).

Usually during the awakening of chakras and other exercises with them the Ida channel is presented on the left side of the body and Pingala is on the right, the loops they make around Sushumna are not taken into account. Such simplified image can be also often seen at the pictures (see picture 41). 1. Muladhara The lowest or root chakra is situated at the basis of the spin. It goes outside the body between the rectum and sexual organs. Some ancient texts place it on the back surface of vagina in female body and in prostate gland in male body. The Muladhara chakra is believed to be the root basic center, reservoir of enormous potential energy, symbolized by the sleeping snake Kundalini. The awakening of Kundalini and it rise to the upper chakras is one of the main aims of yoga. This chakra is treated as the element connecting the physical and subconscious worlds. Besides some ancient sources

claim that the occultistic ability to of levitation, i.e. flights due to neutralization of gravitation, is also connected with it. The first chakra corresponds with the primary element of earth and planet Saturn. Its mantra (sound formula) is LAM. It has four petals with bijas (petal mantras or matrika letters as they are usually called in Hindu tradition.) va, sha (palatal), sha (lingual) and sa (dental) (bijas are given starting with the upper right petal in the direction of clock hands). At the physiological level Muladhara corresponds with the sacral nervous plexus, its gland is prostate. It is the most strictly connected with male sexual organs, large intestine and rectum. Its sense organ is nose and active organs are legs. When Muladhara lacks balance the following diseases may occur: hemorrhoids, constipation, sciatica, prostate diseases, ovaritis. The first chakra is connected with psychological abilities, ensuring survival, protection of an individual. Its proper functioning gives confidence and stability. The lack of balance leads to the weak will, self-consciousness, sadness, depression. Such people cannot find the goal in their lives, lack roots and are preoccupied with satisfying their own bestial needs. The geometrical symbol of the lowest chakra, its mandala is presented at the picture 41, 42. It is used in meditative techniques of the opening and balancing of the chakra together with its main mantra and petal mantras. In the simplest cases during the meditation on Muladhara one can visualize it as a red-orange spot. It is associated with the mythic elephant Lam Airavata and a tortoise. In Indian mythology the lowest chakra is connected with god Brahma and goddess Dakini. Their images symbolize the main features of the chakra and are also used in meditation. God Brahma is on of the six Shivas, the higher beings incarnated in shape. They all are headed by the Highest Shiva or Parama Shiva, symbolizing the highest truth. According to Hindus' beliefs, Brahma is connected with the process of development and creation. During the meditation on Muladhara he symbolizes fearlessness being a result of the development of spirituality. Each of the six Shivas is connected with a certain force, presenting some features of mind and symbolized by the corresponding goddess. In chakras they also have six forms and are called portresses, for they protect the chakras from penetration by an underdeveloped practitioner. It is believed that concentration on Dakini wakens spiritual qualities and helps to elaborate the fear of death. An undeveloped person is horrified by her because she appears as an image of death and destruction. As the opposite a spiritual person sees her as a wonderful girl. 2. Svadhishthana This chakra goes outside the body between the navel and sexual organs. Its central point is placed in the point Guanyuan (CV4) situated on the middle line of the stomach three cun (fingers) below the navel. Its padma is between the fourth and the fifth lumbar discs.

According to the ancient imaginations, Svadhishthana rules the inner vitality; its functions are getting prana out of food and energy accumulation. Besides it is connected with sexual functions and creative potential of a human. The great attention is paid to Svadhishthana in Eastern martial arts and variable psycho-energetic techniques common in China, Japan etc. Chi is accumulated here and then is directed to limbs or inner organs. In India it is believed that the awakening of Svadhishthana ensures health and long life. The primary element of the second chakra is water, its planet is Jupiter, and mantra is VAM. It has six petals with bijas: ba, bha, ma, ya, ra, la. The Svadhishthana chakra corresponds with prostate, lumbar and plexus. Hormonal functions are manifested in adrenal glands, liver, spleen. It is strictly connected with female sexual organs, kidneys and urinal bladder. Its sense organ is tongue and active organs are arms. The lack of balance in the second chakra may lead to impotence, under-sexuality, hyper-sexuality, diabetes, diseases of kidneys and urinal bladder. In India properly functioning Svadhishthana is connected with such psychological features as patience, stamina and self-confidence. The lack of balance results in frustration, worry and fear. The domination of the female element and water is symbolized in Svadhishthana mandala by a half-moon or crescent (see pictures 41, 42). During the meditation on it one can also visualize a rosy spot or circle. Its animal is a mythic sea monster Makara that looks as a huge crocodile. The male gods of this chakra are Waruna and Wishnu and the female is goddess Rakini. The meditation on Varuna gives control over the purifying strength of water and sexual energy it also liberates a person from such psychological qualities as disgust, fear, sadness, anger, nationalism. All this prepares the opening of the spiritual nature of the personality connected with the meditation on Vishnu. The meditation on the goddess Rakini and her strength, according to ancient Hindus, helps spiritual purification and deeper concentration. It allows getting reed of the deeply rooted unspiritual qualities. 3. Manipura The Manipura chakra is situated in the sphere of the Solar plexus, above the navel and under the ribs. Its padma is between the second and the third lumbar discs. The third chakra is believed to be responsible for accumulation and storing of prana. It is connected with intellect and super-abilities. According to the ancient beliefs, the awakening of this chakra ensures insensitivity of the body to heat and cold. That is an ability to walk bare-foot on the hot coals and spend many hours naked on the ice surface. Some texts prove that the third chakra plays a very significant role in the process of interaction with astral levels.

Manipura corresponds with the primary element of fire and planet Mars, its mantra is RAM. This chakra has ten petals with bijas: da, dha, na (lingual), ta, tha, da, dha, na (dental), pa, pha. The third chakra corresponds with Solar plexus; its hormonal functions are connected with liver, adrenal glands, pancreas and spleen. Manipura's energy directly influences the following organs: liver, spleen, stomach, small intestine, and gall-bladder. Eyes are its sense organ and active organ is anus. Malfunctions of Manipura may lead to stomach ulcer, jaundice, hepatitis and gallstone disease. The proper functioning of the third chakra ensures the following psychological features: decisiveness, independent behavioral motivations, personal energy, strong will bright individuality. Disbalanced Manipura may result in nervousness, lack of confidence, avidity, and complex of guilt. During the concentration on Manipura the image of the earthy circle can be used. Its animal is ramming. Manipura's god is Rudra and goddess is Lakini. The ram symbolizes the strength of concentration, activation of the controlled sexual energy. Indian esoteric treats Rudra as a specific manifestation of god Ishvara creator, guardian and distracter in one. The meditation on Rudra helps absorption, dissolution of those cosmic principles which attach us to the earthy existence, neutralization of all deformations of mind. It is believed that Rudra gives great yoga power. Goddess Lakini is Manipura's portress. The concentration on it removes all previous mistakes and ensures effectiveness of the meditation on Rudra. According to Laya-yoga, Lakini gives an opportunity to awaken Manipura without special difficulties. 4. Anahata The fourth chakra Anahata is placed in the center of the breast, more or less at the level of the nipples. It is located in the point shanzhong (CV17). Its padma is between the fourth and the fifth breast discs. Anahata is believed to be the center of emotion and spirituality. In ancient times many peoples placed there the human soul. Indian and Tibetan Tantra supposes that the fourth chakra contains the root of the human self, separating and parting a given personality from all other human beings. That is why variable religions connect spiritual practice and meditation on the feeling of the higher love with this chakra. According to ancient ones, the development of the fourth chakra awakens inner beauty, makes body very attractive, and activates super-abilities of perception and teleportation (movement in space, also through variable barriers). Besides Anahata regulates and maintains biologic rhythms of prana circulation. Each of its petals is connected with one of twelve acupuncture channels, whose day and night rhythm is regulated by this chakra (see picture 44).

The primary element of the fourth chakra is air, its planet is Venus and its mantra is Yam. It has twelve petals with bijas: ka, kha, ga, gha, n, cha, chha, ja, jha, na, ta, tha (lingual). Anahata corresponds with heart plexus. Its gland is thymus. It has the strictest connection with heart, Pericardium and lungs. Its sense organ is skin and active organs are sexual organs. Anahata's malfunctioning may lead to heart and blood vessels diseases, arthritis, high blood pressure and lungs diseases. Properly functioning heart chakra gives such features as love, compassion, friendliness, responsibility. When it lacks balance a person becomes insensitive, emotionally closed, passive, stuck in sadness and spleen. The mandala of the fourth chakra is presented on the picture 42. Picture 44 shows chakra's connections with acupuncture channels, defining the law of their day and night rhythm (the day-night law). The simplest concentration form of Anahata is a golden yellow spot. Antelope is an animal image of the fourth chakra. Its god is Isha and goddess is Kakini.

Isha is one of the six Shivas connected with the higher yoga power. When he manifests during the Anahata meditation he dissolves all fears rooted in the lack of spirituality. Concentration on Isha helps to get skilled in the highest stages of Pranayama, among others levitation in subtle body. Kakini, Anahata's portress, presents a strength form of Isha. Meditation on her prepares a pupil and develops his strength of concentration on Isha, elaborates the feeling of piece and unattachment to material level. 5. Vishuddha The Vishuddha chakra is situated in the sphere of throat, its padma is between the sixth and the seventh neck discs. This chakra is connected with the ability to penetrate past and future. In ancient Japan it was believed that it rules dreaming. According to Laya-yoga, the awakening of this chakra gives control over the mind and body, allows to develop unbelievable physical strength. The fifth chakra corresponds with the element of ether and planet Mercury, its mantra is HAM. It has sixteen petals with bijas: a, aa, i, ii, u, uu, ri, rii, lri, lrii, e, ai, o, au, am, h. Vishuddha is connected with the throat plexus, thyroid and para-thyroid glands. It is strictly interrelated with the blue line point inside the central channel of the spinal cord. Malfunctioning of this chakra can lead to throat inflammation, diseases of thyroid gland, flues and colds. The proper functioning of the fifth chakra manifests in such features of psyche as communicativeness, expression high creative potential, inspiration. If it lacks balance a tendency to obsessive ideas occurs, expression is missing, and behavior becomes stereotypic. One can meditate on Vishuddha, using its mandala, presented on pictures 41 and 42 or concentrate on it as on a sky-blue spot. Its animal is white elephant, gods are Sadashiva and Sakini. God Sadashiva is present in Vishuddha as an aspect of higher strength at whose level the male and female elements cannot be separated that is why his body is shown as half male and half female. The meditation on Sadashiva helps to develop super-abilities of concentration and control of mind and unbelievable physical strength. Goddess Shakini is a separate manifestation of Sadashiva's power. The concentration on her is a necessary preliminary stage for Vishuddha opening. 6. Adjna The sixth chakra, Adjna, is also known as the third eye and is placed on the forehead between the brows. Its padma is between the second and the third neck discs. It is believed

to be the center of wisdom and is treated as the most important meditative chakra of the human body. Adjna is also connected with will and para-psychological abilities. In ancient times 'the third eye' was supposed to be particularly well developed in the case of strong magicians and cams and defined their ability of clairvoyant, psycokinesis, opportunity to influence others at a distance. The sixth chakra corresponds with the main Tantra mantra OM. Adjna has two petals with bijas ha and ksha. Nadis Ida and Pingala are believed to confluence with Sushumna at the level of this chakra, while Ida goes through the left petal Pingala goes through the right one. Adjna is strictly connected with hypophysis, the neck nerve plexus and brain. The normal functioning of this chakra activates intellect and psychic abilities, imagination, possibility of bright visualization. Disbalance of the sixth chakra makes concentration more difficult, mind stiff, communicativeness bad, can provoke schizophrenia. Its malfunctioning may be the reason of head aches. Besides the mandala shown on the pictures 41 and 42 during the meditation Adjna can be visualized as indigo spot. This chakra corresponds with the power of Hakini who plays a significant role in the process of development of the higher meditative abilities. Shiva appears here not as one of manifestations of the higher god but as Itara linga the phallus image symbolizing the greatest creative power of the universe. Indian Tantra claims that the highest power of Kundalini is placed here too. 7. Sahasrara Sahasrara is the top chakra. According to esoteric sources, it is situated beyond the body over the top of the head. It more or less corresponds with the point bay-huey. The seventh chakra is believed to be the center connected with higher spiritual level. The opening of this chakra removes all limits of space and time, allows achieving samadha the greatest stage of enlightenment. Many ancient peoples believed that the sphere of Sahasrara contains the place where the soul leaves the body. In Tibet, in order to make this exit after death easier, the hair of a person who has just died is removed from this place. According to the Tantra tradition, Sahasrara has thousand petals, placed in twenty layers fifty in each. The same number, fifty, is a sum of the petals of the six lower chakras. This is not occasional: all petal bijas together give fifty letters of Sanskrit alphabet (24, 50). They are also written in every of the twenty layers of Sahasrara (twenty is the number of subtle and material layers (worlds) in our universe). These fifty vibrations (letters) are believed to be wave 'atoms' of which our universe is built. Correspondingly, according to the principle of similarity, the whole universe is reflected in our body. The control over subtle levels of those vibrations and their energies in chakras leads to spiritual enlightenment and opens magic super-abilities sidhi.

