INTRODUCTION

This book is a short introduction to philosophy for people completely unfamiliar with the subject. Usually people only study philosophy in college, and I assume that most of my readers will be college or older. But this has nothing to do with the essence of philosophy itself, and I would be very glad if my book aroused the interest of smart high school students who have a penchant for abstract thinking and theoretical arguments - if anyone of them reads it.

Our analytical skills often reach a high level of development even before we have time to master a vast knowledge of the world around us. And by the age of fourteen, many adolescents begin to independently reflect on purely philosophical problems: what really exists? can we know anything? is there really good and evil? does life have any meaning? does death mean the end of everything? These problems have been written about for thousands of years, but the source material for philosophizing is contained directly in the world itself and our attitude to it, and not at all in the works of thinkers of the past. That is why these problems arise over and over again in the minds of people who have never read anything about them.

This book directly introduces you to nine philosophical problems, each of which can be comprehended on its own, without reference to the history of thought. I am not going to discuss the great philosophical books of the past or the cultural context in which they were created. The semantic center of philosophy is made up of certain questions in which the reflective human consciousness sees a riddle and which confuse it. And thinking about them directly is the best way to start learning philosophy. By taking this path, you will be able to better understand and appreciate the efforts of those who have already tried to solve these same problems.

Philosophy is not like natural science or mathematics. Unlike the first, it cannot rely on observation and experiment, but only on thinking. Unlike the second, it does not have formal methods of proof. Philosophical research is precisely the posing of questions and their comprehension, the formulation of ideas and the search for arguments to refute them, as well as the study of how our concepts and concepts actually work.

The main concern of philosophy is to critically examine and comprehend the most ordinary ideas that each of us, without hesitation, uses from day to day. The historian asks what happened at such and such a moment in the past, and the philosopher asks: "What is time?" The mathematician examines the relationship between numbers, and the philosopher asks: "What is a number?" The physicist is busy with the structure of the atom and the explanation of gravity, and the philosopher asks: "How do we know that anything exists outside of our consciousness?" A psychologist studies the process of language acquisition in children, and a philosopher asks: "What gives meaning to words?" Someone is worried about the question: is it permissible to slip into the cinema without a ticket? The philosopher asks: "What makes our actions right or wrong?"

We live, for the most part, without thinking about the concepts of time, number, knowledge, language, good and evil, considering all this to be something obvious, for granted. But philosophy examines these subjects in and of themselves, as such. Its goal is to advance at least a little in our understanding of the world and ourselves. Of course, it’s not that easy. The more fundamental the concepts that you are trying to comprehend, the less research tools you have at your disposal. Not much you may consider obvious or take on faith. So, philosophy is something very, very strange from the point of view of common sense, especially since only very few of its results remain uncontested for any length of time.

Since I am convinced that philosophy is best studied by reflecting on specific, characteristic questions, I will not expand on its general nature. We will look at the following nine philosophical issues:

Knowledge about the world that exists outside of our consciousness.

Knowledge about the consciousness of other people.

The relationship between consciousness and the brain.

How is language possible?

Do we have free will?

The foundation of morality.

What inequality is unfair?

The essence of death.

Meaning of life.

This is just a select circle of problems - in addition to them, there are a great many others.

Everything I have said in this book reflects my personal view of these problems and does not necessarily coincide with the opinion of most philosophers. Yes, probably, the majority of philosophers and generally do not agree on these issues: philosophers are always arguing, and there are more than two opinions on every philosophical problem. My personal opinion is this: for the most part, these problems have not yet been resolved, and some of them may never be resolved. But I do not set myself the goal of giving answers here - even those that I myself think are correct. My task is to help you get the most general, preliminary understanding of these problems so that you can reflect on them yourself. Before plunging into the study of numerous philosophical teachings, it is very useful to feel the mysteriousness of the questions that they are trying to answer, to puzzle yourself over them. And the best way to do this is to look at some of the possible solutions and try to understand where they are unsatisfactory. I will try to keep the issues discussed open, but even if I express my own point of view, there is no need for you to trust it if you do not find it convincing.

There are many wonderful books in the genre of introduction to philosophy, containing collections of extracts from the works of both great thinkers of the past and modern philosophers. This little book cannot replace them, but still I hope that it gives a first glimpse of philosophy, doing it with the utmost clarity and simplicity. If, after reading it, you decide to take up the next book on philosophy, you will see for yourself how much more can be said about these problems in addition to what I have just said.

WHERE DO WE KNOW ANYTHING AT ALL?

If you think about this question, it turns out that the content of your consciousness is the only thing that you can be sure of.

