Klim

   The spiritual world of the perfect phase comprises three-quarters of existence, called tripadavibhuti in Sanskrit, representing the essence and source of the One Observer in its unchanging spiritual form, called Svayamrupa. In this form, the multitude of separated living beings within the Superbeing of the imperfect phase, after each round of development, reunite into a single consciousness, a single being, a single observer, in order to embark on another journey of development. The created material world of the imperfect phase is one-quarter of existence, existing in its constantly changing material form, called Vishvarupa. Thus, Svayamrupa creates Vishvarupa in order to remain Svayamrupa. Svayamrupa is the cause of its unchanging spiritual form, while Vishvarupa, in its material form, strives to remain changing. Svayamrupa is the constantly pulsating center of existence, the source of Vishvarupa. It is impossible to perceive the beginning of the pulsation of bliss, but without Vishvarupa, there would be no pulsation of Svayamrupa. The elusive transition from the perfect phase of Svayamrupa to the imperfect phase of Vishvarupa, and from the imperfect phase of Vishvarupa to the perfect phase of Svayamrupa, represents existence between the past without beginning and the future without end. Thus, as a result of the union of the two phases in the constantly pulsating center of existence—the perfect phase of "who" and the imperfect phase of "what"—the dual embryo of "these" emerges—the dual energy of simultaneously born bliss. One part of "these" develops Vishvarupa, and the other part of "these" supports Svayamrupa. Svayamrupa first divides into three parts of the spiritual world, then into three spheres of the material world, as the Superbeing in the form of Vishvarupa. The pulsation of the center of existence gradually assembles a new Svayamrupa, and at the site where it was the source of Vishvarupa, Vishvarupa assembles. When Svayamrupa is assembled, Vishvarupa is also ready. One part of the dual embryo of bliss, "these," in its development is directed toward the pole of "who," as part of the imperfect phase, and the other part is directed toward the pole of "what," as part of the perfect phase. Part of the perfect phase are the new enlightened mentors of the spiritual world of the source, and part of the imperfect phase are the living beings of the material world in need of guidance, representing previous enlightened mentors. Having achieved its development, the dual embryo of bliss, "these," separates its parents and becomes a new union of "who" and "what," but due to the opposition of the signs of the dual embryo of development in relation to the original "who" and "what," the end becomes the beginning, and the beginning becomes the end. In this essay we will consider the universal changing form of Vishvarupa itself as a projection of man, because man, unlike all other forms of motionless and moving living beings, represents Svayamrupa, in his absolute spiritual essence.
   Vishvarupa should be viewed in three bodies: subtle, internal, and external. It all begins from the moment when the one ceases to be one, when the One Consciousness, the One Supersoul—paramatma—divides into particles of consciousness conditioned by the subtle body of conceit, consisting of the mind, intellect, and imaginary "I." This moment is elusive because the pulsating impulse of bliss at the center of existence, called klim, has no beginning or end. And anyone who can focus on this impulse will experience incomparable spiritual bliss!
   The three bodies of Vishvarupa represent three imaginary realms: the realm of the formless mind, the realm of the forms of the mind, and the realm of sensory perception of the imaginary "I." Why imaginary? The answer is this. Whenever the universal principle, interpreted as the abstract concepts of "who," "what," and the dualistic embryo of development, "these," is mentioned in context, the reader should prepare for another transition through the so-called zero point of the space-time tunnel, representing the concentration and immersion of clear vision, into the informational archive of meanings, often referred to by the imprecise concept of meditation. Through these zero points, we will transit into the three bodies and three realms of the imperfect phase of the ever-changing Vishvarupa. And if we do not focus on this transition, we will not be able to reach the platform of London's "Nine and Three-Quarters" railway station with our baggage of archived meanings—in other words, we will not be able to see clearly and immerse ourselves in awareness.
   The abstract concept of "who" represents the original idea or question illuminated by our consciousness. "What" is our mind's reflection of particles of experience, a limitation of the original idea or question. The dual germ of development, "these," is what we call clear vision. Thus, the dual germ of development, "these," can "pulsate" to the very center of existence. And whoever catches this elusive pulsation before the dual germ of "these" begins to develop will transcend time. There is a saying: "My whole life flashed before my eyes." This is precisely that pulsation through space and time. To summarize the above, Vishvarupa, as the universe and man, should be viewed through the inner body of development, as the dual germ of "these." All clairvoyants focus on this very zero point of the space-time tunnel, because if you shift your attention to one of the parts of "this"—time outside or space inside—you will "enter another kalpa circle," which will keep you within the awareness of this circle, as an external "picture" or an internal experience, more precisely as an experienced sensation or a visual experience, even more precisely as an "impure" or "pure" illusory dream body. And focusing on the zero point allows you to see the beginning and end of the development of this circle, freely and unattachedly transitioning from turn to turn, up or down, toward increasing contradictions or eliminating them.
   The human inner body can be compared to a clay jug, only in reverse: the emptiness of the imaginary jug is the tangible, while the walls and shape of the jug are the invisible inner body. The subtle body of conceit, consisting of the mind, intellect, and imaginary "I," are the invisible hands of the invisible potter. Let's start from the beginning.