As the highest chakra Sahasrara does not have the sound mantra, yet it is connected with the subtle vibration of mantra OM that cannot be heard. Sahasrara is connected with conarium, places in the brain. The malfunctioning of this chakra may lead to brain-growth, the growth of the inner scull pressure. In India the properly functioning seventh chakra is associated with ability for enlightenment, universal love, contact with universal mind, having universal energy. If it lacks balance depression, isolation, worry, psychosis and more serious psychic diseases can occur. The Sahasrara mandala is presented at the pictures 41 and 42, other than the rest of mandalas it is visibly asymmetric. This stresses the simultaneous earthy and cosmic nature of this chakra, its liaison function between earthy and spiritual levels of reality. During the concentration on the seventh chakra it can be visualized as the amaranth or purple spot. It corresponds with the highest unincarnated in form being Paramashiva. As the higher being Paramashiva contains non-differetiated male and female elements. That is why images of male and female gods are missing in the meditation on Sahasrara.

1.3. General information on the system of thirteen chakras The conception of seven chakras is greatly simplified and is used only at the primary stages of psycho-energetic work. Yoga, Indian and Tibetan Tantra normally use the system of thirteen chakras. Besides the system of Adjna chakra and the system of Sahasrara chakra are mentioned. (64). These additional chakras play particularly important role in spiritual transformation, learning the techniques of work in altered states of consciousness and awakening of the higher magic abilities. The work with those chakras is conducted only in the case of the constant contact with the Teacher that is why we will give only the most general information concerning them. The position of the six additional chakras is given on the picture 43 but their numbers are given in brackets. The main seven chakras have two numbers: one is for the system of seven and another in brackets is for the system of thirteen chakras. (4) Hrit The chakra is placed in the heart sphere under Anahata. It has eight petals and is often treated as the inner aspect of Anahata. The blocked Hrit chakra leads to the development of the self, selfishness, opposition of the bestial and spiritual elements and conflict between them. That is why variable mystic traditions pay great attention to elaboration of this chakra. It is responsible for integration and harmonization of upper and lower chakras.

The majority of people have this chakra blocked today, at the somatic level this leads to different heart and vessel diseases. (7) Talu (Lalana) The chakra is placed in the upper palate where it meets the small tongue. Kundalini goes up to Adjna from Vishuddha through this center. For that reason Kundalini-yoga pays great attention to the concentration on Talu. The special secret Hamsa mantra is used to activate Kundalini. However, the process of work with the Talu chakra is available only for advanced pupils and is transmitted only directly by the Teacher. As the secret chakra Talu has variable descriptions in different texts. So according to Saubhagya-lakshmi-upanishad, it has a dozen of bright-red petals. Nevertheless, other texts prove that it has sixty-four silvery-white petals and bright-red center which contain the sphere of lunar energy (chandra-kala) the source of the energy of bliss (24). When the pupil achieves this sphere the nectar starts to dorp on his tongue. Talu chakra is very important, for it lays at the edge of enlightenment and gives to a wanderer the experience of the great emptiness (Maha-Shunya). Its sixty-four petals are dwellings of sixty-four yoginis, practicing with them one can achieve eight super-abilities (sidhi). Yet, many great magicians, who had wonderful magic skills, stopped here and did not go higher than Lalana. (9) Manas Manas chakra belongs to Adjna system and is situated right over it. It has six petals and is believed to be the center of the sense awareness. Five petals are connected with five primary elements and senses (smell is for earth, taste is for water, sight is for fire, touch is for air, hearing is for akasha). Their colors are correspondingly: yellow, white, red, smokygray and white, they are active in awakening state. According to Indian imaginations, the interaction of mind and environment goes through them. The sixth petal is black it is active in dreams and altered states of consciousness; the interaction with subtle levels of reality takes place through it. That is why this chakra is very important for the control over dreams and learning techniques of work in the altered states of consciousness. (10) Indu This chakra belongs to the Adjna system and is placed directly over the Manas chakra. It has sixteen petals and is treated as the center of the higher intellect (buddhi). At its level the power of Shakti Shiva manifests. It is connected with the higher forms of knowledge, giving the holistic perception of the world without our usual dividing in separate elements and connections between them. Such perception is typical for higher levels of human creative activity.

(11) Nirvana (Kalachakra) This is the highest chakra among those ones placed in the human body. It also belongs to Sdjna system. The central nadi Sushumna ends at the level of Nirvana chakra, then the energy flows beyond the human physical body and connection with the next beyond-scull chakra Guru is conducted with the help of special power Wisarga. Nirvana chakra is associated with higher forms of concentration, leading to dissolution of personal self and transformation of mind into super-mind. (12) Guru Guru chakra is situated over the scull and belongs to Sahasrara system, being its lower part. It has twelve petals. The concentration on Guru chakra opens the way to Samadhi the highest form of integration with divine levels of reality.

1.4. The system of chakras in Tibetan Tantra The subtle body and all its structures present an extremely complicated object. Naturally each tradition describes it from different point of view the complete description does not seem to exist and it is hardly possible at all. Hence, different systems of imaginations of chakras and subtle channels complete each other and allow going deeper into essential matters. In this respect Tibetan tradition is especially interesting. Tibet has been practically isolated from the surrounding world for many centuries because of its geographical position and some other factors. That is why the most ancient knowledge, which came there from India in the first millenium, has survived in Tibet while in India itself some part of it was lost. The most ancient esoteric imaginations of Tibetans themselves was added to this knowledge and this way the basis of one of the deepest religious and magic traditions of our planet was established. That is a famous Tibetan medicine, variable miracles, demonstrated by Tibetan monks and the highest religious practice. One of the foundation stones of this is Tibetan conception of vital energy and structures of the subtle body. The famous practice of the awakening of inner fire (Too-mo), creating preliminary conditions for enlightenment and developing such super-abilities as insensitivity to heat and cold, levitation etc. (49, 65), is also based on it. The basis of Tibetan psycho-energetics is the concept of winds and red and white drops. Winds are power fields, energies awakening movement, resisting chaos. They can be treated as analogy of prana or nega-entropy. The movement of winds in the structures of subtle body (channels and chakras) is a condition of any change and development. White and red drops are thick and subtle substances, germs of any structure, also material one.

Red drops are strictly connected with blood, energy of fire; they are in the navel center (Manipura chakra). White drops are connected with inherited substance, sperm and at the same time with higher subtle energies. They are in the top head center (more or less corresponds with Shasrara). Wheels or doors are Tibetan analogy of Indian chakras (in Sanskrit 'chakra' means 'wheel'). The term 'door' is used as a metaphor, according to which the wind (vital energy) can penetrate the central channel through one of those centers as a person enters the house through the door. The aim of the majority of Tibetan esoteric practices is the opening of one of these doors and enabling the entrance of the wind to the central channel. The winds of a usual person wander in the system of subtle channels of the body, activating organs connected with them and corresponding low desires and fears (greed, eros, hunger, selfishness etc.). Only the movement of the winds to the central channel liberates the person from passions and discovers his or her super-abilities. Tibetan tradition distinguishes ten doors all together. Their location and approximate correspondence with Indian chakras are shown on the picture 45. The special feature is their presentation in the horizontal dimension. In this sense chakras and wheels (doors) are different sections, projections (vertical and horizontal) of the same psycho-energetic system and are complementary to each other. This once again proves the multi-dimensional nature of psycho-energetic centers.

According to Tibetans, the central cannel goes in the middle of the body but a bit closer to the spin, penetrating the centers of all wheels. It starts in the sphere of 'the third eye', goes up to the top of the head and then goes down, ending in the perineum sphere. It is blue and in the center becomes scarlet as arterial blood. The central channel is also called 'the channel of life' and 'the channel of consciousnesses', Rahu. It could be easily noticed that it more or less corresponds with Sushumna. To channels corresponding with Indian Ida and Pingala run on the left and right sides of the central channel. The right channel is red and the left one is white. They begin in the corresponding nostrils and end up in the perineum, they go along the body, being parallel to the central channel and making knots around it in four points. More or less at the level of the navel the left channel slightly goes away from the central one and comes back below, ending up in sexual organs. The right channel goes the same way ending up in rectum. The scheme on the picture 45 shows that knots are formed in four wheels: the navel center Manipura, the heart center Anahata, the throat center Vishuddha and the top of the head center. In three centers they form a single knot and only in the heart center make a

triple one that is why the heart center is paid special attention. The left and right channels, when they make knots, bend around the central channel from the front first. 'Untying knots' is a very important Tibetan esoteric practice. Only this enables awakening of the germs of white and red drops and gives the wind a chance to move in the central channel freely (this process reminds of the awakening of Kundalini in Indian yoga). The main wheels are those with knots. As it has already been mentioned, they all are presented in the horizontal dimension with their petals or needles turned up or down. Petals are red or white. Their position is shown at the picture 45. Two wheels the top of the head and the navel ones have triangles in their centers, the rest have circles. The number of petals doubles if to count from the heart chakra up. So the heart wheel has eight petals, the throat one sixteen, the top of the head one thirty-two and going down to the navel center we get sixty-four. It can be easily seen that the numbers vary from the Indian tradition. Only the throat chakra has the same number of petals in both cases. Yet, there is no any contradiction here. The thing is that these two traditions describe the same system of chakras but from different points of view. In Indian Tantra we look at chakras from the front body surface (we see their section by the vertical dimension). In Tibetan tradition we look at chakras from above and see their horizontal section. If we remember that chakra is a multi-dimensional object everything goes right. Let us imagine that we look at the pyramid with the square basis. We will get a square (four 'petals') from above in the horizontal section and if we cut the pyramid vertically, from the side we will get a triangle (three 'petals'). There is an indestructible drop, the reservoir of the indestructible wind or soul in the center of the heart wheel. This wind 'blows' from life to life, carrying the human soul after the death to the next birth. It is the most important part of us that does not disappear after death. It is interesting to notice that nearly all traditions of our planet place the human soul in the area of the heart center. Hence, the triple, the most complicated knot is situated in this center not occasionally. Each of the eight petals or needles of the heart wheel is associated with one of the geographic directions and the primary element (see picture 46). Three channels go from each petal. The first one is blue and is connected with consciousness it mainly contains winds. The second one is the channel of speech it is red and contains red drops. The third channel is the channel of body it is white and contains white drops. All of them end up in twenty-four points of body, forming the body mandala. Each of these twenty-four body areas corresponds with twenty-four holly places of our planet accessible only for initiated ones. Each of the twenty-four channels parts in three which all together gives seventy-two.

Each of those seventy-two, in its turn, parts in a thousand channels. This way seventy-two thousand channels are formed. The control over all these channels, winds, drops, flowing through them, is one of the most significant conditions of higher esoteric Tibetan practices.

Appendix II THE ROLE OF THE ANCIENT PLACES OF POWER AND MEGALITHIC CONSTRUCTIONS IN GLOBAL EVOLUTION OF HUMAN KIND

The images of our planet as alive spiritual being have been known since the very ancient times. Naturally in the epoch of the vulgar materialism all this was claimed silly prejudices and fairy-tales. The present ecological and spiritual crisis is up to the great extant a result of treating Earth as a huge storing place, a source of raw materials. Now we start to understand the limited and narrow character of this attitude, which was proved by the last discoveries of physics and psychology that have changed our imagination of reality, making it closer to the ancient mysticism. Modern scientific research, devoted to the studies on the process of self-regulation in complicated nonlinear systems, has shown that development and normal functioning of a single living organism and the whole biosphere is generally defined by weak informational connections and interactions. It is they and not movement of huge energies and masses that after all define adaptive abilities of the planet's biosphere. Furthermore the existence of those informational connections justifies the use of computer analogies in description of the processes of self-organization in biosphere. In other words, one can speak of the existence of the hierarchically organized system of regulative mechanisms at the level of separate eco-systems and at the level of the whole planet (66). Naturally such regulative mechanisms are not located in some points of the planet, as computers we are used to, but present a distributed system that cannot be parted from the biosphere as such. Variable myths about spirits of nature, subtle shamanic worlds seem to be an echo of such imaginations. This way from the point of view of the modern science the maintaining and proper functioning of our planet is first of all defined by the hierarchy of the most complicated informational connections. In this respect the biosphere of Earth is a kind of the gigantic super-computer, thus balance and self-recovering of ecological systems in different corners of our planet depend on its successful functioning. As the opposite it's malfunctioning and growing chaos lead to destructive processes in biosphere, suddenly increasing entropy (67, 68). All this makes the wider look at our biosphere as at the living organism with complicated informational mechanisms of self-regulation, strictly interacting with human mind and human biologic energies, absolutely necessary. From this point of view the state of our civilization, our health is defined not only by the purity of the environment but also by the reaction of noosphere of Earth on our actions and ideas. Hence, one of the main tasks is maintaining of the normal functioning of the mechanisms of self-regulation of the planet's biosphere-noosphere. That demands understanding the principles and laws of their work, finding channels of informational interaction with the