Whatever you are convinced of - the existence of the sun, moon, stars; the homes and areas in which you live; history, science, other people, finally, your own body - all this is based on your experiences and thoughts, sensations and sensory perceptions. This is all you deal with directly, whether you look at the book you are holding in your hands, whether you feel the floor under your feet, whether you remember that George Washington was the first president of the United States, or that water is H20. Everything else is farther from you than inner experiences and thoughts, and is given to you only through them.

Usually, you do not doubt the existence of the floor under your feet, the tree outside the window, or your own teeth. In fact, most of the time you do not think at all about the states of consciousness that convince you of the existence of these things: it seems to you that things are given to you directly. But how do you know that they really exist?

If you insist that the external physical world must exist, since it would be impossible to see buildings, people around, stars in the sky, if there were no things outside that reflect and send light to the retina of your eyes, thereby conditioning your visual perception, then the answer, obviously, will be: how do you know all this? Your statement is just another statement about the existence of the external world and your attitude towards it, based on the evidence of your feelings. But you can rely on this specific evidence of the causes of visual perceptions only if at all you can already rely on the content of your consciousness, which testifies to you about the existence of the external world. And this is exactly what needs to be proved. If you begin to prove the reliability of some of your perceptions, appealing to your other perceptions, you will find yourself in a vicious logical circle.

The world would look somehow different to you if in fact it existed only in your consciousness, if everything that you take for external reality would only be an endless dream or hallucination from which you can never wake up ? If this were the case, then, of course, you would not be able to wake up, as you wake from a dream, because that would mean that there is no "real" world in which to wake up. So, such a situation, strictly speaking, would be different from normal sleep and natural hallucinations. We usually imagine a dream as what happens in the mind of a person who is actually lying in a real bed in a real house, even if in a dream he is headlong running away from a killer lawn mower through the streets of Kansas City. We also assume that normal sleep depends on the processes taking place in the sleeping person's brain.

But can't it turn out that all your perceptions are one endless dream, outside of which there is no real world? How do you know that this is not the case? If all your experience is a dream, outside of which there is nothing, then any arguments with the help of which you are trying to prove to yourself that the outside world exists, will be just a part of this dream. If you bang your fist on the table or pinch yourself, you will hear the sound of the punch or feel the pain of the pinch, but this will all be just another phenomenon in your mind - like everything else. This makes no sense: if you want to find out whether what is inside your consciousness leads to something outside it, then you cannot start from how things are presented from inside your consciousness.

But what else can you start from? Everything that you know about anything is given to you only through your consciousness - be it in the forms of perception, or information gleaned from books or from other people, or evidence of memory; and this is fully consistent with the thesis that in general everything of what you are aware of exists exclusively within your consciousness.

It is even possible that you do not have a body or a brain - after all, all your ideas about them arose only thanks to the evidence of your feelings. You have never seen your brain, you are simply convinced that everyone has it; but even if you did see it (or thought you saw it), it would be just another visual perception. It may happen that you, as a subject of perception, are the only thing in the world that exists, and there is no physical world at all - no stars, no globe, no other people. Maybe there isn't even any space.

The most radical conclusion that can be drawn from what has been said is this: your consciousness is the only thing that exists. This view is called solipsism. He stands alone and has very few supporters. As you can guess from this remark, I myself am not one of them. If I were a solipsist, I probably would not write this book - after all, I would not believe that there are readers. On the other hand, if I were a solipsist, I would probably still start writing it in order to make my inner life more varied and interesting: it would be enriched with impressions of how the book would look when it came out of print, how it would be read and how they will speak about it, etc. I could even imagine my impression of receiving - if I'm lucky - a royalty as well.

Perhaps you are the solipsist: in that case, you will see this book as a product of your own consciousness, coming into existence in the bosom of your experience as you read it. Of course, nothing I can say about myself will prove to you that I really exist or that this book exists as a physical object.

On the other hand, the conclusion that there is nothing and no one in the world except you is a stronger conclusion than the available evidence of consciousness allows. Based on the content of your consciousness, you cannot know that the external world does not exist. Probably, it would be more correct to make a more modest conclusion: you do not know anything that would go beyond your impressions and experiences. The external world may or may not exist; and if it does exist, then it may be completely different, and perhaps it is exactly as it seems to us - you have no way of saying anything definite on this score. This point of view on the existence of the outside world is called skepticism.

