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)
World of penetrable forms (subtle)
Objects’ qualities
In the vast majority of cases objects’ size, shape and boundaries are fixed
Objects’ size and shape may vary, boundaries are dissolved
Information carrier
Fixed diapasons of electric, magnetic, acoustic and other fields
Superposition of variable kinds of fields
Sense organs
Five senses
The whole brain percepts and elaborates information (non-local interaction)
Psychic state in which the perception of the corresponding world is better
Awake
Altered states of conscious
Table 2. Comparative characteristics of subjective and physical Newton’s space.
Physical space of Newton’s mechanics
Inner space percept in ASC
Invariant of size and form as the object moves.
The lack of unchangeable size and shape of the same object when it moves in space and time.
Homogeneity and isotropy, singular points are missing.
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 object’s 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 long-lasting 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 non-organic 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:
Worlds with the delicate, transparent or half-transparent boundary (sakaula according to D.Andreev).
Worlds that have common metahistory (bramphaturas).
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.
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 TV-sets 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:
Protective and martial.
Navigational, ensuring getting to the needed world and orientation in it.
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.
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.
'Cleaning', activation of the subtle and physic bodies.
Psychoenergetic balancing (energies of five primary elements, chakras, channels).
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.
No comments:
Post a Comment