● Making of Existence. Creation of the physical body.

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

● Internaling («becoming», «existence»). An external object (an object of capture) crosses the external-internal boundary and becomes a part of the physical body, forming an internal metabolism, becoming a part of the metabolism. And thus forming an internal need for an external, like itself. So, for example, internal alcohol, which is present in the blood, creates a need for even more external alcohol. Here "existence" should be understood as "the existence of a living being", "the existence of a living organism". And the “existence of a living organism” should by no means be understood as something “internally without process”. “The existence of a living organism” is a process, a process of internal metabolism, that is, a process of assimilation and dissimilation, that is, a process of constant internalization and externalization.

● Birth. If the internalization is not stopped, then the further development of the process leads the soul to the formation of more and more coarse, more inert bodies. And, ultimately, the soul finds itself in a human body in this world of phenomena. At the moment of birth, the soul forgets what happened to it before, and because of this, the soul has an erroneous view of bodily existence: «this body is Me». Understanding this stage as a one-time event is erroneous. This stage should be understood as the fact that the soul has come to a state of constant birth and death, to a state of constant rebirth, to the experience of an already infinite number of births.

● Suffering. If a person is born, he will inevitably die. If the soul, through its will and right thinking, stops any element of this chain, then the process of forming the conditions for emergence stops. The assertion that the process of formation of the conditions for emergence exists permanently and immanently is correct. The assertion that the last link in the process of formation of the conditions of occurrence leads back to the first link is a delusion, a mistake, a confusion. In fact, the last link of emergence leads to the first link of liberation: faith.

The word karma is translated as action.

If you cause someone suffering with your deed, then you are destined to experience this suffering too. If you bring joy to someone with your deed, then you are destined to experience this joy too. Neutral actions are reflected by neutral consequences.

Merit is the accumulation of karma of good deeds towards souls who are superior to you in some way. Merits before the highest God or before the Absolute have the greatest value. When a person engages in spiritual practice, he accumulates the highest merit.

Every thought has power. Any image appears in reality.

A weak single image manifests itself in the form of imperceptible consequences.

A strong image appears as a tangible reality.

A special case of the manifestation of a strong image is the case when a person decided to create something and then brought this idea to life. This is usually called creation.

The images of the gods are always very strong. Therefore, their images are life-giving.

A strong multiple collective image appears as a real inevitable event.

A very strong thought can give rise to life.

Meditation of becoming is just one of the ways to make your thought strong and multiple.

● Hatha yoga – cleansing the right, left and central channels. Kundalini awakening.

● Raja Yoga – the ability to transcend the grip of the three gunas, in particular, the energy of tamas.

● Kundalini yoga is the ability to steadily enter samadhi. Holiness.

● Arhat – entering the state of nirvana. Solitary awakening. A soul worthy of sacrifice. Mahamudra yoga.

● Bodhisattva is the savior. Mahayana yoga.

● Bodhisattva in the astral is a savior in the astral. Astral Mahayana Yoga.

● The Bodhisattva in the causal is the savior in the causal. Causal Mahayana Yoga.

● Buddha is the attainment of mahanirvana. Awakening to Truth.

● The winner in Truth is the attainment of mahanirvana on one's own, without teachers.

● The departure of the Winner in Truth to mahaparinirvana is the attainment of the Absolute. Adi-Buddha.

Yogis, in the course of conducting meditative practice and mastering deeper and deeper boundaries in it, awaken the sleepers inside the body. The awakening of another body and the controlled exit in another body is also called the formation of this other body.

● The Physical body is connected with the muladara chakra. Operates in the world of phenomena. In order to leave the physical body in another body, the yogi must bring the physical body into an altered state. For example, to relax extremely or enter a half-asleep state (meditative state), or fall asleep, or enter a state of artificial suspended animation (samadhi).

● The Ghost's body is connected with the svadistana chakra. It operates in the lower astral.

● The Phenomenal body (nirmanakaya) is connected with the manipura chakra. It operates in the lower causal. It can manifest itself in the world of phenomena as a ghost, separated from the real physical body.

● The Dharma body (dharmakaya) is connected with the anahata chakra. It operates in the upper astral.

● The Essential body (svabavikakaya) is connected with the Vishudda chakra. It acts in the middle causal.

● The Reward body (sambhogakaya) is connected with the ajna chakra. It operates in the upper causal.

● The body of the Diamond (vajrakaya) is connected with the sahasrara chakra. The true ego. He is in a state of nirvana.

● The six yogas of Naropa practice after reaching the arhat level. In the course of these six yogas, yogis pass successively from the bottom up the mentioned chakras and at the same time work with the awakened bodies corresponding to these chakras. The six yogas of Naropa are in order: tumo yoga, bardo yoga, dream yoga, illusory body yoga, light yoga, consciousness transference yoga.

Yana. The way to achieve various spiritual levels goes through spiritual practice (sadhana). Many different interests are realized through spiritual practice. It can also be just love or affection for the Almighty or for any saint or for any particular deity (or even just its species). It can also be the suffering from the load of samsara. It can also be a material interest. Spiritual practice includes specific techniques such as asanas, special physical exercises, walking (standing and running), pranayama. Also, spiritual practice includes exercises for the mind, such as meditation, mantras, prayers .reading the sutras. Spiritual practice also includes making changes to your lifestyle. Also, spiritual practice includes various ritual actions, ceremonies. Also, spiritual practice includes various options for making donations, oneself or one's actions or values. They conduct spiritual practice either independently or under the guidance of various mentors. They conduct spiritual practice individually or by joining any congenial groups. Many schools, approaches, ways and means of spiritual research are usually systematized, divided, correlated with the four yanas.

● Hinayana (literally «small chariot») – the path of individual, personal liberation. It has another name: Theravada. This path involves the departure of the adept from home, joining the monastic community and becoming a monk through the adoption of the appropriate monastic vows and commandments. Within the framework of the same yana, the practice of seclusion is also carried out, that is, when an adept discards worldly life, but lives outside the monastic community. It happens that seclusion is carried out outside the community, but under its control. If we compare the speed of spiritual growth in the community and without, then within the community, progress will be an order of magnitude higher. Lay people should aspire to become monks. If this is not possible, then a layman should build his life in such a way that it is as close as possible to that of a monastic. Among the recommended donations that lay people can make are there are donations to the monastic community. Through such a donation, a layman accumulates karmic data so that in his next life there will be no more obstacles to monasticism. The emphasized feature of the Hinayana is social isolation, autism, self-centeredness. To the extent that any communication, the social openness of the adept, casts his condition to the initial, mundane level. The adept is filled with data that he receives from another person, and these alien data, as a rule, become beyond his strength, and, because of this, he falls to the worldly level. The goal of Hinayana is a small nirvana. The one who has reached a small nirvana is called an arhat. After personal achievement, becoming an arhat, the adept will be able to choose what to do next: wait for death and enter a small parinirvana, or embark on the path of the Mahayana.