A stronger version of skepticism is also possible. Arguments similar to these show that you know nothing even about your own existence in the past and about your past experience, since everything you are dealing with is the present content of your consciousness, including the impressions of memory. If you cannot be sure that the world outside your consciousness exists now, then how can you be sure that you yourself existed before, up to the present moment? How do you know that you did not begin to exist just a few minutes ago, and already along with all your memories? The only guarantee that you still could not have been born a couple of minutes ago are our ideas about how people are born and how their memories are formed; these views, in turn, are based on ideas about what happened in the past. But to refer to these ideas as proof of their existence in the past means to again find ourselves in a closed logical circle. You would have already proceeded from the reality of the past when proving this reality.

We seem to be at an impasse: you cannot be sure of anything, except for the content of your consciousness at the moment. And apparently, any steps that you try to take to get out of this difficulty will yield nothing: any of your arguments will be based on a premise, the validity of which you will try to prove, namely that there is a real world outside your consciousness.

Suppose, for example, that you say that the external world must exist, because it is incredible and inconceivable that there should not be something behind all our perceptions that admits at least some explanation in terms of external causes. In response to this, the skeptic can make two points. First, even if such reasons do exist, how can you tell from the content of your experience what they are? After all, you have never directly observed any of them. Second, what is your belief that there must be some explanation for everything? Indeed, your natural, non-philosophical view of the world is based on the fact that the processes occurring in consciousness are caused - at least in part - by factors external to them. But you cannot accept this idea as true if you intend to get to the bottom of the matter and understand: how do you know anything at all about the world outside your consciousness. And the described principle cannot be proved simply by considering the inner content of your consciousness. This principle may seem very plausible to you, but what reason do you have for believing that it applies to the world?

Science, too, will not help us cope with this problem, no matter how it seems that it is capable of it. Usually, scientific thinking is based on universal principles of explanation, moving from a picture of the state of affairs in the world visible at first glance to various concepts that describe the world as it really is. We are trying to explain phenomena in the language of a theory that describes the reality hidden behind them - a reality that we cannot observe directly. This is how physics and chemistry come to the conclusion that everything around is made up of tiny and invisible atoms. Can we argue that the universal belief in the existence of the external world has the same scientific background and justification as the belief in the existence of atoms?

The skeptic will answer that scientific thinking raises the same skeptical problem that we have already met: science is just as vulnerable to it as perception. How do we know that the world outside our consciousness corresponds to our ideas about the correct theoretical explanation of the observed phenomena? If we cannot substantiate the reliability of our sensory perceptions in relation to the external world, then we also have no reason to think that we can rely on scientific theories.

But this problem can be approached in a completely different way. Some argue that such radical skepticism is nonsense, since the very idea of ​​external reality, with which no one can ever deal, is meaningless. From sleep, for example, you can wake up and find that you have just been asleep. A hallucination is something about which other people (and you yourself after some time) can be convinced that the object in sight is in fact simply not there. Perceptions and appearances that do not correspond to reality will necessarily come into conflict with other perceptions that nevertheless correspond to it, otherwise it makes no sense to talk about the discrepancy between appearance and reality.

From this point of view, a dream from which you can never wake up is not a dream at all: it will already be reality, the real world in which you live. Our view of things that exist is simply a view of what is observable. (This view is sometimes called verificationism.) Sometimes our observations are erroneous, but this only means that they can be corrected and refined with the help of other observations, as it happens when you wake up or, for example, find that you have mistaken a shadow on the grass. But if a correct idea of ​​things (for you or for someone else) is generally impossible, then the assertion that your impressions of the world are not true does not make sense.

If what we have said is true, then it turns out that the skeptic is in a mess. He deceives himself if he thinks he can imagine that his own consciousness is the only thing that exists at all. This is precisely self-deception, since the thesis that the physical world does not really exist cannot be true if someone cannot be convinced with their own eyes that it does not exist. And the skeptic is just trying to imagine that there is no one who could be convinced of this and in anything else, except, of course, the skeptic himself; and all that he can be a witness-observer is the content of his own consciousness. So solipsism is nonsense. He tries to "subtract" the external world from the totality of my impressions, but he fails, because in the absence of the external world they cease to be just impressions, but become perceptions of reality itself.

Does this argument against solipsism and skepticism have any strength? Not if we do not define reality as something accessible to our observation. But are we really incapable of understanding what the real world is and the facts of reality that no one can observe - neither man, nor any other creatures?

The skeptic will say: if the external world exists, the objects filling it must be observed precisely because they exist, but not vice versa: to exist is not the same as to be observed. And although we derive the idea of ​​sleep and hallucinations from those cases where we ourselves think we can observe the opposition between our inner experience and reality, this idea, no doubt, applies to cases where reality is not observable.

