Yoga

   The perfect phase of existence creates an imperfect phase of existence in order to remain perfect, and therefore it creates a phase of absurdity. Imperfection, arising from perfection, is the basis of existence. And how long does it take for imperfection to become perfect? An entire eternity of development. The perfect phase of existence is the cause of its own perfection, while the imperfect phase must become the cause of its own perfection. Thus, the perfect phase, embarking on a journey as an imperfect phase, becomes perfect. The transition from the perfect phase to the imperfect phase, and from the imperfect phase to the perfect, is called yoga – existence between the past without beginning and the future without end. The one observer as the perfect phase is the single source and cause of the imperfect phase of existence, indescribable, having neither beginning nor end. The one observer, simultaneously comprehensible and incomprehensible, is the force of evolution and the creator of the manifested universe. His unknowable role as the Superbeing of an imperfect phase, divided into a multitude of living beings, is endowed with dual powers—that of an individual observer and that of the observed—while in his comprehensible role, he manifests through three powers: enlightenment, agitation, and obscuration.
   The individual observer within the Superbeing, as the fundamental cause of the emergence of the imperfect phase, excites unmanifest nature in the formless realm, which manifests at the next stage of development as a superficial cause and its effect, transforming into the realm of form. As a result of the transformation from the unmanifest to the manifest state, nature, dividing in the consciousness of the individual observer into three states: awakening, agitation, and obscuration, becomes time, making the transition from the unmanifest to the manifest state, transforming into a mobile substance, the tiniest particles externally in multidirectional motion, and the subtle body of self-conceit of the individual observer within, separating the particle of consciousness of the living being within the Superbeing from the One consciousness of the perfect phase. Thus, the three states of the moving substance form the basis of the cause - creation, development and destruction within the imperfect phase. Let us repeat the statement. The conceit that arises from the union of consciousness and the object of observation becomes the shell of the particle of consciousness of an individual observer, his subtle body separating the particle of consciousness from the Unified consciousness of the Unified being of the Unified observer, and the smallest particle of the moving substance, consisting of a positive, negative and neutral charge, in accordance with the three properties of the moving substance: enlightenment, excitation and obscuration, contains the fundamental cause of the observer, the superficial cause of the observed and the indirect cause in the form of time, which form the basis of the process of creation, development and destruction within the Superbeing of the imperfect phase. From the conceit in enlightenment appears the formless mind, as a reflector and limiter of the original idea of everything towards which the light of consciousness of the original idea is directed and its sphere without forms; from the conceit in excitation appears reason and the sphere of forms, as a synthesis of the original idea and its limitations; From conceit in a darkened state, the so-called imaginary "I" and its sphere of sensory perception emerge. Thus, as a result of the union of the individual observer as the fundamental cause of "who" and the object of observation as the superficial cause of "what," the dual embryo of "these" emerges as a unified time outside and a separated particle of consciousness within. One part of the dual embryo of "these" in its development is directed toward the pole of the original idea of "who," as part of the imperfect phase, while the other half is directed toward the pole of limitation of the original idea of "what," as part of the perfect phase. Part of the perfect phase are the enlightened teachers of the previous cycle of transformation, and part of the imperfect phase are living beings in need of guidance, as future enlightened teachers. Having reached its development, the dual embryo "these" separates its parents "who" and "what," becoming a new union of "who" and "what," a new idea and its limitation. However, due to the opposition of the dual embryo's signs in relation to the original "who" and "what," the end becomes the beginning, and the beginning becomes the end. Enlightened mentors become living beings in need of instruction, and living beings from the previous cycle of transformation become enlightened mentors. Thus, in all our actions with body, speech, and mind, the ends are always embedded in the beginning!