regulative mechanisms of biosphere, ways of their correction. Here the significant role can be played by the studying of the experience of ancient civilizations and searching its sense in the present time. Our attitude is based on the imagination of biosphere as the whole organism with independent behavior, ability of self-regulation and self-organization, resistance towards strange influences and maintaining useful and good influences, processes and communities connected with them. In this case the comparison of Earth to the human organism, which has been known since the ancient times, is seen not only as a poetic metaphor but as a reflection of real planetary processes. This point of view is supported by philosophicalreligious conceptions of the majority of ancient civilizations of our planet and by the latest discoveries of the modern physics, cybernetics and psychology. One of the deepest reasons of the modern ecological crisis seems to be connected with too fast development of the human civilization and its techno-sphere. Any natural system, including biosphere, develops much slower and is not able to catch up with our civilization. That leads to the growing split, disbalance between biosphere and techno-sphere of the planet and the higher probability of switching on the 'alarm' mechanisms of self-regulation of the biosphere of Earth. These mechanisms use harsh, destructive influence (catastrophe scenarios) which took place in the history of our planet more than once. From this point of view several primary tasks can be distinguished: 1. To understand how to activate and maintain the normal functioning of the selfregulation mechanisms of the planet's biosphere. 2. To find parameters of homeostasis, detected by those mechanisms, to define corrective influences which are used, how the situation may develop in the case of this or another breaking of the ecological balance and planetary homeostasis as a whole. 3. To learn the 'soft' correction of self-regulation mechanisms of the earthy biosphere (the softening of the inadequate 'allergic' reactions), creation of new scenarios of self-regulation, taking into account human civilization and its techno-sphere and, possibly, helping to solve the problems of humanity). The solution of the enumerated above tasks supposes conducting of the fundamental research in the following directions: 1. Studying of interconnections between the state of the planet's biosphere (the level of its general chaos, lack of balance in separate eco-systems) and psycho-emotional state of individuals and social groups, human communities. The analysis of eventual synergy or resistance of self-regulation mechanisms of biosphere towards individuals or groups whose activity has a destructive character. The study on variable kinds of reactions of biosphere, neutralizing or removing the source of chaos:

influence on human psychics and human populations (lack of strength, weakened immune system, depression, suicide, unmotivated aggression etc.; as a result wars, local conflicts, decreasing of births, moral and intellectual degradation);

influence on techno-sphere (failures and lower stability of directing systems and mechanisms, resulting in serious catastrophes and accidents up to Chernobyl); growing bad influence of the natural environment (weather conditions, natural cataclysms, earthquakes, greater volcanic activity, floods etc.); synchronism, negative influence on possible ways of development of situation, coincidences (constant misfortune, situations developing according to the worst scenarios); changes in distribution of nega-entropy streams on the earthy surface: disappearance of biogenic zones and instead appearance of ones with negative energy.

2. Studying possible informational channels, enabling influence on the biosphere's selfregulative mechanisms in order to decrease the chaos. In this respect certain geographic zones of Earth, known since the ancient times as places of power or holly places, are particularly interesting. These are places where ancient civilizations and religions, mystic cultures and traditions were established. Modern research proves that as a rule they are situated in special zones characterized by geologic anomalies, unusual geophysical fields. The majority of human cultures, to start with cam traditions up to great ancient civilizations, associated such places with an opportunity to contact higher levels of our universe and obtaining with their help harmony between human and nature. According to those imaginations, variable cult constructions built in these places played a huge role in well-being of a given society, harmonizing relations between its members and natural environment. They are stone circles, stupas, pagodas, mantra wheels, chapels etc. Such places of power in the ancient times were treated as a kind of Earth's acupuncture points, regulating the processes of the planetary homeostasis. From the modern point of view this does not lack sense. Research on nonequlibrium open systems, to which Earth's biosphere also belongs, has proved the existence of certain zones extremely sensitive to external influences and able, in their turn, strongly influence the work of the whole system. Perhaps, such points were discovered in ancient times as places of power. There is no need to speak of the great importance of the conscious use of such informational channels for recovering of the normal functioning of the planet's biosphere and resisting rapidly growing chaos. Ancient civilizations paid great attention to the places of power. Furthermore there were special mechanisms, strengthening their good influence on humans and environment. These are megalithic constructions: menhirs, dolmens, stone circles which existed even seven thousand years ago; later constructions, particularly widely used in Asian region, are stupas, pagodas etc.; there are also psycho-energetic mechanisms; Tibetan mantra wheel is, probably, the best known among them. Unfortunately, the knowledge of the aims and methods of work with such constructions is lost in our days, especially in European countries. That is why we have used the comparative analysis of variable ancient traditions together with modern scientific concepts in order to restore the principles of work with those ancient constructions.

Let us now concentrate on our research on megalithic constructions of Western Europe which was conducted with our colleagues from Scotland, England and France. We were studying megalithic complexes of Corsica, France (Albi, Brittany) and Scotland (Aberdeen, Edinburgh, Findhorn, Samye-Ling). The main part of the research and experiments was conducted in Scotland. According to our imaginations, stone circles had the following basic functions:

for the first they were a kind of liaison stations for the contact with cosmic teachers of humanity, in the terms of the modern language, with informational levels of biosphere (68); for the second, they worked as powerful nega-entropy generators ('pumps' pumping the chaos out of the environment), this way they maintained harmony and order in surrounding biocenosis; for the third, they were connected with acupuncture points of our planet (places of power) and, hence, played a significant role in harmonizing all Earth's noosphere and maintained constant contact between it and humanity.

From this point of view stone circles present the oldest ecological constructions of our planet. Let us examine this in a more detailed way. Many ancient communities knew special mechanisms which according to them purified and harmonized informational environment of our planet. Mantra wheels common in Tibet are one of them (picture 47). It is an empty cylinder, spinning around the axis. Its size may vary from several centimeters to several meters. Smaller wheels are held in the hand and are spun by its slight movement. Bigger wheels can be found in great numbers near the temples and other holly constructions. Besides they can be situated in variable parts of landscape sometimes very distant from human homes and be spun by the energy of wind or water in the mountain spring. Such wheels are connected by a small turbine and are spun day and night. It should be mentioned that all mantra wheels move in the direction of clock's hands if we look at them from above.

Tibetans believe that spinning mantra wheels generate energy, harmonizing and purifying the surrounding space. For that reason they can be seen practically anywhere. Certainly, materialistic science treated the good influence of mantra wheels as a silly prejudice. Yet, the discoveries of the modern science allow looking at them from the totally different point of view. The research on so called torsion fields, appearing in the process of spinning of massive cylinders, cones and other objects, proved their visible biologic, physical and chemical influence (62). Furthermore, now it is clear that we deal with absolutely new type of physical fields, connected with spin polarization of the physical vacuum (69). This explains that the plenty of mantra wheels, spinning in Tibet, Nepal, Sikkim and other countries makes hidden but very important work, harmonizing and purifying the invisible field environment the most meaningful part of the planet's biosphere. In other words, a mantra wheel is a kind of ecological gadget, a kind of 'entropy pomp', decreasing chaos and disorganization of the environment. Nevertheless, these mechanisms, discovered in the ancient times, have some know-how, missing in modern spin-torsion generators. First of all, these are mantras, working as modulators of spin-torsion fields. In fact the kind of the mantra defines the nature of the

influence of the generator. In other words, the main effect is connected not with the energy of radiation but with its informational ingredient, modulated by the semantic structure of the mantra. In this respect studies on ancient archetypal signs and mantrik formulas deserves the greatest attention of the modern science. Megalithic constructions, stone circles among others, can be another example of ancient constructions that seemed to have some ecological functions. Usually a megalithic complex includes a rather complicated system of stones dug in vertically and placed in one or several circles, put in raws or forming different mazes (70). The location of stones is as a rule related to the orientation points in the sky (Polar star, Zodiac constellations etc.). For that reason megaliths were often treated as a kind of ancient observatories. As a rule any megalithic complex has a kind of the focusing point, a ritual spot. This can be a stone altar, a temple or simply a flat stone. That provokes the comparison between 'standing stones' of the megalithic construction and well known in physics gitter, fazed antenna a gadget able to concentrate and focus electro-magnetic energy in a certain direction. Even more interesting hypothesizes about mechanisms of action of stone circles appear during the use of modern models of physical vacuum and conception of torsion fields. If we suggest that megalithic complex serves focusing energies coming from the space this will explain the precision of the correlation between the location of stones and star sky. And, certainly, the complex should be connected with the energies of Earth; hence, the position of megaliths and their attachment to landscape are not occasional. According to our Scottish and Irish colleagues, stone circles are usually situated over the place of the cardinal change of water stream's direction (siphon). The studies on geometric form of the circles, their position in the landscape allowed making hypothesis, concerning the mechanism of their possible anti-chaotic, biogenic influence on the environment. Modern spin-torsion generators do not use spinning metal cylinders or cones any longer. A whirl electro-magnetic field appeared to be enough (actually a whirl can have any physical nature: hydrodynamic, acoustic etc.) (62). If we look at the Celtic stone circles from this point of view we will see that they seem to be the same torsion generators in which invisible field whirls spin. As it has already been mentioned, the research, conducted by Scottish scientists has proved that stone circles are as a rule situated on energy leys and the stream of underground waters goes under them, besides it often makes a siphon. The shape of the stone circle itself is organized so that the stream, going through it, will whirl more or less as whirls appear around stones in the river. Obviously, the size of such invisible whirls would be much bigger than usual mantra wheels which results in significant radius of action. Our research has also proved the existence of unusual field effects near the megaliths. Specially made electronic sensors, fixing changes of entropy values of physical fields, were used during the experiment. The lower level of entropy parameter, speaking of high biogenic abilities of the place was registered in stone circles, especially in focusing zones. May be this explains surprising durability of the stone circles in Scotland. They are

from three to seven thousand years old and are often placed on farmers' fields but managed to remain unharmed up to our days. Farmers seem to intuitively feel good influence of the torsion radiation of the stone circles, concerning also agricultural plants and animals and for that reason they try not to destroy them. Stone circles with relatively simple geometric structure are one of the most convenient objects of research. They usually consist of vertical stones put in circle. The number of stones varies from four to twenty. They are two or more meters high. One of the stones is usually flat and is put vertically between two standing stones. As a rule the energy focusing spot or a kind of altar are situated next to it. Picture 48 presents the scheme of one of the stone circles, 'Eastern circuses', placed not far from Aberdeen in Scotland we worked with it in the spring of 1997. The particular feature of this circle is edges, lifted over the ground, which gave it the name of circus. It was built about three thousand year before our era. The study on this and other circles has proved that minimal entropy value (energy focus) is observed right next to the flat stone, i.e. it works as a kind of reflector, focusing negaentropy (anti-chaotic) radiance, collected by the 'standing stones'. The studies on anti-chaotic influence of the stone circles, connections with biogenic influence on the environment explain mechanisms of their influence on human psychics. Still, the fact of such influence itself is the most interesting thing. The main aim of our experiments was examination of special features of altered state travels in the sphere of influence of the stone circles. Traveling was done by people with significant experience of work in ASC. The attention was paid to the easiness of obtaining the ASC, subjective evaluation of the depth of such travel, the 'remoteness' of the contacted world according to the scale of subtle worlds and, certainly, the nature of images, visions, unusual and unexpected character of the obtained information. We have used psycho-techniques from variable ancient tradition during our work with circles. So the choice of the place for every participant was made correspondingly to the principles of Tibetan and Chinese geomancy (Feng Shui). On the basis of the birth date the personal trigram was calculated it defined person's position in the circle. Attachment of eight trigrams to the circle conducted with the help of Feng Shui compass is presented on the picture 48. This way the best conditions for interaction of psychic energy of a given person with the energy of the stone circle was ensured from the very beginning.

Mudra keys and mantras of the five primary elements form the Japanese Tantra tradition were used to activate the energy of the circle before the work was started. Then participants simultaneously visualized spinning fractal Tibetan mantra wheel in the center of the circle and worked with mantra OM MANI PADME HUM in order to strengthen harmonizing influence of the circle on the environment. During the travel the elements of psycho-techniques of meditation on mandalas from Indian Tantra tradition were used. The stone circle itself was visualized as the mandala (yantra) and its layers, starting from the center, were connected with the corresponding chakras of participants' bodies. When the work with the circle was over the exercises from Tyan-Chzhun chi-kung (China), oriented on balancing of participants energy and harmonization of the environment, were done. Although the elaboration of such synthetic psycho-technique was not an easy task, for the elements taken from different traditions were supposed to match each other, it has fully justified itself and appeared to be highly effective and safe for participants.