If so, then it apparently follows that it is not so absurd to think that the world can consist only of the content of our consciousness - although neither you nor anyone else could be sure that this is so. in fact. And if this is not nonsense, but an opportunity to be reckoned with, then, again, any attempts to prove it false will inevitably lead to a hopeless logical circle. So, maybe there is no way out of the prison of your consciousness either. This situation is sometimes referred to as an egocentric dead end.

And nevertheless, even after all that has been said, I am forced to state: it is almost impossible to seriously believe that the things of the world around us, perhaps, do not really exist. Our acceptance and trust in the world are instinctive and domineering: we cannot give them up so simply, out of purely philosophical considerations. And we live and we do not act at all as if other people and objects existed: we are convinced that they really exist, even after we have carefully thought out and understood for ourselves the arguments from which it would seem that we have no basis for such a belief. (We may have grounds for concrete confidence in the existence of specific things, for example, a mouse that has climbed into a bread bin. But such confidence is justified by the general system of our ideas about the world. And this changes matters - after all, such a system already presupposes the existence of an external world.)

If the belief in the existence of the world outside our consciousness arises in us in such a natural way, then, probably, there is no need to look for grounds for it. We can just lean on it in the hope that we are right. In fact, this is what most of us do, abandoning attempts to substantiate this belief: even if we are unable to refute skepticism, we cannot live in harmony with it either. But this means that we continue to adhere to the most common ideas about the world, despite the fact that (a) they can be completely false and that (b) we have no reason to exclude such a possibility.

So we are left with the following three questions:

1. Is it reasonable to consider the possibility that the content of your consciousness is the only thing that exists; or that even if the world is outside your consciousness and exists, it is completely different from how you imagine it?

2. If such a state of affairs is possible, then do you have any means of proving to yourself that this is not the case?

3. If you are unable to prove that anything exists outside of your consciousness, is it still permissible to continue to believe in the existence of the external world?

Questions to the text:

Thanks to what philosophical problems can be understood without referring to the history of thought?

How does Nagel see the difference between philosophy and natural science and mathematics?

What, according to Nagel, is the essence of philosophical research?

What is the difference between the philosophical and scientific way of asking questions?

Why “the more fundamental the concepts that you are trying to comprehend, the less research tools you have at your disposal”?

What's happened solipsism? What is the essence of this philosophical position?

What's happened skepticism? What is the position of skepticism about the existence of the outside world?

Why can't a belief in the existence of an external world have a scientific basis?

What argument does Nagel oppose to the point of view of radical skepticism?

What is position verificationism?

Why does the belief in the existence of the external world need not be justified?

Andrey Andreev:

Do you want proof that the world as a collection of spatial objects can be found somewhere else besides in the human mind? That only in the mind there is round and red, cold and warm? That only in your mind you hear the sound of the wind and the laughter of a child? Do you think that someone else in the world, besides those who are endowed with perception, sees the quantum-energy "dregs", as the world of various forms, hears and feels? I don't even know how to doubt it ...
Can you say that the mountain sees the sky, and the clouds are surprised at their reflection in the river? Then at least I will have something to refute. And so, why should I prove that I am me, that I am alive, that I am thinking and speaking?

You can know what you can check. And how can you check, bypassing consciousness, what you receive through consciousness? For example, you see a chair. Doubt - check by touch - really a chair. So this is your tactile sensitivity, given to you in consciousness. Okay, call someone else, like me. You ask - is it a chair? - I say yes, a chair. And what have you checked? Where did you get the proof? Conscious. Through what? through consciousness. And wherever you go, everywhere - either you know, but through your consciousness, or you don’t know and cannot be sure. "Objectively" everything exists only in your consciousness. And what is outside of it is from the evil one. Well, or a consequence of your trust in your "habits", "life experience". Consequence of trust - that is, a consequence of FAITH. That is all knowledge. Read our David Hume.

My answer to Andrey Andreev:

So, so, then you managed to prove that there is no objective world ???
Look, what Andreev Andrey is a fine fellow, he proved that the world exists only in consciousness, and there is no such thing as objective. Ay, well done.

Naive, however, is childish. : the fact that we know this world with the help of our sensations is clear to everyone.
Well? And what reason do you have to say that everything exists only in your mind?