   In your imagination, you need to imagine an imaginary sphere divided into upper and lower hemispheres. First, it should be expanded into a planisphere of azimuthal projection and placed in the perineum area. This first sphere, expanded into a planisphere, we will call the earth sphere—the muladharachakra. The expanded earth sphere's diameter will become the equatorial plane of the next water sphere, in the place of the water svadhishthana chakra below the navel. Then, having expanded the water sphere into a planisphere of azimuthal projection, we place it in our imagination in the sphere located above. Its diameter will become the equatorial plane of the next fire sphere, in the place of the fire manipura chakra in the stomach area. The fire sphere, expanded into a planisphere, will become the equatorial plane of the next air sphere, in the place of the air anahata chakra in the heart area. Then, expanding the air sphere into a planisphere, we gradually transcend the boundaries of the outer body and begin to experience weightlessness and the absence of boundaries within the physical body. You should not practice this transition on your own at the beginning of training, as you will experience an unfamiliar sensation of "filling" the room with yourself. Caution! At the stage of expanding the fire sphere, in this case, you should stop visualizing! Without verbal instructions from a mentor, it is unsafe for an unprepared person to proceed further. From this point on, we will continue our examination of the inner body of the development of the changing form of Vishvarupa with a simple description. Exit from the sphere of sensory perception occurs through the sahasrara chakra, as the dome of the previous sphere and the base of the next sphere of form. All we saw in our imagination was a journey through the lower tetrahedral vortex to the pole of the lower imaginary hemisphere, the sphere of sensory perception of the imaginary "I." And if we are not “going to enter” the next sphere of forms, then we return inside the sphere from where we began our journey in our imagination, entering through the funnel of the upper tetrahedral vortex.
   Visualization One. From the equatorial plane, we emerge onto the surface of this same sphere on the unwinding coils of the lower tetrahedral vortex toward the pole of the lower hemisphere. Then, on the same coils outside the sphere, we ascend to the equatorial belt of this same sphere. Continuing to rotate on the external coils, we ascend to the upper pole of this same sphere, and finally, we begin to descend inward, as if into a funnel within this same sphere, to the center of the equatorial plane, the place from which our imaginary movement began.
   Visualization Two. At the moment of unification of the abstract concepts of "who" and "what," we emerge as a dual embryo of the development of "these"; one part of "these" becomes our outer body, limited by the time of our incarnation within the framework of destiny; the second part of "these" becomes our inner body of development within the time-limited outer body of incarnation. A man's inner body is feminine, while a woman's inner body is masculine, a consequence of the dominance of a supraconscious masculine or subconscious feminine thoughtstream in a previous incarnation. A man's supraconscious thoughtstream represents structural order externally and the "chaos" of wave possibilities internally, while a woman's subconscious thoughtstream represents the "chaos" of wave possibilities externally and structural order internally. This is why men require external order and structural clarity in their environment, but the freedom to create internally, while women require the "chaos" of wave possibilities externally and clear order internally. This is how we live, constantly complementing each other, and we are never bored. And any disruption to this delicate balance leads to disharmony of opposites. The two halves of the dual embryonic "these" are, in their development, opposite in sign to the original "who" and "what." Simultaneous movement in opposite directions ultimately leads to their separation on one side, where they developed, to separate, and to unite on the other side to continue their subsequent development. If we don't focus on the zero point, we will experience a constant beginning and end, constantly experience dissatisfaction and suffer from gain and loss, attachment and rejection, lust and satiety, and so on. This development can be imagined like an image on a playing card, only the card's image extends to the waist, while we begin our development from the top of our heads to the feet. The final stage of development appears as if two people are standing exactly on each other's feet on one side and touching the tops of their heads on the other. It doesn't matter where the top is or where the bottom is. Thus, in one place, the outer and inner people have separated, separated by their feet, and in another place, they have united by the tops of their heads, only on a different qualitative level. And the point of separation and union represents the same "portal." This is why this transition is not described in such detail in any theological teaching. This is why science lacks the element of theological spirituality—this process cannot be broken for awareness. This is why so-called meditation practices, or more accurately, clear vision practices, exist; they exist and will continue to exist precisely for the purpose of realizing the sacred transformation of svayamrupa into vishvarupa and of vishvarupa into svayamrupa. And all these imaginary spheres, hemispheres, or other "kabbalistic" ways of describing this process will remain merely descriptions. This is why there is no academic Kabbalah or structural description of Buddhist practitioners, who, it's fair to say, are also "kabbalists." What the reader currently finds as an approximate description of this principle is merely someone's practical experience of clear vision. And any attempt by theological institutions of different historical periods to “create mystery,” “masking the Truth” in various attributes, symbols, and liturgies, appears blasphemous and absurd: first they extinguish the light of awareness, then, in the “darkness of ignorance,” they dictate political will to the “flock,” without having the slightest idea of what they are preaching.
   In the realm of form, the imaginary mechanism of movement is similar to the realm of sensory perception. A description of entering and exiting this so-called realm will always remain a description and an imaginary visualization, not a clear vision.
   And to conclude our journey, examining the changing form—Vishvarupa—we should say a few words about the formless realm. The realm of formless mind within Vishvarupa can only be seen from the side of Svayamrupa; from our side, we see only infinite space and emptiness. This can be compared to trying to catch up with someone or something by making efforts in the opposite direction. This is why Buddhism discourages meditation practices directed toward the "source." Clear vision in the body of Vishvarupa is concentration on the zero point of the space-time tunnel of any dual embryo of "these," like the precise landmark of our "navigator," which is always with us and allows us to avoid following the "pure" or "impure" illusory body, like the pause between inhalation and exhalation, like awareness between the supraconscious and subconscious thought streams. Any attempt to follow one side of the developing dual embryo, be it external selfish activity in an illusory world limited by time or internal space limited by internal "dead ends," terminates this very clear vision. The living must always remain alive. The living always remains alive when we look at this very zero point, leading us to the very center of the pulsating bliss of being, resounding like the sacred syllable "Om."