The results of experimental travels have proved that megalithic constructions form very unusual ASC. The majority of participants agreed that the stone circle 'throws' very far away, i.e. it seems to screen and neutralize the subtle informational background which normally disturbs the deep travel and blocks it. The coats of subtle world which are connected with the spirits of nature and demonic beings, rests of the dead people practically did not penetrate the circle. The depth and speed of the travel in ASC were also unusual. Experienced participants did not have to use any special psycho-techniques as breathing, work with chakras, mantras etc. After preliminary exercises, the slight relaxation was enough. The interesting thing is that the appearing images were often connected with space ships, higher civilizations, and other parts of our Universe which does not take place in ASC too often. Practically all participants had images of the whirl energy, spinning in the circle. One more indirect support of the activation of the circle's energies was cows that came to the circle from the fields in the end of our work. Usually they do not pay any attention to the visitors, for the circles are extremely popular tourist objects, and try to keep distance. The first computer scan of this circle, made two years later in the autumn of 1998, gave the image with mandala OM MANI PADME HUM in the back ground (see Appendix 4). This can be an indirect support of the fact that the stone circle has certain informational memory. This way it is necessarily to examine in details and scientifically base the main principles, defining the balanced relations between human (humanity) and biosphere-noosphere of our planet. We should pay attention not only to the well known traditional aspects of ecology but also to informational levels of the self-regulation of Earth's biosphere and psychologic motivations human behavioral mechanisms, psycho-energetic and psychotronic aspects strictly connected with them. From this point of view following problems can be distinguished: 1. The analysis of the problem of informational rubbish in Earth's biosphere, its chaotization, ways of resistance towards the growing chaos. 2. Studying of informational mechanisms of the self-recovering of planet's biospherenoosphere (self-organization) based on modern concepts of synergetic, theory of chaotic systems. Nonequlibrium thermodynamics and also examination and wide use of ancient traditions. The search of possible ways of activation of the selforganization mechanisms, their maintaining at the level of individuals and the whole humanity. 3. The research on protective mechanisms of the planet's biosphere (planetary immune system), the search of the ways of effective interaction with them.

Appendix III FENG SHUI OF THE PLACE OF THE ALTERED STATE TRAVEL (TRANSPERSONAL FENG SHUI)

Effectiveness and safety of the work in ASC up to the great extant depends on the right choice of the place of travel its preparation and design. These things define the character and direction of the streams of vital energy, interaction with subtle world. Those matters have been paid great attention since the ancient times. There were huge fields of knowledge devoted to psycho-energetics of the places of dwelling, work and spiritual practice of the human. These are variable geomantic traditions among which Tibetan and Chinese Feng Shui became especially popular during last years. This is an ancient geomanty, i.e. tradition, studying connections of vital energy, Chi, with landscape, house, its plan, location and inner design, in other words, with the environment of the human. Such traditions were present in many cultures but became particularly well developed in China, Japan and Tibet. In some sense Feng Shui reminds of acupuncture. The difference is that Feng Shui studies the circulation of vital energy outside the human body and acupuncture inside. Chinese and Tibetan Feng Shui tradition is more than seven years old. However, now, being enriched by discoveries of the modern science, it experiences its second birth all over the world. English royal family, Pope John Paul II, the largest concerns and banks in the world are service users of Feng Shui specialists. Yet, in spite of such great popularity not everybody have access to the really effective use of Feng Shui, for it demands high professionalism. This first of all includes individual choice of all elements of the design, having in mind particular person, his or her social and psychological problems and location of the house. In other words if everybody will be advised to hang the chimney over the door and put magic mirrors on the walls such 'Feng Shui' would be not much use. Naturally, Feng Shui embraces a wide range of matters, concerning the place where a person lives. Let us now concentrate on its aspects connected with altered states of consciousness and transpersonal psychology. They can be defined as transpersonal Feng Shui. This concept includes not only ancient tradition but also modern features of our homes as developed techno-sphere (variable gadgets and mechanisms of daily use and power and informational fields radiated by them) and modern psycho-energetic gadgets, developing ancient ideas and principles of Feng Shui on the modern technical basis.

The first matter of transpersonal Feng Shui is the right choice of the good place for the future travel. Here the methods of dowsing (L-rods or pendulum) can be used in order to avoid zones with negative energy. It is good to know the history of a given space and place where the house is built. Naturally, the places of bad crimes, mass murders or previous cemetery are not suitable for an integrative training or meditation. Any room keeps the information of previous events that have taken place in this space; especially with they were connected with great emotional tension. Such informational matrixes interact with people, being in the altered states of consciousness, and deform the process or can provoke strong negative effects. That is why the cleaning of the place of travel is very important. The cleaning should be especially accurate before the first travel in the place which has never been used for this. The complexity and durability of the cleaning depends on the history of the given space and place, the degree of its informational dirtiness. It is also good to clean from time to time later. At the present time the wide spectrum of ways of purification of the place from negative energies and informational matrixes is known. Some part of them has come from the ancient times; some were discovered during last years. In order to understand the general principle of the purification we should remember that psycho-energetic structures belong to dissipative systems, existing only in the streams of information and energy. As a rule such structures (psycho-energetic matrixes and beings) are organized as whirl fields (acoustic, electro-magnetic, hydraulic etc.). such structures can be destroyed by sudden outburst of energy that deforms them. Let us remember that tornados one of the kinds of energy were distracted by shooting in them from guns. This feature of psycho-energetic formations was well known in ancient China. Variable petards, shots, rackets, fireworks were used by Chinese to remove evil spirits, werewolves etc. That way remains pretty effective also in our days. This for example can be done with the starting gun. One should remember that the louder and harsher the sound is, the stronger the purifying influence is. The effect can be strengthened if the gun is loaded with powdered herbs. Wormwood, juniper, thyme give good results. Powerful electric high-tension charge (mini-thunder) also has a good purifying influence. In this case the acoustic wave is helped by ionizing influence and the powerful energetic outburst in electro-magnetic diapason. Up to the certain extant the effect of the high tension charge can be obtained due to the use of influence machine. Good additional purifying influence can be given by flesh-lamp used in photography. It allows influencing dissipative structure sensitive to optic part of electro-magnetic diapason. The next effective factor also known since the very ancient times is ionization. Naturally, nowadays there are much more technique means, acting in this way but the oldest among them fire has not lost its meaning. This can be a flame of a candle or lampade, aromatic sticks and wormwood cigars. It is better go around the room with this fire several times, paying special attention to corners. According to Indian and Tibetan tradition this should be

done in the direction of Sun movement (clock hands) and the number of times should be divisible by three (three, six, nine, twelve etc.). Modern available means with ionizing influence are ultraviolet lamp and high-tension ionizer. The purifying influence is based on the fact that in the ionized air the loss of energy in a dissipative system, formed by electro-magnetic fields, grows; its stability decreases which results in its destruction. The blade works in the similar way, for the tension of electrostatic field visibly grows there. That is why in ancient times people put swords next to them with their blades up or made the fence of sharp metal sticks in order to protect themselves from evil spirits. The mechanism of influence of variable aromatic substances also used in ancient times is more complicated. This influence is already informational it decreases chaos, has ordering effects and this way resists the invasion of negative beings. It works as mantra, ritual music and mandalas of which we will speak later. Accumulative substances (absorbents) and geometric structures that absorb and locate negative informational matrixes work in a different way. In shamanic tradition this task was fulfilled by tobacco leaves and European magic used garlic. They were put in the cleaned room for one or several days and then taken away and burnt. In practice the best effects are achieved by matching of destructive and absorbing methods. Certainly, it is very important to clean the room, remove dust and dirt which increase chaos, create informational channel for the invasion of negative forces. When the room is purified the appropriate environment for the travel should be created. For the first, this is protection. Magic tradition knows a great number of variable protective techniques. They are mantras, magic signs, special amulets etc. Besides the geometry of the room it can make it impenetrable for negative energies. For example one can build crystallic structure, using metal pipes, and place holonauts inside. The simplest version of such structure is Egyptian pyramid. One of the most complicated framework metal forms was elaborated by American healer Eva Vit and is used by her for the correction of patients' psycho-energetics in altered states of consciousness. It should be stressed that absolute sizes are not that meaningful in framework metal structures, the most important thing is to keep the proportions. The adequate choice of shape of such structure ensures not only protection but also forms the exit channel to the higher levels of reality. Our research on creation of such crystallic forms has proved the effectiveness of the use of conception of sinergetics and mathematical theory of fractal sets. Proper protection can be also achieved by relatively simpler means. We have elaborated psycho-energetic resonator where crystal-alike structure is formed by power lines of the magnetic field. It can create the protective screen with the radius up to seven meters. It protects from malicious influence of zones with negative energy and form the invasion of negative beings. It is made of a piece of amber with metal ball, hanged vertically up on the thin thread in the strong magnetic field (as a pendulum hanged up side down). The amber is in magnetic field and micro-vibrations lead to its constant oscillation. So the geometric

crystal-alike form shaped by the lines of magnetic field is slightly dissolved and this way obtains features of a dissipative structure. Previously elaborated in psychotronic generator amber carries the program, defining the protective qualities of the gadget (see picture 49).

We have also elaborated a mechanism, forming crystal-alike shape of reflected many times by mirrors rays of He-Ne-laser. Such form also has features of a dissipative structure that significantly increase the effect of its influence. The good protection and channel are given by the use of meditative diagrams, mandalas and yantras which were first known in India and then reached Tibet and China. Those mandalas on the walls of the room create optimal psycho-energetic environment, naturally this gives effects only in the case of regular meditation on them and reading of corresponding mantras especially before the travel. There are plenty of such meditative diagrams but three types of mandalas are especially effective for the forming of appropriate environment for the integration. They are demons entrapments, giving purifying effect, mandalas of furious gods, ensuring protection and mandalas, resonating with higher levels of reality, among which Sri yantra is one of the oldest and strongest. According to Indian Tantra, it is the imagination of the chakra of our universe and the image of eternal time. Its simpler version is monochromatic with brightred contours. The ritual conducted directly before the travel plays a very significant role for the forming of the appropriate psycho-energetic environment. Its aim is to purify psychics and energetics from negative factors that drive attention away, to form the channel to higher levels of reality and ensure protection. This task can be fulfilled by the wide range of traditional and modern means. One of the simplest ways of such preliminary meditations looks as follows.

At first the room is circled nine times with the aromatic stick or a candle in the direction of clock hands movement. Then holonauts and assistants take one of the meditative positions (vadjrasana, padmasana) and repeat IM mantra twelve times, visualizing the sign, corresponding with it. This mantra from Kunta-yoga gives protective, purifying and harmonizing energetics effect. Then each participant mentally sends the image of love for all living beings in four geographic directions: forward, to the left, to the right and backward). This meditation, named 'the Cross of Budha space' ensures protection from negative influences. Then the Tibetan mantra OM-BHUR-BHUVAH-SVAH is said. This mantra is called 'the Spell of the three worlds' it purifies the mind, removing thoughts, disturbing deep meditation and travel. Finally participants concentrate on the higher levels of reality with the help of one of the most ancient mantras, the central Buddhist mantra OM MANI PADME HUM. At the same time the ray of golden energy is visualized it goes to the heart chakra from which this energy is radiated as a green-blue cloud to all beings needing help (people, animals, plants etc.). As it has already been mentioned, the number of mantra repetitions should be divisible by three.

Appendix IV THE CONCEPT OF VIRTUAL TIME AND THE FRACTAL ORACLE

The vast majority of the modern mechanisms for studying and objectivization of biologic fields are based on the traditional technology of consequent elaboration of the signal. In this case at first special sensoric element (sensor) percepts the signal then it is analyzed, elaborated and defined. In other words, the atomic paradigm 'to part first and then put together anew' is used. Such attitude is not bad in usual techniques but rather cannot be applied in complicated nonequlibrium systems and alive beings. Imagine what you will get if you first cut a living creature in pieces and next try 'to put them together anew'. The special feature of all living beings and other nonequilibrium systems is their wholeness and absolute 'unseparateness'. Correspondingly the suggested methods of objectivization of informational fields are based on holistic principles and modern concepts of quantum mechanics and synergetics. In this case separate functional elements (sensors, analyzers etc) cannot be distinguished. They seem to be 'dissolved' in the whole system as such and are not located in any concrete place as it is impossible to point any concrete element of imagination in a hologram. Such 'holographic' or, being more precise, fractal principle of organization is typical for alive objects, complicated ecological and social systems. Only during the last years it started to penetrate modern technique, basing on qualitatively new scientific paradigm of quantum mechanics, synergetics, fractal sets theory. One of the examples of such attitude can be neurochips already widely used in modern technique and the new, rapidly developing field of quantum computers (71).