I laughed as a child when I imagined how surprised God thinks: "how to do,

What other miracle organs can they create for the knowledge of the world, so that they believe that the world is real?
Anyway, they won't believe it anyway. Leave them like that. "
So you cannot prove that the world is not real and exists only in your consciousness.
And there is no reason to ask any other.
Because this drkgoi also exists only in your consciousness.
It means that your consciousness will speak for it, and by the way, for me, my upbringing, too, always
composes your mind. Well, how could it be otherwise.
Let's say you haven't read it, so it doesn't exist at all, and I never worked on it ..
You didn’t feel it, didn’t touch it, didn’t see it. have not read it, that is, it is not.
Or there is, if you have read it, but it exists only in your precious consciousness.
That is, if there is NO world like this, together with my Parent in it, in reality, then only you, that is, your consciousness, wrote all this crap of mine.
Why is there Praise, you (your consciousness) and "War and Peace" have composed the whole thing, and your loved ones as well
You also invented idealistic geniuses yourself, Andrey.
Why be shy, dear, admit it, if there is no peace, but only in consciousness, then the consciousness of others
too, no, you also invented them with your consciousness, but the fact that you see hands, feet, eyes, hear voices, see a text on a computer or a book by Hume - this is again your organs are lying to you, there is no nifmg anyone. Hume wrote, how can you trust the eyes, the reading, the seeing, how can you trust the hands that hold this book? No, you can't, Andrey.
Because only your deceiving organs give everything ... Well, there is no text of mine that you see with your eyes, you are now inventing it yourself, your eyes are deceiving you ...
Yeah, you famously thought up for Hume, for Cohn, Dewey, for Plato ...
After all, everything that you have read is your eyes deceived. It was all born in your mind.
Listen, what do we all do when you’re gone. Scary so ...
Suddenly, we will all evaporate overnight. Live longer, Andreev, maybe we all need to throw off and pay you for our existence, at least in your mind? We are also part of this non-existent world that lives only in your mind!
After all, it is much better for all of us to exist only in your mind than not to exist at all, after all, I was now able to look at a large piece of nut cake at night, so it’s not so bad for all of us to live in your mind. So live and support us, all the undead on.

Every person is afraid of death. But do we die with our body? The outstanding scientist of our time, Robert Lanza, found the answer to this question and proved that our consciousness exists in an infinite number of parallel universes outside of space and time. How is this possible? Read more in our article!

The book "Biocentrism: How Life and Consciousness Are the Key to Understanding the True Nature of the Universe" simply blew up the Internet with its loud statement that life does not actually end with the death of the body, but lasts forever.

The author of this book, scientist Robert Lanza, who was hailed by the New York Times as one of the most successful scientists of our time, believes that the theory of eternal consciousness is absolutely grounded and at least close in truth.

Out of time and space

Lanza is an expert in regenerative medicine and scientific director of the Society for Advanced Cellular Technologies. Before he became famous for his stem cell research, the scientist conducted a series of successful experiments to clone endangered animal species.

In addition, Lanza has recently started his studies in physics, quantum mechanics and astrophysics. This interesting combination became fertile ground for the creation of the theory of biocentrism, which the professor is currently engaged in. Biocentrism teaches that life and consciousness are the basis of the Universe, and that it is consciousness that creates the material world, and not vice versa.

By studying the structure of the Universe, its laws and the constants of the fundamental forces, Lanza assumes that intelligence existed before matter. He also argues that space and time are not objective and real things. They, in the understanding of the scientist, are only instruments of our animal understanding of life. Lanza argues that we actually carry space and time in our heads like turtles wear their shells. This means that people exist even outside of time and space. The theory of biocentrism assumes that the death of consciousness is impossible, and that people are mistaken in identifying themselves with their bodies.

We believe that the body will die sooner or later, and that our consciousness will immediately perish with it. This would be the case if the body created our consciousness. But what if the human body receives consciousness in the same way as the reception of a cable TV signal occurs? Then it becomes clear that consciousness continues to exist, even after it leaves its physical shell. In fact, consciousness does exist outside of time and space. It can be found anywhere: both in the body and outside it.

Lanza also believes that there are several parallel universes at the same time. If in one Universe the body dies, then in another it still exists and absorbs consciousness, which has left the first version of the Universe. This means that a person who dies does not end up in heaven or hell, but in a world similar to the one in which he lived. And this happens over and over again.

An infinite number of universes

An interesting and popular theory about parallel universes today has a huge number of supporters, including many famous scientists adhere to just such a view of the structure of life. Among them, physicists and astrophysicists stand out, who are absolutely confident in the existence of parallel worlds, which, in their opinion, may indicate the possible existence of an infinite number of Universes. They argue that there are no physical laws that do not allow the existence of parallel worlds.

This idea was first described by science fiction writer Herbert Wales in 1895. 62 years later, Dr. Hugh Everett studied it and made the assumption that at every moment in time, the universe is divided into countless similar parts. In one of these Universes, you are now reading this article, and in the other you can watch TV.

“The main determining factor in dividing the universe into pieces is our actions,” says Everett. When we make our choice, the universe is immediately divided into several universes, each of which contains different consequences of our actions.

