● The soul that enters the body and temporarily lives in the body exists forever. We can conditionally talk about only one variant of the creation of the soul: when the soul creates itself, and when the soul destroys itself (the emergence of the soul). There are no other options for the appearance of souls and there cannot be.

● When God supposedly breathes a soul into a body, in fact, he only invites an already existing soul to fill this body, and it seems to everyone from the outside that a supposedly new soul has appeared in this way.

● At the birth of a child, the same thing happens. At birth, a new soul is not born. Only a body is born. And the soul just chooses the body and fills it if it likes it in this body.

● There is really no evil in the world. The world is neutral in its essence. Evil and good appear in a person's mind when a person evaluates what is happening. If a person likes something, then he considers it good. And if a person does not like something, then he considers it evil.

● Evil and good encountered by the soul is subject to the law of karma. If you do good, good comes back. If you do evil, evil returns. Therefore, all claims to the creators should be returned to any soul, personally to himself.

● The devil is inside us. In every person there is both the absolute and the pernicious. It is important to understand what is harmful and what is spiritually uplifting. Usually, the devil is simply understood as everything bad that occurs in our life, everything that we do not like. However, this is a misunderstanding. The devil inside us is worldly desires.

● The essence of the spiritual Absolute Primordial truth is not in the existence of One God, Supreme God, Absolute God, Jehovah, Allah, Almighty, Shiva, Vishnu, Brahma, Trimurti, Ishvara and others, and not in the existence of the other world, and not even in the structure (universal interconnectedness, structure) of the universe, but in the eradication of worldly desires.

● The essence of the philosophical Absolute Primordial Truth lies in its absence.

● Samsara was created not by the Absolute, but by the True Egos that fell out of the Absolute state.

● Absolute state. Initially, all True Egos were merged with the Absolute, and were in this absolute state. The Absolute state means that the True Ego could create whatever it wanted, create whatever body it wanted, experience whatever state it wanted. However, the absolute state did not mean that the True Ego was absolutely perfect in terms of maturity and in terms of wisdom.

● Movement. At the moment when the True Ego actually did what it could do by virtue of its absolute state, by virtue of its absolute freedom, when it realized its free state, it automatically became a True Ego with movement. This is the movement took place in the three primordial spaces (three gunas). Having made a free movement, the True Ego returned to its original absolute state.

● Three gunas. The three primordial dimensions and the three gunas are essentially the same thing. What is called matter in philosophy and the three gunas are essentially the same thing. Without the influence of the True Ego, all the primordial spaces were in a state of silent transparent equilibrium. The space in which it was easy to move is called causal. The space in which it was average to move is called astral. The space in which it was difficult to move is called explicit. Explicit space is arranged in such a way that it is possible for the physical space-and-time to arise in it by the will of the True Ego. The three Gunas are sattva, tamas and rajas. Causal is conditioned by sattva. The astral is conditioned by tamas. Reality is conditioned by rajas. The three primordial spaces and the three gunas are essentially the same thing. The three primordial spaces and the Absolute are parallel to each other and exist forever.

● Anti-mystical power. The true Ego made movements in order to verify, confirm, prove to itself it's absolutely free state. Such doubt in its absoluteness is a delusion and, therefore, is the first step on the path of further fall.

● Formed experience. Due to the anti-mystical power, the True Ego tried even more to make sure that the original state was the best, the most suitable for it. For the sake of this, in order to compare one with the other, the True Ego stopped throwing away the experience of its free movement immediately after its cessation, as it has done up to this moment. And the True Ego began to accumulate the experience of the movements that it performed.

● Motivation. Comparing different experiences in order to understand what suits him and what does not suit him, the True Ego created criteria for evaluating experience. The evaluation criterion is "habit". That is, what in the past formed experience led to the initial happy, joyful, free state, became the criterion for evaluating the new experience.

● Spirit Elements. For the sake of adequacy between experience and space, the True Ego formed a causal body: an external causal object identical to the True Ego, and merged, identified with this external object. The True Ego began to think like this: "This is not an external object, but this I myself am." This moment can be seen as the emergence of the spirit. Spirit can also be seen as the sum total of the True Ego, anti-mystical power, formed experience and motivation. Spirit as a causal body looks like a clot of light.

● Elements of the soul. In order to understand deeper, to see more clearly, to distinguish more clearly, to hold more firmly what was seen and understood, the True Ego formed the astral body (according to some sources: “subtle body” or “etheric body”, or one of the private variants of “form” or “form-appearance”): an external astral object identical to the True Ego – and merged, identified with this external object. The True Ego began to think like this: "This is not an external object, but this I myself am." This moment can be seen as the emergence of the soul. The soul as an astral body looks like a blurry only reflection in a mirror without a physical body.

● Elements of sensations. For cognition of everything else that is object-external, the soul formed the primary, elementary organs of sensation: the ability to see, hear, touch, smell, taste, feel movement.

● Consciousness. For a better understanding of what the sense organs perceive, for the synthesis of various sensations into a single whole, the soul has mastered the ability to build images and think in these images.

● Touch. Contact of sense organs with external objects. The external objects were created by this same soul, as well as by other souls. Three gunas are used as a building material for the formation of external objects.

● Sensation. As a result of the contact of the sense organs with external objects, the soul receives sensations. Feelings can be divided into strong and weak, as well as pleasant and unpleasant.

● Perception. The summation of individual sensations into a single image.

● Feeling. Evaluation of the image received during perception. As a criterion for evaluating the image, what was formed at the stage of motivation is used. Thus, when the details of the past and the new experience coincide, the illusion of approaching the original absolute state of the True Ego is created, and then the new experience, and new sensations, and new images are also evaluated as pleasant.

● Thirst. Getting a pleasant experience cannot but lead to a strong desire to repeat the experience, to passion.

● Capture («clinging»). Strong attachment both to the objects of pleasant feelings, and to those of one's own internal factors that are associated with these objects. For example, being captured by memories of a loved one.

● Assignment. Retention of objects of thirst, objects of pleasant feelings and thoughts around oneself.