4.1. Concept of time In order to understand how to read the information from past and future we will first concentrate at the concept of time itself and the nature of cause-consequence connections. We will examine the model of time, unifying imaginations of modern physics and ancient concepts of Tantra philosophy. Modern orthodox science is attached to extremely primitive model of time. It places past, present and future at so called axis of time where the future is determined by the reasons from the past. The brightest version of this model is expressed philosophic determinism, comparing the universe to the huge clock organism and the past absolutely monosemantic defines the future. There is no need to mention that this concept of linear, strictly determined time lacks the freedom of will but it also does not have much in common with data of modern physics, first of all quantum mechanics and thermodynamics of nonequilibrium systems. Nevertheless, this particular imagination of present, past and

future is deeply rooted in the mind of an average person. That is a reason of great popularity of false astrology where the position of planets strictly determines human destiny and primitive interpretations of karma as irreversible destiny that cannot be escaped and is conditioned by previous acts. According to such concept, any fortune-telling is treated as irreversible and absolute doom. Still, if we turn to ancient esoteric traditions and fortune-telling systems developed in them we will se a totally different picture. One of the most perfect fortune-telling systems Chinese Book of Changes sees the future as a set of more or less probable tendencies where the realization of one of them is defined by the person's behavior. This way the fortunetelling process defines a kind of a 'corridor' inside of which you can choose the needed direction. In other words, reasons from the past only create certain inclinations and do not strictly determine the future. The concept of time is very deeply developed in Indian and Tibetan Tantra tradition. They treat the time as a stream, coming from the future and giving birth to the present in the process of interaction with the world of objects, the present constantly changes this world. European tradition believes that time moves from past to future which results in determinism of cause-consequence connections. From this point of view cause-consequence connections are rather an illusion, for any strict conditioning of future by past cannot be taken into account. Here one can only speak of the spectrum of virtual (possible) futures. This can be easily proved by a simple mental experiment. Imagine that your or your friends' destiny has changed in the future in the most variable ways. You have become rich or poor have done career or stuck at the old position, have emigrated or stayed where you had been. Any of so different turns of destiny can be simply explained by the reasons, lying in the past. That means that your past does not determine anything in the future in the best case it just changes probable tendencies. A modern person reminds of a driver who tries to drive a car with his back turned towards the road. The landscape running backwards is reasons, lying in the past. If it is a one way road without drastic turns this way of driving may work out. However, anything unexpected in front of you leads to the catastrophe. Tantra pays huge attention to special methods, enabling 'the turn in the direction of the movement'. They are even defined by a special term Paravritti turning around. A person skilled in them gets an opportunity to choose one of the time streams, flowing from future, and consciously form his or her destiny. Yet, such level can be achieved only after many years of esoteric practice. In this respect the use of fortune-telling systems is much easier. If we once again use the analogy of the driver you do not turn your face towards the direction of the movement but use a small mirror to look forward from time to time. Unfortunately, the volume of the chapter does not allow concentrating in the more detailed way on main ancient and modern concepts of time and its nature. That is why we will examine the hypothetical concept, elaborated by the author on the basis of generalization

and synthesis of modern physical models and esoteric teachings Tantra, Taoism and Book of Changes. Naturally, its complete version will not be presented here we will concentrate only on aspects directly connected with fortune-telling.

4.2. Virtual time The model is based on the imagination of virtual future that has already been discussed above. In other words any object or process of our world has many versions of future which can realize with variable degree of probability (see picture 50). Obviously, the further in future we see, the greater the spectrum of opportunities is. Although some kind of selffocusing is also possible then different variants of destiny join together again, often in the distant future. This possibility is reflected by variable ancient and modern stories of doom and fate. A good metaphor of such imagination is the movement up the river's delta, consisting of many meandering armlets and canals. Each of them reflects one of the versions of destiny. Its wideness is an analogy of the probability of choice of this version of the events development.

In the given model the stream of time (virtual future) goes from future to present and is opposite to the traditional arrow of time. The stream of virtual future is in its turn defined by interactions of all objects and levels of our universe with higher overmaterial forces (Divine Providence), fluctuations of space-time continuum (spontaneous element) and, perhaps, other factors. A small part of virtual future, complimentary to individual features of a given creature or object, forms its own virtual future. This way traditional causality occurs as one of factors, conditioning future. The freedom of will manifests as the possibility of choice (making the probability of realization higher) of one of the versions of virtual future. Tools of free will are ability to feel the parting points (moments when the with possibility of choice among several versions of future) of destiny versions and ability of will concentration, attracting the needed version of the destiny development. The latter manifests a very important feature of time continuum a possibility of resonance 'distant' interactions between future and present. This feature lays at the basis of majority of fortune-telling methods and magic correction of future. Among others, this feature manifests in the known since the very ancient times phenomena of synchronism (21). We will use the concepts of modern quantum mechanics, developed in works of M.Planck, A.Koestler, D.Bohm (21, 66) for better understanding of its nature. According to quantum-mechanic imaginations of physical reality, all objects of our world are treated as wave packets 'spread' in all four-dimensional space-time continuum. In other words, only a part of physical object is contained in what we call its boundaries, surface. Another, although much smaller part, given by 'tails' of wave functions of elementary corpuscles, atoms, molecules, forming the object, can be in any point of our physical space. The strict location of non-alive objects and living beings in the boundaries of their surface is an illusion of our perception. The interesting thing is that this picture of reality, discovered by our physics in the second half of the XX-th century, was known in Indian Tantra in very ancient times (38, 45, and 50). The most powerful mystic and magic practices as mantra-yoga, yantras and mandalas, psychotronic generators and resonators were based on it. Everything that was said above is absolutely true also for time dimension of the fourdimensional time-space which is very important for our research. Any physical object is only partly in the given moment of time, some its part is in the future and some is in the past. In other words, the object is described as a packet of wave functions also at the time axis. The direct consequence of this is the presence of 'tails' of wave functions of the objects from the distant future, or rather different virtual futures, in any point of the present. And certainly, the higher the tendency of realization of the given opportunity of the virtual future is, the better the manifestation of its wave function in the present is (see picture 51).

4.3. Synchronicity In this picture of reality physical objects and processes seemingly not interacting with each other and distant in time and space can be very strictly connected. Such connection has been known since the ancient times as the phenomena of synchronism. The majority of magic techniques of interaction with distant objects and work with future and past are based on it. Alchemy, where a chemical reaction appears to be strictly connected with processes of micro- and macro-cosm, can be one of examples. Certain transmutations (transformations) of chemical elements, on the one hand, reflected and, on the other, changed the processes at the level of biosphere and noosphere of the planet and human organism and psychics (26, 48). Such interactions were experimentally proved by modern research (72, 73). So R.Sheldrake brings in his book an example of synthesis of crystals of waterless ethylendiaminetatrat conducted at the several factories placed in different countries in the distant parts of our planet. When a new hydrate that spoiled the surface of the crystal appeared at one of the factories these phenomena immediately reached other factories. The so called effect of 'the hundredth monkey' has a similar character. If a certain critical amount of animals, for example monkeys, in a population will get skilled in something the skill instantly reaches all other populations that does not have physical contact with each other, for instance dwelling another island. This can be washing potatoes, opening milk bottles or anything else. In all such cases we deal with the interaction through four-dimensional wave functions of physical objects or with so called non-local interaction (61).

This way an oracle or fortune-telling process allows expressing such non-local interaction of wave functions from future with present. Let us now examine how this happens in a more detailed way.

4.4. Main elements of a mantic process We have already mentioned that personal virtual future is defined by interaction of the stream of virtual future, flowing to present and personal karmic features of the given person's destiny (see picture 52). That is why the first stage of any process of future-past defining or reading of distant non-local information is connected with making of a kind of alchemic 'alloy' of wave functions of the given person and 'tails' of wave functions, coming from variable versions of virtual past-future, other points of our space.

As a result we get the distribution of the destiny versions, personal virtual futures. The most important element of this process is the maximally deep concentration on the aspects of future we would like to know: personal life, career, tendencies of political processes etc.

This allows distinguishing among unimaginable plenty of versions of virtual future those which we are interested in and strenghten their manifestation in present, as if 'pull' the out of future. The next aspect of the fortune-telling process is connected with the use of special strengtheners, enabling the catch of very weak, sometimes rudimental expression of future in present. Variable psycho-energetic gadgets as magic mirrors, bio-resonators, magic rods and other belong here. This can also be a sensitive person after the special training (medium). Besides variable esoteric traditions widely use oracles subtle beings, spirits much more sensitive to the smallest manifestations of virtual future in present. Yet, such process of penetration of future is, perhaps, the most complicated and demands entering deep trance states, needs specially prepared medium through which the spirit is contacted (1, 65). The third essential element of the defining of the future is a special detector, a physical or chemical process able to catch and express the information of possible lines of virtual future. Usually such detector necessarily contains some occasional process. In terms of the modern physics it is a process with bifurcations jump-alike passages to one among several possible states (18). An important special features of such bifurcations is fading little physical energy necessary for the passage to one of such states. This defines the possibility to read information through rudimental energy delivered from the 'tails' of wave functions from virtual future. This can be tossing the coins or pulling occasional combination of sticks from the bunch (Chinese Book of Changes), the choice of cards, for example Tarot; another possibility is figures and symbols which appear when the melted wax gets cold, cracking of bones in the fire (ram's shoulder or tortoise shell). People have invented plenty of such things but nearly all of them use occasional processes with branching bifurcation. Concentration of a human It is important to stress that occasional process is given the sense of fortune-telling by the concentration on the question, a problem of a fortune-telling person. It tunes the process on the wave functions from virtual future. And certainly, the success of the fortune-telling is up to the great extant defined by the strengtheners. Hence, a person, a strengthener and a detector work as one system which is able to catch the information from the virtual future only as the unity. Interpretation of images That information as a rule comes as images, symbols whose correct decoding and interpretation in correspondence with concrete situation and destiny is a very difficult task, demanding really high professionalism. Perturbation of the space-time continuum

There is one more very important moment: the return influence of the fortune-telling process on the personal virtual future. This problem has also been known since the ancient times especially in advanced fortune-telling systems as I-Ching. For the first, the process of fortune-telling itself, being connected with tuning on streams from virtual future, is able to influence the probability of their realization. In this respect the strongest perturbation is done by the process, describing not the whole spectrum of virtual future possibilities but one or two of them. This way the realization of these particular possibilities may become more probable. Besides the knowledge of future versions it can correct the possible destiny. Both extremely negative and extremely positive versions of the events development can strongly attract the person's attention and strengthen concentration, often unconscious, on them. As a result the effect of resonance works and probability of the given destiny version significantly grows. That mechanism is particularly dangerous in the case of pessimistic forecasts when the negative version of the future expressed in fortune-telling provokes the strongest fear. This leads to constant subconscious concentration on it due to which it becomes a sad reality. An early death, fore-told to young Pushkin by a gypsy, can be an example of such fortunetelling. For that reason advanced fortune-telling systems make forecasts as a spectrum of opportunities and necessarily advise how to avoid worse versions of destiny development.

4.5. New technical systems Let us now examine new ways of forecasting the future, given by achievements of modern science and technique. As we remember one of the most meaningful conditions of the fortune-telling process is the presence of bifurcations, turning it into a sensitive detector of streams of virtual future. Discoveries of modern physics, especially synergetics and thermodynamics of nonequilibrium systems, found many physical and chemical processes able to function as such detectors. Processes with fractal structure deserve special attention. Let us examine them in a more detailed way.

4.6. Fractal sets One of the typical features of fractal sets is their extremely high sensitivity to minimal changes of primary conditions (74, 75). It especially strongly manifests in the sphere of boundary of decision stability (16, 17, 18, 75). This makes fractal sets very promising as sensitive detectors of the wave functions 'tails', coming from the future.

Besides fractal sets have a complicated and surprisingly harmonic and symmetric structure. The unlimited complexity of the smallest fractal element is unique when it increases new geometric forms not less complicated than the previous ones appear. This phenomenon allows searching the most variable forms and images inside the same mathematical object. As we know none of the traditional fortune-telling processes is so impressively different. The use of fractal opens previously in accessible opportunities of tuning on variable images of the virtual future. Fractal sets are also self-alike. In spite of amazing range of images hidden in one fractal they all have something common, an element, and a form archetype that repeats in each of them. In other words, all parts of a given fractal have common pre-tuning which improves the quality of resonance with informational streams from virtual future. All mentioned above things make a fractal a pretty promising candidate to become an oracle. Certainly, one can use physical or chemical processes, creating fractal sets but fractals generated by a computer are much more convenient. We will concentrate on them from now on. In our experiments we have used professional program packages, calculating fractal sets. They were mainly Fractint, Chaos and libraries of fractal sets on laser discs.