Andrei Linde, a scientist from FIAN, developed the theory of the multiplicity of universes back in the 80s. He now works at Stanford University. Linde explains that the Universe consists of a large number of spheres that create spheres that are similar to themselves, which, in turn, then produce new spheres in even larger quantities, and so on ad infinitum. These spheres are completely independent of each other, but they represent different parts of the same physical world.

The fact that our universe is not unique is confirmed by data obtained with the Planck telescope. Scientists use this data to create the most accurate map of cosmic radiation that has existed since the beginning of the universe. They also discovered that there are a lot of black holes in the universe. Theoretical physicist Laura Mersini-Houghton of the University of North Carolina argues that such anomalies arise from the fact that the surrounding universes are intensely affecting our universe, and that black holes are the most obvious consequence of such an influence.

Scientific explanation for the existence of the soul

Thus, we have already learned that there are many places, or many different Universes, to which our soul can be moved after the death of the body, in accordance with the theory of neo-biocentrism. But is there a scientific theory of consciousness that would substantiate this claim? Yes, there is such an explanation, and its essence lies in what happens to consciousness during clinical death. According to Dr. Stuart Hameroff, clinical death occurs when the quantum information that lives in the nervous system leaves the body and is dispersed in the universe.

He argues that human consciousness resides in the microtubules of brain cells, which are the main center for quantum information processing. After death, this information leaves the body along with our consciousness. The scientist believes that our soul is the result of quantum gravitational effects occurring in these microtubules.

Thus, our consciousness creates the universe, and not vice versa. What happens in our head is inextricably linked with what happens in the outside world. Man simultaneously exists in several parallel Universes, and our future depends only on what we do and choose today. And most importantly, our consciousness is eternal!

Even Plato argued that the world is a single whole - a holon. Such a whole is not reduced to the sum of its parts, but generates them by itself. A phenomenon can also be a holon - an organic whole that develops according to the corresponding laws (art, for example). The probability of the coincidence of all conditions leading to the existence of the universe as we know it is so small that it cannot be taken into account in a rigorous theory.

It is no accident that the inquisitive thought of scientists has always looked for evidence of the existence of a given program of evolution. And not without success. An example of this is the attempts of the domestic paleobotanist S.V. Meyen to deduce a table of forms of living things, similar to the periodic table.

Today, in the light of recent discoveries, the existence of the world as a universal consciousness that manifests itself in various ways is a scientific reality. This implies the inevitability of a synthesis of science, philosophy and religion.

Now about the person. He is not ready now for new technologies and energies. A huge amount of spiritual moonshine is splashed on people. Everyone understands the danger posed to health by material moonshine. But spiritual moonshine has an immeasurably great destructive power. It is necessary - and urgently - a law on the psycho-protection of the population. This is a national security issue. We are now in a rapid flow of evolution, which we are only partially aware of. There is an urgent need to change to keep up with this flow. If we do not change, the new energies coming to the Earth will burn us.

The world is a colossal hologram. Each point of it has the completeness of information about the world as a whole. The basis of the world is consciousness, which is carried by spin-torsion fields. Words and thoughts are torsion bars that create the phenomena of the world. A thought is born - and the whole world immediately knows about it. A person is projected onto the Universe in proportions that cannot be compared with the size of his physical body. Realizing this, a monstrous responsibility falls upon a person. The field of consciousness gives rise to everything, and our consciousness is a part of it.

Question: Have you witnessed a miracle?

Answer: And I'm not alone. Our world is a miracle. The constant speed of light in all reference frames is a miracle. All speeds are relative, and this one - why is it always constant - is a miracle.

Question: Are you not afraid that new sects will arise on the basis of your discoveries?

Answer: Humans can make a toy, and often a very dangerous one, from any great discovery. They open fire and turn it into a toy. They open the atom and turn it into a toy. Today's meeting is for this purpose, so that the opening of torsion fields does not become another toy. It's all about us and how we will change, receiving this knowledge.

Question: What do you think about intuition?

Answer: Intuition is given to us so that we can experience the existence of God.

A. Moskovsky,
presenter n. international employee
Institute of Theoretical and Applied Physics, Moscow

Divine Matrix: Time, Space and the Power of Consciousness Braden Greg

Chapter 3. Are we passive observers or powerful creators?

We are tiny fragments of the Universe looking at ourselves and creating ourselves.

John Wheeler, physicist (b. 1911)

Imagination creates reality.

We humans are made of imagination.