   An example of the embodiment of a part of the perfect phase of the Single Observer as enlightened mentors in our universe can serve: the divine boar Varaha, who raised the earth as a celestial sphere from the waters of the causal ocean Garbhodaka; the lion-man Nrasimha, who tore the golden-haired demon Hiranyakashipu in half, thereby restoring cosmic order, King Rama who destroyed the ten-headed werewolf Ravana, and Krishna who freed the overloaded celestial sphere from the wicked rulers and their countless armies. At the end of Dvaparayuga. There are many incarnations of the One Observer, from the primordial Superbeing to a tiny blade of grass. And in essence, everything manifest is an embodiment of the One Observer, as a perfect phase, dividing the unified whole into a multitude of imperfect phases. And all of us living beings, constantly shifting between three types of bodies—subtle, internal, and external—represent the One Superbeing, divided into many, embarking on another journey, the final destination and starting point of which will be the elusive Perfect phase of the One Observer's existence. Thus, from the body of the primordial Superbeing, as part of the perfect phase of the One Observer—unmanifest, immutable, and indestructible—emanate numerous forms, appearing to the created world of the imperfect phase. In their image and likeness, the bodies of celestial beings, humans, animals, and plants are created. According to the principle of the changing phases of the universal principle, the oceans of worlds in the universe manifest as the alternation of day and night, as the changing seasons. And according to the principle of the alternation of day and night and the changing seasons in the cycle of reincarnation, living beings, having come to know themselves through a multitude of contradictions, begin their ascent to perfection. Other incarnations of the One Observer as a perfect phase are also associated with planets or stars and relate to beings called celestial or divine. If the One Observer incarnates among humans, he lives the life of a mortal, as a teacher or prophet, while other enlightened teachers of the perfect phase manifest from the Sun (Rama), the Moon (Krishna), Mercury (Buddha), and other planets and, at the end of their incarnations, merge again with their respective planets before the expiration of those planets' lifespans. And during the great dissolution, with the onset of the night of the universe, the planets, like the creator himself, merge with the Superbeing until the onset of the next time cycle of the day of the universe. And only he who learns of this will become versed in the knowledge of the past, present, and future, while he who, in his darkness, censures this science will remain ignorant of the foundations of existence.
   The three spheres of the imperfect phase: the sphere of the formless mind, the sphere of the mind of forms, and the sphere of sensory perception of the imaginary "I," are constructed according to the same principle of the four-continent system of worlds of cause and effect, called Saha—patience. The formless sphere consists of the central palace of cause and the effects surrounding it on the four cardinal directions: east, south, west, and north. The realm of form is the realm of the Buddhas and their entourage, consisting of the central palace of cause as Vairocana Buddha—the mobile substance—and the effects surrounding it on four sides as the Dhyani Buddhas of the four directions: in the east, the Buddha of the mind; in the south, the Buddha of the intellect; the western Buddha of the sense organs; and the northern Buddha of the instruments of action. In the realm of sensory perception lies our universe, called Brahmanda, consisting of the central palace of cause in the form of Brahma, the Creator of the universe, and the effects surrounding it on four sides as the kings of the lokapalas: the eastern king of the 33 heavenly gods; the southern palace of the king of Justice; the western king, the Lord of the Waters; and the northern king, the Guardian of Wealth. The celestial realm is our solar system, the central palace of which is the Sun, and its effects are its four points of orientation: the vernal equinox, summer solstice, autumnal equinox, and winter solstice. The solar system is governed by the celestial gods of the 33-celestial government. The 33 celestial gods, or powers, include: the 12 signs of the zodiac, which alternate; 11 destroyers, representing the intervals between the 12 months; 8 rulers of the primary elements; and two twins, governing the "double-leaf" doors of sunrise and sunset, birth and death. The planets of the solar system, as they move around the Sun, are like the 7 notes of a musical scale. They transform their motion into sounds, low and high, major and minor chords. These sounds reach us like the music of the spheres, and our star charts are like complete musical compositions of our destiny, influencing us for both good and evil. And when some living beings try to impose a single worldview on other living beings and to listen to the same "tune," they thereby cause unbearable suffering, because the external environment of living beings in the imperfect phase of existence is formed according to the principle: everything for everyone. Similarly, any imposition of a single concept of God on a living being causes rejection, because each person has their own, unique God, located within the heart, not without! For one, He is a stern judge, for another, He is a father and mother, for a third, He is a friend, for a fourth, He is a lover, and for a fifth, He is a mentor.