4.7. Scanning The procedure of fortune-telling was conducted as follows. Preliminary stages included: 1. Psycho-energetic purification and protection of the place and participants, including the computer. 2. Stating the problem or question that was supposed to be answered; the expected answer could not be 'yes' or 'no' but had to describe tendencies of the future development of the situation. 3. Concentration on the question here special psycho-energetic tools and soundvisual means were also used. Then the fractal set containing the answer was chosen with the use of several methods. In the case of the simplest one the choice was made on the basis of the catalogue of variable kinds of fractals of program package or the library of previously selected fractal sets on the laser disc. There were two main ways of choice:

occasionally pressed button moved the cursor through the catalogue elements, then in any moment of time it stopped and the choice was made. The operator who did the fortune-telling did not see the cursor's position, for the screen was covered. This kind of fortune-telling could be done by two people at once if the question concerned both of them. In this case one person moved the cursor and another

defined the moment of choice. If the catalogue had a hierarchic structure the procedure was repeated several times until the concrete fractal was defined; in the second case the choice was made according to warm effects, pulsation occurring in fingers, moved along the list of fractals or hierarchic catalogue.

When the fractal was chosen in one of the presented ways the stage of interpretation began. We used the methods of distinguishing and interpretation symbols known in traditional cultures of East and West, modern transpersonal psychology (27, 28, 48). Besides the deeper penetration of symbols was achieved due to subsequent enlargement of separate elements of the given fractal set, the use of different programs of dynamic transformation of the image's colors. The latter ways of work with symbols belong to advantages of fractal sets and are not available in traditional fortune-telling systems. We will bring several fractal sets, obtained in the process of fortune-telling, as examples. In the first case the question concerned the development of the commercial project of a Russian businessman with foreign partners. The obtained fractal set reminded of a spider web, a pattern of nets. The answer was interpreted as warning of lack of perspectives and potential danger of the deal. The businessman was careful and later the instability of his future partner was fully proved. The second example is connected with personal problems. The participant had rather complicated relations with his wife, provoked by her authoritarian character and early ageing. The question was: 'Can the psychological crisis be solved due to a younger partner?' The obtained fractal is presented on the picture 53a. The female sexual symbols (archetype of vagina) are obvious here, its inclination is undoubtedly bestial colors and symbols of inner organs, naked flesh. The archetypes of 'old' and 'young' vaginas can be seen along the central line. The 'young' vagina was chosen at the illustration it is put in the square and then several zooms were made they are presented on pictures 53b and 53c. The last one, 53c, was obtained after eight enlargements and shows the net.

The answer was interpreted as impossibility to solve personal problems by changing partners the net is a symbol of the dead end. Furthermore, the symbols of the primary fractal show that the essence of the problem is connected with the orientation towards bestial and material levels of reality. The solution might be in the change of value system. Picture 54 presents the answer on the question, concerning the choice of the way, forces which stand behind the thing that may become the most important in the life of the given person.

It is easy to see that the forms of the temple dome and rising up prevail among the fractal's symbols. The answer was interpreted as positive, supporting the connection of this thing with fair forces. Certainly, the process of interpretation is a complicated thing that demands the good knowledge of archetypal symbols. That is why we have elaborated the combined version of fortune-telling in which the choice defined one of the I-Ching hexagrams and the fractal corresponding with it. The fractal worked as important additional information, enabling deeper and wider interpretation of the hexagram. It should be stressed that hexagrams and fractals were not strictly connected in this case. The connection was established every time anew and was defined by the used algorithm with several levels of bifurcation in the points of branching.

4.8. Second version of the virtual scanner

The method and the corresponding computer program, enabling the achievement of more complicated dynamic, moving, animated images, are the further development of this attitude. The program was installed in the lap-top (Libretto 50CT) and allowed to scan forms of informational fields in different places of earthy surface as places of power, ancient cult constructions and also individual archetypal images connected with personal problems. The principles of work of this computer program are also based on the interaction of the four-dimensional wave functions with computer's processor. Here the role of sensoric element is played by the cascade of bifurcations generated by the program occasional passages where each branching point has a choice of several hundreds or even tens of thousands of possibilities. Detecting of informational fields takes place due to the deformation of the ideal curve of the redistribution of the occasional process. The research conducted by American scientists has proved that these need fading little energies (61). A very significant role in this process belongs to human psychics. The concentration on certain aspects of the environment, situation, and personal problem allows to distinguish among great many of wave functions 'tails' the ones meaningful for the scanned image. As it has already been mentioned before non-local interaction of human psychics, computer and wave functions of the surrounding objects takes place. The used version of the program built the scanned image of the placed in computer's memory elements of scenes and objects. The probe version of the program used background imagination, several three-dimensional geometric figures whose size, color and surface structure could change trajectories of their spinning and trajectories of movement along the screen, the law of change of the given trajectories in time. The choice of each of these elements was made of hundreds and thousands of possible variants. The result was the picture, consisting of the immobile background picture and threedimensional figures, moving along rather complicated, connected with each other trajectories, the figures also spun and changed colors. The probability of the accidental appearance of one of such imaginations was approximately one to several millions. Naturally, the presented below illustrations show only one of the time sections of the moving and constantly changing imaginations. Nevertheless, in spite of the movement each picture has a certain stable archetype, connected with the scanned object. In the described case the scanning mechanism was based on so called topologic resonance when the element with the closest to the origin lines and dynamic patterns was chosen in every bifurcation point. The deformation of the primary accidental distribution took the needed direction due the invasion the operator's wave functions and scanned informational fields in the computer's processor. In traditional methods of fortune-telling the image appears in more or less the same way it is seen in streaks of coffee essence, wax or egg spilt into warm water, ashes or inner organs of a sacrificed animal. The only difference is that ancient esoteric methods used physical or chemical processes as detectors, also non-local ones; here they were replaced by the informational process.

Still, the apply of the limited set of primary elements of which the imagination is built (thesaurus) might need the following elaboration of specialized thesauruses for different problematic fields. For example one set will be used for the scanning of informational fields of Earth, another for the work with personal problems, the third for the oracle regime: scanning of past and future, etc. The special magic accumulator (see Appendix 5) can be used when the computer works autonomously, i.e. without specially trained operator, or to improve the quality of tuning on the task of scanning. It can be put on the microprocessor or computer's corpus and should be programmed in the appropriate way. The preliminary research has proved that the attitude is promising. At the moment this direction is only being elaborated and up till now the computer has been mainly used without the alchemic accumulator.

4.9. Virtual psychoanalysis One more interesting sphere of the possible apply of this method and program is transformation of primary negative or crisis situation or problem through the work with archetypal symbols on the computer. Our method of the virtual psycho-analysis is the further development of C.Yung's ideas and his spiritual alchemy. In this case the primary archetypal picture, obtained during the scanning of personal problems starts to transform in the desirable direction in the process of work with a psycho-therapist. The discussion on primary images and their following transformation are based on alchemic symbols and enable better understanding of the problem's roots and ways of their solution. In this case computer scanning allows expressing deeply displaced, unrealized roots of the psychological problem and abilities of virtual space and symbols, the work with visual dynamic archetypal images allows transforming them. Here traditional scenarios of the alchemic transmutation achieve incomparable importance and obviousness. It is enough to say that I have several times observed the most powerful catharsis right after the appearance of the first scanned image during my work with the personal problems of my Scottish colleagues. In the second half of 1998 this method of computer scanning was tested in anomalous zones in Russia, Scotland and Nepal. The process of preliminary probation has proved high reliability of the scanned images that significantly exceeds the level of accidental coincidences. Certainly, these were only testing, evaluation research, for the serious probation demands a lot of time and material input. So for example, the first scanning of the stone circle in Scotland has shown the picture with OM MANI PADME HUM mandala (see picture 55) while we used this very mantra two years ago in order to activate the circle.

Another scanning was done in Nepal at the level of more or less three thousand meters in the area of Langtang mountain. Later we learnt that the place was connected with ancient Tibetan tradition Bon whose important image is nagy snake-alike gods. The archetype of snakes is clearly seen at the picture (see picture 56).

4.10. Conclusion This way the developed attitude towards the studying of the time nature allowed elaborating new methods of the scanning of informational fields with the help of fractal sets and programs with branching bifurcations. Obviously, the method itself needs further development. The programs, forming branching bifurcations, fractal sets for oracle answers and method of psycho-energetics preparation for the scanning process, concentration on it need improvement. The future use of systems with biologic return connection, enabling the deeper contact between the person and computer, establishment of specialized libraries of archetypal thesauruses looks very promising.

Appendix V PRACTICAL METHODS AND GADGETS FOR THE WORK IN ASC

5.1. Exercises and psycho-techniques (psycho-energetic techniques) The use of the rhythms of circulation of five primary elements in our breathing We have all noticed that the level of our vital activity can significantly vary in the same external circumstances. Sometimes we are lucky and sometimes we experience misfortune. One of the ancient Indian Tantrik texts Svara-udaya-shastra connects this with different fazes of circulation of vital energy in our breathing, their correlation with cosmic rhythms, for example the Moon faze and others (24). The simplest version takes into account only the change of dominance of the left (Moon, yin) and the right (Sun, yang) nostrils which takes place approximately every hour the dominating nostril is more open and the change of activity of five primary elements realized inside the hour cycle. The dominating element can be defined on the basis of the average length of the exhale. It can be fixed with the help of the sheet of thick paper with the thin layer of flour on it, bring it close to your nose, then exhale calmly and measure the trace. The length of the exhale is measured in individual width of the middle phalanx of the index finger. The value for each primary element is given in Table 8. Table 8. Characteristics of the rhythms of manifestation of energies of five primary elements in breathing according to Svarodaya Shastra. Element Period of activity, min. Earth Water Fire Air Akasha (ether) 4

20

16

12

Exhales length (measured 12 in fingers width) Day of the week

16

20

Wednesday, Monday Sunday

Tuesday, Thursday Saturday Friday

Visualization, feelings Shape Yellow White Red Green Multi-

(golden) square Taste Exhale direction Sweet Center Slow, slightly warm, with a deep sound

cross

triangle Hot, spicy Up

circle

colored dots Bitter In all directions Combines the features of the rest

Astringent Down

Sour To the side

Feelings

Very fast and noisy

Very hot

Hot or cold

The names of the primary elements are given according to Indian Tantra. Here air corresponds with Chinese wood and akasha (emptiness, space, ether) with air or metal of Chinese tradition. The dominating primary element can be also defined due to exhaling on the mirror surface and observing appearing forms or visualizing them in ASC (see Table 8). Other signs, given by Table 8, can be also used. However, the method of fixation the moment of the change of nostril's dominance and the following calculating of the periods of activity of each element is the simplest. The artificial change of nostril's dominance with the following calculation is a less natural way. Methods of changing of the dominating energetic channel: 1. Take a deep breath through the more opened nostril and exhale through the other one after ten or twelve times the dominance will change. 2. Lay on the side of the blocked nostril on the floor or other hard surface. The nostril will open in a few minutes. 3. Close the open nostril with a bit of cotton wool. Certainly, such violent change of the dominance is not desirable and is accepted only if the success of an important thing depends on it and you do not have time to wait for the appropriate energetic faze. Let us now examine the practical use of the rhythm of primary elements energy for the achievement of optimal results in altered state travels and daily life. Optimal fazes of primary elements energy for different kinds of activity. The left lunar channel

The first general rule of Svara-udaya-shastra is all good actions supposed to achieve durable and stable results should be done when the vital breathing flows through the left lunar channel. It is better to try to start all important things during the first thirty-six minutes of the stream of vital breathing when earth and water are active. Svara-udayashastra treats them as the most successful ones, while fire, air and akasha are believed to be destructive. All enumerated below actions give particularly good results if done on Wednesday, Thursday or Friday. So during the breath stream of earthy and watery elements in the left channel the following activity is desirable:

the beginning of work on creating mandalas, icons, clothes, jewelry; going on a long trip to South or West; visiting monasteries, exhibitions or state high officials; making ponds, dykes, reservoirs and decorative gardens; fixation of monuments; the beginning of building and opening new buildings; weddings, meeting with friends, business partners; continuation of pilgrimage; making donations and other charity actions; sacral rituals, directed on the maintaining of piece and good health; preparation of herb medicines for the quick recovering after the illness; studying of Tantra, yoga and other spiritual traditions; conducting magic rituals, directed on the strengthening of positive, good forces, bringing bliss and love.

The right solar channel The right channel of Sun patronizes difficult to do and harsh actions. Such actions should be done when the vital breath flows through the right nostril in earthy or watery element, also during the first thirty-six minutes of the breathing cycle. Tuesdays, Saturdays and Sundays are especially good for all enumerated below tasks:

studying and teaching magic arts; obtaining physical and psychical energies through magic rituals, using animal sacrifices; magic influence on enemies; creation of magic instruments and making rituals for protection and control over demonic beings (vampires, zombies, pretas, ghosts etc.); making and drinking strong alcohol drinks; food for pleasure eating of expensive and difficult to digest food; occasional sexual relations and contacts with prostitutes; the beginning of studying of complicated arts and sciences; climbing mountains and entering fortified cities; participation in duels and sword fights; cutting and graining jewels; decoration of a new house.