Neville, clairvoyant and mystic (1905-1972)

In 1854, an Indian chief named Seattle warned the legislator fathers in the White House that the destruction of North American wilderness would have consequences in the distant future and threaten the lives of new generations. With the deepest wisdom, relevant today no less than in the 19th century, the leader said: “It was not people who weaved the Web of life, they are just threads in it. And everything that they do to this Web, they do to themselves ”1. This image of the great Web of life is exactly what I mean when I talk about our connection with Divine matrix. As a part of the world around us, we are in continuous conversation - a quantum dialogue with ourselves, the world around us and the entire Universe.

At every moment of this cosmic dialogue, our feelings, prayers and beliefs speak on our behalf with the universe. And every second we receive his answers, manifested in everything - from the vitality of our organism to the peace on the planet.

What does it mean to be a co-participant in the universe?

In the previous chapter, I already mentioned the words of the physicist John Wheeler that we humans are not just participants in the process that he called the "Universe of Participation", but its main participants. The most important thing in Wheeler's thought is the word complicity. In such a Universe, both you and I are parts of one whole, which is in a constant process of becoming. We create, catalyze the events of our lives and at the same time participate in them! We - tiny fragments of the Universe looking at themselves and creating themselves2.

And here great opportunities open up before us. If consciousness is capable of creating, then perhaps it is precisely this that creates the universe? Wheeler's words, spoken at the end of the 20th century, recall Max Planck's thesis in 1944: everything exists thanks to the conscious Mind, which is the matrix of matter. It remains only to ask: "What is this Mind?"

Man is a creature observing and studying the world around him. Whatever we look at, our consciousness immediately creates an object observation. This means that the Mind, about which Planck spoke, is us (or we, at least, a part of it).

Key 5: Consciousness creates! Focusing of consciousness is an act of creation.

It follows that our search for the smallest particles of matter and the boundaries of the universe will probably never be crowned with success. It doesn't matter whether we look through a microscope, penetrating deep into the quantum world, or peering into the most distant corners of the cosmos, the very act of our observation and the expectation to see something will generate more and more new objects.

Universe co-participation- what does it mean? If consciousness is truly capable of creating, then what are our real possibilities to change the world? My answer will surprise you.

Perhaps the best characterization of the human ability to turn dreams into reality was the soothsayer known as Neville, who lived in Barbados in the 20th century. In his many books and lectures, he simply and accurately spoke about the secrets of managing limitless possibilities. Divine matrix. From Neville's point of view, everything that a person experiences in his life - literally everything that happens to him, is a product of his consciousness, and nothing more. Neville was convinced that if we truly realize this fact, then there will be no barriers between us and the miracle. In his opinion, if Divine matrix serves as a receptacle for the entire universe, then consciousness organizes the entire space of events.

It's not difficult to start thinking differently than before. After the terrorist attacks of September 11, the same question was raised everywhere in New York and Washington: “Why they did that to us? What we them made?" We live in such a historical era when it is very easy to think of the world in terms of "we" and "them", wondering why bad things happen to good people. But if everything is connected by a single energy Field Divine matrix, no we and they are ONLY WE.

All people - from foreign rulers, whom we are accustomed to fear and hate, to our beloved and dear compatriots - are connected with each other in the most intimate way through the conscious B divine matrix, which serves as an incubator of reality. Together we create health or disease, peace or war. It is not easy to accept these truths discovered by modern science. In this simple truth, we can gain strength for healing and survival.

Neville's work draws our attention to one important point: the biggest mistake is to look for the reasons for our success and failure in life somewhere outside ourselves. Neville shares with us a big secret: "The great delusion of man is that he is looking for the reasons for anything outside of consciousness." What conclusion can we draw from this? The answer is simple.

Key 6: We have enough power to make any change in the world. This power is in our minds!

The world is subservient to us as much as we are able to focus the power of our awareness at the right moment in the right place. In his book The Power of Awareness, Neville confirms this thesis with many examples from life.

One of the stories in Neville's book stuck in my mind for many years. A twenty-year-old young man was diagnosed with a rare heart disease.

The doctors said that he would soon die. The young man was married and had two small children, people around him treated him with respect and love - in a word, he had every reason to live a long and happy life. By the time Neville was asked to speak with him, he was completely emaciated and looked like a skeleton. The young man was so weak that he could not speak. He only nodded his head when Neville told him about the power of persuasion.

From the point of view of our participation in the dynamic process of the universe, each problem can be solved in only one way - through changes in consciousness. With this in mind, Neville asked the young man to imagine that healing has already happened. As the poet William Blake said, the line between imagination and reality is very thin: "Man is imagination." Like the physicist David Bohm, who believed that the world is a projection of events from deeper levels of reality, Blake wrote: “Everything that belongs to you, although it seems to be external, is inside, in your imagination, a faint shadow of which this mortal world appears before us "4.