The method of the awakening form sleep or altered state travel Another useful exercise from Svara-udaya-shastra allows going out of sleep or ASC in the best faze of energetic activity, ensuring well-being and success during the day. Perhaps, the old Russian mark, stating that getting up from the left leg is a bad sign, is an echo of this ancient knowledge.

In order to make your day better after awakening check which nostril is more open then massage your face on the side of the open channel. If you get up, putting on the floor the leg of the active channel side first, you will have luck during the whole day. Mudras and mantras of four primary elements The presented four mudras and mantras can be used for the activation of the primary elements energy before the altered state travel and during the travel itself. As we have already mentioned each primary element strengthens certain qualities: earth gives stability, water purification, adaptation, fire will and general energetic level, air creativity and making quick decisions in untypical situations. Correspondingly, the activation of the primary element's energy includes making the mudra, saying of the mantra mentally or aloud and concentration on the element's symbol and chakra. All four mudras are shown on the picture 57. Pay attention that in each mudra thumbs make rings with one of the rest four fingers, depending on the activated element but the right thumb is always on the top.

In order to strengthen the effect you can simultaneously concentrate your attention on the manifestation of the corresponding primary element in your breathing and make activation in the appropriate faze of the breathing rhythm as it was described in the previous paragraph. Magic mirrors The presented below methods can be useful during the work in ASC. You can apply magic mirrors, accumulators and primary elements fluids described in the second part of this Appendix. The mirror as a gate to subtle worlds It is pretty easy to use the magic mirror as a passage to subtle worlds. You can use any mirror with the universal accumulator in the liquid or hard form. The bigger the mirror is the easier the entrance is. Before the travel the mirror should be loaded with the fluid of the primary element which will 'pull' you in. Akasha is the most suitable for this purpose. Sit comfortably in a dark room, putting the mirror right in front of you, relax then start to load the mirror with akasha fluid. Modulate the fluid with the wish to lead your subtle body through the mirror and go to the needed subtle levels. Lock the load in the mirror and program it for the constant realization during one hour, starting from the present moment. Fully relax, close your eyes and sit or lay down, dipping in the mirror radiation. If the load was done properly you should start experience the effect of the 'torsion' of the subtle body. Do not try to analyze what happens besides this and allow the fluid to realize its program. Probably, you will feel you are getting smaller and smaller. If it does not happen you can imagine this. You should achieve the stage when you will not be aware of your physical body any longer and will only experience the 'push' and attraction going out of the mirror. Let yourself follow this force in the mirror. It is important not to resist the attraction, not to concentrate on the analysis, these things can make the process of passage more difficult. In the moment of exit you will be separated from your physical body and will, perhaps experience flight. During your stay in the mirror you will be, probably, unable to hear or see anything, does not worry it is rather normal for the first few tries. Stay at the astral level as long as you feel comfortable but not too long time has durability here. May be when you return you will see that hours in ASC took a minute or two of the physical time. In order to return in to your physical body you only need to mentally concentrate on that wish and you immediately will be back. You should be always aware of the direction where your physical body is. Majority of people can see the other side of the mirror as a black and silvery-white hole. If you prefer a slower return move towards the mirror through which you will see your body as if you would look through the opposite side of a telescope. Move smoothly through this tunnel and you will be back in your physical body.

The protection of the place of travel from negative beings (the method of absorption) Certainly, it is good to always make altered state travels in well purified and protected places but sometimes it is impossible in those cases you can apply additional protection of the magic mirror. You can use a con-caved mirror with a simple or universal accumulator. The mirror should be loaded with magnetic fluid impregnated with the wish that it should absorb all undesirable influences. The load is locked and programmed to go out as long as needed. The mirror should be put in the way that will allow it to embrace the whole place of your travel. After the travel you should purify the mirror, loading it with the ball of akasha fluid right over the magnetic fluid which is already there. It is locked and then programmed to move and disperse in the distant parts of the universe together with the absorbed negative beings. The protection against psycho-energetic attack (the method of reflection) This method is oriented towards protection from negative influences in our daily life. It is especially effective in the situation when you expect the attack but the precise moment is unknown. In such case you would hardly be able constantly maintain the protection, especially doing normal things at the same time. Yet, if you load a con-caved mirror with the light fluid and program it for self-reloading you can get protection during the whole day and night. The light fluid in this case should be impregnated with the command that none undesirable influence can reach you. The mirror should be placed in the center of the protected territory. If you wish to leave the protected space and for example go to work you have to load another mirror, this time flat, with the light fluid, programming it to protect you and take it with you. This task can be fulfilled by a mirror covered by the simple accumulator. Seven Tibetan amulets against demons The presented below magic amulets serve the protection against evil spirits and variable demonic beings. They can be useful during travels in subtle reality and in daily life. These are colorful graphic images of mantras (76). They are shown on the picture 58 where colors are symbolized by letters. The color of every letter is connected with the energy of primary element. The main spheres of use of each of seven amulets are enumerated below and then the description of the archetypes of the corresponding demonic beings are given (74, 78). Numbers in brackets show the position of their description.

You can carry with you one or maximally two amulets at once. In order to strengthen their effect you can cover their surface with universal accumulator and tune it in the corresponding way. The sphere of use of each of the seven amulets 1 amulet:

all kinds of evil, provoked by eight classes of para-normal beings Lha (6), Srin-po (3) and others; damage made by Dre (8); epidemies and ilnesses; damage made by weapon arrow, sword etc.

2 amulet:

Lha anger (6); evil from Klu (4);

suffereng caused by leprosy.

3 amulet:

evil from gNod-sby in (1); evil from Ma mo (12); evil from Srin-po (3).

4 amulet:

evil from The u-rang (5); evil from Dre woman (8); influence of Sri (10).

5 amulet:

woman Dre, damaging health (8); man Dre, damaging health (8); female demons of death; male demons of death.

6 amulet:

evil made by Dre, welling in mountains (8); spirits, provoking leprosy; evil from Dre (8).

7 amulet:

protection against Srin mo (10); protection against Dre, provoking hunger (desire) (8).

The number of the position in the presented below classification is given in brackets. Short classification of harmful demons in Tibetan tradition Gods and demons of the lower class influence human daily life in the strongest way. They have mysterious and magic power due to which they influence the nature and human life. The majority of them is sinister and demands to lessen and avoid their evil influence. One of the most detailed classification from non-Buddhist sources distinguishes nine classes of them: 1. gNod-sby in usually remind of Indian yakshas. Yet, not all of them have Indian origins. They have harmful nature, provoke epidemics and illnesses and demand bloody sacrifices. Some of them were transformed in temple guardians.

2. bDud very much remind of dMu described below. They live in the upper spheres and are manifestations of variable aspects of heaven. Their king dwells in the black castle bDud. They can damage the place gnas, body lus and variable forms of activity las. They were tamed by gShen-rab, the founder of the reformed Bon religion, and instructed to fight against the enemies of the religion b'on-po. 3. Srin-po are treated as analogy of Indian rakshas. 4. Klu are snake-alike gods, living in streams, lakes, rivers and oceans. 5. B'Tsan and The is one of the most powerful classes of demons. When Buddhism entered Tibet many of them were forgotten, some were included into the group of gNod-sby in and some transformed in protectors of Buddha's Law. They are placed in the intermediate space but seem to be present everywhere. They are classified according to places where they live: gnam-b'tsan sky-b'tsan, gang-b'tsan iceland-b'tsan, brag-b'tsan rock-b'tsan etc. The primarily were a separate group and were later included in b'Tsan. They were believed to live in three spheres: sky gnam, intermediate space bar and earth sa and were correspondingly called gnam-the, bar-the and sa-the. There were The u-rang among The a numberless group of smaller demons who often worked as dharmapalas (chos-skyong). Later The and The u-rang were treated just the same. The u-rang were believed to live in lower parts of sky and atmosphere. Some texts mention they were born from the fat of the golden cosmic tortoise. They have sinister character, provoke quarrels, lack of unity, give early death, make harm to children and influence the weather. 6. Lha were unified with Indian devas when Buddhism came. Before this they had been heavenly creatures of a kinder and more merciful nature, comparing to other demons. They are described as white creatures as the opposite to black bDud. Many gods that do not live in heavenly spheres belong to this category. We can find among them such gods as phrag-lha the bee spirit, ma-lha god of the mother, pho-lha and mo-lha male and female gods, tha-lha god of the home, srog-lha god of life, lam-lha god of the way, tshong-lha god of trade etc. 7. dMu dwell in upper spheres in the sky. Their nature is close to bDud but their description and definition remain imprecise. Some sources share them in dMuchen big ones, dMu and dMuphran little (younger) ones. 8. Dre are malicious spirits. They bring heavy diseases and sudden death. Nearly everything that is harmful can be called Dre. Dre are very numeral and their activity seems to touch practically all aspects of human life. They are often divided in five groups:

a) za-'dre food-'dre, b) god-'dre that provoke variable losses, c) gshed-'dre dre of revenge that bring death, d) chu-'dre that live in water, e) gson-'dre that provoke material losses. There are other groups of spirits mentioned in amulets and protective chakras which are not enumerated in the above classification. Their description can be found in Bon-po literature. 9. Sri category is one of them. It contains thirteen groups. Their father named gNam gyibyanag gshog-chags and mother named Sa yi byi-gshog had thirteen eggs of which thirteen different kind of sri were born. The first egg gave Sri with human bodies and wolf heads. They dwell in the upper parts of mountains and eat male creatures. They are called pro-sri male Sri. 10. The second egg gave Sri with human bodies and camel heads. They live in the oceans, eat female beings and are called mo-sri female Sri. 11. The third egg gave beings with human bodies and weasel heads. They live under the beds, eat children and are called chung-sri childish Sri. 12. The fourth egg gave creatures with human bodies and eagle (garuda) heads. They live in the mountains and use vital strength of Ma mo they are called bDud sri nag-po black demons Sri and more or less correspond with our vampires.

5.2. Constructions of gadgets and mechanisms, methods of work with them Mantra wheel As it has already been mentioned mantra wheels have been known in Tibet and its neighbor countries since the ancient times. They are treated as generators of blissful energy, helping all living creatures. There are many different constructions of such wheels, varying in size, design, matter and way of spinning. They can be moved by the hand (see picture 45), energy of water and wind. Nowadays there are wheels spun by electric motors, and even virtual ones, spinning at the computer's screen. You yourself can make a simple mantra wheel. Use mantra OM MANI PADME HUM whose graphic image and colors are shown at the picture 59. Mantra is drawn at the side surface of the empty cylinder, it does not really matter what it is made of Tibetans as a rule

use wood, copper, bone, yak's horn. A very important element is a roll of paper, written with the same mantra, which is put inside the cylinder and is usually wrapped in silk.

It is believed that the greater the number of mantras is, the more powerful the wheel is. Now it is sometimes achieved by micro-lithography methods which allow putting many millions of mantras in a small cylinder. In the simplest case you can cover with mantras a sheet of paper, then make several copies and glue them together in a roll. The wheel has to spin in the direction of clock hands if looked at from above. You can use an electric motor with a reducer or special low-speed mobile. Average speed of spinning is from half to ten turns per second. Such mantra wheel can be used for balancing and activating energy in the house or garden. It works well as additional support and protection during altered state travels. In fact mantra wheel can also use Christian prays. We have asked this question the reincarnated Lama of Tyang Boche monastery placed by Everest and he said that such wheel would also work. Nevertheless, it is important that the pray would concern enlightenment and good of all beings and would not have a selfish character. Magic mirrors Making of a magic mirror As we have already said, magic mirrors have been known since the very ancient times and have been widely used in esoteric practice. There are plenty of their constructions. The most complicated ones are made of metal alloys with addition of crystals and jewels; their surface is covered with mantras, magic signs, mandalas. All this is accompanied by special rituals and passes.

At the same time a turbulent surface of a mill vortex, a stream of a water-fall, a pattern of clouds, moving in the sky and even chaotic noise on the TV-screen when the program is over can work as such magic mirror. Naturally, the effectiveness of the mirror depends on its construction and know-how of its making, activation and tuning. We will now examine several simple but effective constructions of magic mirrors. One of the main elements of magic mirror is a magic accumulator on which we will concentrate first. Accumulators The ideal mirror contains specialized accumulator serving concrete purposes but it is easier to use a magic mirror based on the universal accumulator. Simple liquid accumulator Take a half-liter vessel and put in it one of the following ingredients: oak leaves, chamomile flowers, bean edible roots, mandrake roots, lily flowers and pour distilled or rain water over them. Ingredients can be fresh or dry; roots should be cut in small pieces. The water should cover the contents of the vessel. Cover the vessel and bring its contents to the boil and then simmer for half an hour. Let it get cold and then filter through the thin material (gauze, muslin). Then bring the liquid to the boil again, evaporating up to one quaver of the primary amount, do it without the cover. Let the liquid get cold and add methyl alcohol as preservative (1:1). The alcohol can be replaced by other preservatives or some fungicide. Add ten drops of the golden grout on each 100ml (we will explain how to make it a bit later). Alchemic tradition treats gold as a powerful strengthener of the permittivity of accumulator which can increase thousands times. Filter the mixture through the thick material again (canvas, cloth) and pour into the bottle. Check the cover which is not supposed to let any air in and do not forget to shake the substance before use. It can keep its qualities during one year if it is stored in a cool place. The golden nastoyka (liqueur) You can use the chloride of gold 1gr on 20ml of water. 1ml of this grout is added to 100ml of liquid accumulator. This way 1gr of golden chloride is enough for 2l of liquid accumulator. If you cannot get the chloride of gold you can apply the alchemic method. Heat a piece of gold in the flame until it gets red, using the special holder of a piece of wire, then throw it in the vessel with distilled water (proportion is 1:10, 10gr of gold on 100ml of water).

Repeat it nine times. Remember not to put the holder or wire in to water and use only high quality gold. A simpler, although more durable, way to make some liquid accumulator is following: put the chosen ingredient into the bottle, add methyl alcohol to cover it and seal the bottle. Put it in a warm place for about a month in order to allow the alcohol to absorb the ingredient's contents. In a month filter the contents of the bottle through the thick material (canvas). Then put the ends of the canvas together, keeping the remain substance inside, and spin out everything up to the very last drop. Add ten drops of the golden nastoyka per each 100ml. Store the accumulator in the same way as in the previous case. Complex liquid accumulator It is oriented on the energy of one of the primary elements and is made in the similar way but with different herbs. Fire needs equal amounts of mustard powder, pepper, onion, red poppy flowers and nettle leaves. Air needs equal amounts of rose flowers or leaves, cherry berries or leaves, hazel nuts or leaves or any part of mistletoe. Water needs rice, melon seeds or flesh, cucumber seeds or flesh and any part of the water lily, if it is possible, in equal parts. Earth needs oak leaves, apples or acoms, ivy leaves, mint leaves, potato flesh in equal parts. You can prepare each element separately and then mix the obtained liquids or put ingredients together and cook them at once. Do not forget to add ten drops of the golden liqueur for each 100ml of the accumulator. Store as described above. Universal liquid accumulator It is used when we wish to load the mirror with akasha or another fluid that equally strongly influences physical, astral and mental levels of reality. This accumulator has many functions and is more often applied in magic mirrors. It is made as complex accumulator but needs equal parts of: 1. 2. 3. 4. 5. 6. 7. 8. Leaves, rind or wood of cypress, Trefoil leaves, Oak or nettle leaves Grape or bay leaves, Rose flowers or leaves, Bean roots, leaves or seeds, Ivy or willow leaves, Several almonds or a few drops of almond oil.

Do not forget to add golden nastoyka. Hard universal accumulator It is an important ingredient of magic mirrors. It is made of the mixture of planetary metals, rosin (amber, gum, colophony) and crystall that are also good as accumulators of electric and magnetic fluids correspondingly. Ingredients are cut in small pieces and are taken in equal volume but not weight. You need gold, silver, tin, quicksilver, copper, iron, lead, wooden coal and ten parts of rosin (better amber), ten parts of heavy crystal (quartz) (you can get it in a graining workshop). Mix everything well and put in a dust impenetrable container. The hard accumulator is usually put on the surface of the mirror in the process of the mirror making. Be extremely careful as you work with quicksilver it is a toxic substance Simple hard accumulator is made of one of the enumerated above powdered substances with a bit of gold added. Such accumulators are hardly ever used in magic mirrors because of their limited energetic diapason but are sometimes precious for the work with special planetary fluids. The choice of the applied accumulator depends on tasks for which you are going to use the mirror. If the mirror serves 'general aims' you should use hard or liquid universal accumulator or both of them at the same time. Mirror The mirror itself may have flat con-cave or convex surface. The flat mirror is the easiest to make but con-cave or one better focuses or disperses vital energy. That is why the choice should be defined by your tasks and aims. Flat mirror The flat mirror can be made of wood, cardboard, paper or other matter with suitable size and shape. This can also be a surface of a mandala or yantra but in this case the kind of accumulator and the character of input programs should match the archetype of the used image. The simplest mirror is made of the blotting-paper or fabric soaked in liquid accumulator. Let it dry on the flat surface, for example looking glass and then put in the wooden or cardboard frame, using suitable glue. In order to make the mirror harder cover it with one or two coats of lacquer. A good simple mirror can be made in the same way but with the use of the simple liquid accumulator. A complex mirror needs universal liquid accumulator with the addition of the hard universal accumulator in the first coat of lacquer powder the mirror with some hard accumulator before it gets dry.

Liquid mirror In fact it is not a mirror but a vessel half-filled with liquid accumulator. The energy stored in such mirror flows out on the large surface, making the mirror useful for the room filling. The best form of the liquid mirror is a half-sphere as a vessel and liquid accumulator as the body, filling this half-sphere. A vessel can be a usual glass or crystal bowl; its surface should be plain, for a picture or cutting may lead to side-effects in the modulation of the radiated energy. Cover the bowl's inner surface with black paint and powder with hard accumulator before it gets dry. Then cover it with one or two coats of transparent lacquer. Never leave the mirror filled when the work is over. Pour the accumulator into the bottle and dry the mirror's surface. Con-cave (convex) mirror The stream of energy going out of the con-cave mirror can be focused in a small field which allows achieving high concentration. The convex mirror as the opposite allows embracing with the energetic stream a larger space, although the density of the energy decreases. The best result in this respect is given by a ball-shaped mirror. You can make such mirror yourself of some self-made mass, for example several coats of glass mass soaked with epoxy adhesive or papier-mache on the basis of the corresponding form of plastic or wood. Still, it is easier to use a ready thing a torch's reflector, car lights or a ping-pong ball cut in half. In any case the active surface of a future mirror should be covered with several coats of lacquer, powdering the first ones with hard accumulator. When the lacquer gets dry cover the surface with one of the simple or universal liquid accumulator and also let it get dry. When the mirror is ready it is time to take care of its activation and programming. How to load a magic mirror Ways of loading are as numeral as fluids. A person pulls variable fluids into his or her body and then throws them out through chakras or astral windows to the chosen place. One has to be well-trained in order to do so, for fluid's elements can disbalance in the human body which has serious consequences for the personal health. Our magic mirror needs only gathering the fluid in hands from where it can be directed to the mirror where it will be kept by the liquid accumulator. Previous or remaining loads should be removed first then the chosen fluid is accumulated in hands and directed to the mirror's surface, afterwards the load should be locked and programmed and the mirror is left to its own rules. Purification

The mirror is purified by the act of imagination. Imagine that the surface of the mirror is covered with blackness which absorbs everything in the mirror. Then disperse this blackness with everything it has absorbed around the mirror and then in a greater distance. Now the mirror is ready for loading. If you are not going to do it straight away wrap the mirror with a piece of clean silk is the best isolator of occultic forces, none psychical influence can penetrate it. Any mirror should be wrapped in silk when is not used. Locking the load When the loading is done and the fluid is absorbed by the mirror's surface you should maximally concentrate your mind to make the load stay in the mirror as long as it is needed. The load programming The programming means concentrating your mind on defining the moment when the load starts to flow out of the mirror and will do so with the certain speed during certain period of time. This is the most difficult part of the work the skill will come with the practice. The mirror can be loaded in such way that the load will remain for a long time. To achieve this you have to impregnate the mirror with the wish that it would absorb next portions of the fluid it is loaded with from akasha fluid as often as it is needed. It is important to mention that the reloading should take place day by day, hour by hour as soon as the load weakens. The mirror loaded in this way will remain effective for a very long time until it is re-programmed. Fluids Elementary fluids Elementary or primary elements fluids are energetic substances of five primary elements. In order to load the mirror with such fluid you should sit in front of it at approximately one meter distance, relax and imagine in the brightest possible way the whole spectrum of feature and feelings associated with this primary element (see Appendix I). Fire Imagine a red ball in your hands and warmth, radiated from this energetic point. Concentrate on the warmth and color until you feel the ball in your hands. Impregnate it with the aim it serves and the algorithm of its work. Make the loaded ball flow form your hands to the mirror surface where it should be absorbed. Then lock the load in the described above way. One load would hardly be effective, repeat the procedure at least three times until you feel that the surface is maximally filled with energy. Then program the ball in the presented above way. If you already have some practice in loading the mirror you can reverse the procedure, liberating the energy by taking it out of the mirror, placing it in the ball in your hands and then disperse the ball with your

imagination. Every corpuscle should necessarily return from the mirror. If this does not happen repeat the purification procedure. Earth Use your imagination to create a ball of clay. It should be heavy and has a plasticine consistence. Choose the color black or dirty-brown are preferable, yellow would also work. You should only feel the monolith, warmth or cold are missing here. Water It is a cold, dump blue-green or sky-blue cloud between your hands. Concentrate it in a ball that looks as a plastic bag filled with water but actually without the bag. You should feel that warmth, going out of your body and the environment goes into the ball as if you are standing in front of the open doors. Air Make a ball of sky-blue luminous mist. Warmth or cold are missing here you only feel lightness as if you hold a ball of hydrogen. It is more difficult to achieve. Akasha fluid Loading of the mirror with akasha is a very difficult task. For some unexplainable reasons akasha does not condense in a ball as other fluids. Instead pull akasha in as a constant stream from the surrounding space. Imagine that the upper part of the room you work in is dark-purple and the color is so thick that it seems to be black. Then pull the stream of this color down to the space between your hands and direct to the mirror's surface. When it contacts the accumulator it will be absorbed by it and behave as any other fluid. When you get enough of akasha lock the load and program it. Akasha is the most powerful fluid of all that can be used during the work with the mirror. It is also one of the most pleasant ones to work with but demands the greatest care. The mirror, loaded with akasha gives unforgettable experience: if you stand in front of it you feel that you are very little and distant (isolated) as if you were the smallest atom in the endless universe. Synthetic fluids Synthetic fluids are derivations of one or several elementary ones. Work with them demands good knowledge of archetypes of elementary fluids; it is good to practice for one or several months. The luminous fluid

It is a derivation of the element of fire. In order to accumulate it you should create a fairy ball in your hands. There should be a tiny bright sparkle of pure white color in its center. Concentrate on this point and make it grow, using the red fire, as long as it is only possible, simultaneously make the warmth in the ball decrease until it disappears at all. In this point white color should be a manifestation of the sun light. It is essential that you do not feel anything going out of the fluid, you are supposed to be ready to see radiantly white ball. It is then placed on the mirror's surface and you can work with it as with any other fluid. Electric fluid It is also made of fire. You again have to form a fire ball in your hands and then feel a push after the stream of warmth. It is widening, pressure, going out of the center of the ball and makes warmth radiate outside. In order to achieve this you have to store the warmth as the aura around the ball. It is essential that you feel pressure, bursting out of the fluid as if you held a balloon maximally filled with hot air. When you feel that the pressure is extreme remove the warmth from the fluid. The 'pressure' that will remain will be the pure electric fluid that should be transmitted at the mirror's surface and then locked and programmed as usually. Magnetic fluid It is made of water. Make a ball of water as usually at the same time you have to experience the coldness and dumpiness of the fluid which absorbs the warmth from the environment. That 'sucking in' or attracting forms the magnetic fluid. Imagine the barrier around the ball as you have done in the case of the electric fluid. You will feel the pressure from outside and vacuum in the sphere. The fluid will get very cold. Make this cold create the rosin and then disperse it, leaving only vacuum. This will be the pure magnetic fluid with which you can load the mirror in a usual way. In last two cases you may leave the color of the element in the obtained fluid, i.e. red for fire and electricity and green-blue for water and magnetic fluid. If you wish you may also remove the color and leave the fluid colorless. The system of colors, used by us, is one of the most popular but different occultic schools use variable color analogies, so do not be afraid to use colors adequate to your feelings results will not change. Karia Sidhi Yantra This is a very soft and pretty effective yantra from Indian Tantrik tradition (40). It can be used for energy balancing in the place of travel and for harmonization of your flat and family relations. Yantra ensures success in all actions, personal life and spiritual practice. It is a circle divided in seven equal sectors (see picture 60). Each of them contains an archetypal image and numerological code the number in brackets. The sum of all numbers is 339. If to move from the top in the direction of clock hands these are:

1. Snake (38) that gives knowledge, wisdom, and means of healing illnesses. 2. Ship (33) is a unique sign symbolizing strength of overcoming any disagreements and ensures the success of all actions. 3. Arrow (52) protects individual and his or her family from the 'evil eye' and other dangers. 4. Sun (61) symbolizes power, force, financial means and everything that depends on them. It also speaks of success in politics, support from people with higher position and realization of wishes. 5. Jewel (17) protects from all difficulties, strengthens health, prosperity, and comfortable happy home. 6. Tree (47) is responsible for family harmony, including future. 7. Guitar (91) symbolizes music, trust and luck. The yantra can be drawn on the paper or engraved on the copper plate and should be hanged on the wall in your room.

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