By focusing consciousness on objects generated by our imagination, we thereby give these objects life, allowing them to break through from the imaginary world into reality. Neville writes: “I suggested to him: Imagine the surprised face of the doctor, who discovered that you are recovering contrary to all predictions and common sense, you are getting out of a serious illness. Imagine how he examines you over and over again and mutters: "A miracle, this is a real miracle" ”5. I think you have already guessed where I am heading. The young man really went on the mend. A month later, Neville received a letter stating that he had recovered, and subsequently met him in good health, enjoying life and caring for his beloved family. The secret was simple: obeying Neville, the young man, instead of want healing, began to live as if he already recovered. Here's a way to transfer what you want from imagination to everyday reality - you just need to feel that our dreams already were embodied, desires were fulfilled and prayers were answered. This is how we find ourselves in a universe that Wheeler calls "a universe of co-participation."

Live from the result

There is a subtle, but very significant difference between make efforts to achieve a result and feel the result. Striving for a result means moving along the road to it.

We see milestones on this road, consistently solve problems that seem to bring us closer to: the goal, but in our minds it is always somewhere ahead, and not here and already. This is why Neville's advice is so important: “Get into the image of what you want; think on the basis of a fulfilled desire. "

A good example of how the action of consciousness is realized in the physical world can be found in the ancient schools of martial arts. I think you have seen how the craftsmen of these schools break concrete blocks or stacks of boards. At the moment of impact, they focus on carried out As a result - just like the young man who was healed with the help of Neville.

Of course, some show off tricks that don't require spiritual practice to the amusement of the audience, but when done in earnest, the key to success lies in the spotlight. When a martial artist is about to smash a concrete block, the last thing he thinks about is the contact of his own hand with its indestructible surface and is fully focused on the moment. perfect actions - block already broken, or, as in the story described by Neville, healing already happened.

The master concentrates on the point per concrete block, and as a result the hardness of the concrete becomes a secondary factor. The master's consciousness unfolds from the moment of the completed action, not along the complexity achievements result. This simple example reveals to us the principle of effective work of consciousness.

I encountered something similar in my youth. At the age of twenty, my life interests were limited to working in a winery and playing in a rock band. But as soon as I celebrated my twenty-first birthday, I unexpectedly began to practice yoga, meditation, martial arts and running. And in the future, these new hobbies more than once rescued me - when my life gave a fair amount of roll. I grabbed onto them and they helped me find my balance. Once in the dojo (martial arts gym), before training, I witnessed a POWER of concentration that I had never seen in my entire life in Northern Missouri.

On that day, the mentor entered the hall and invited us to try something unusual - to try all together, to move him from his place, after he plunged into deep meditation. There were twice as many guys in our group as there were girls. We surrounded the mentor and stood in silence. He sat down on the mat, crossing his legs, closed his eyes, extended his arms to the sides and changed the rhythm of his breathing. I remember watching closely as his chest rose and fell more and more slowly, until finally it froze, as if he had stopped breathing altogether. We approached the mentor and tried to budge him - rather lazily at first, because the task seemed to us quite simple. Having failed, we stirred and began to push and pull it properly - unsuccessfully. Then we changed tactics, huddled on one side and piled on him with all our weight. But we couldn't even move his fingers!

After a few moments, he took a deep breath, opened his eyes and smiled at us: “How? Am I still sitting in this place? " A loud burst of laughter defused the tension.

Closing my eyes, - the mentor told us, - I plunged into a vision, similar to a dream, and it became a reality. I vividly imagined that I was sitting, sandwiched by two mountains. My hands were chained to the tops of these mountains with strong chains. And you, my students, this vision was too tough, - he added ironically.

Listening to the mentor, I realized that at that moment he somehow extended his vision to us. This wonderful man gave us the key to the power to change the world. And in order to master this power, we must not only react to what is happening to us, but consciously choose everything that we consider necessary to experience.

The secret is that our mentor was chained to the tops of the mountains in his mind. And until he took off his imaginary chains, nothing could move him. Well, we are convinced of this.

According to Neville, this is possible only if you make the “dream a fact of the present” 6 and “feel that the desire has been fulfilled” 7.

So, everything is simple. But then why do we have difficulties when we try to create in A universe of complicity?

There are many possibilities, but the reality is one

Why on earth should our thoughts and feelings somehow influence what happens to us? And how, having imagined “a dream as a fact of the present,” can the order of events be changed if, for example, a world war is brewing? And is it possible to rewrite the predictable scenario when it seems to us that our family is on the verge of disintegration?

To live based on the reality of your dreams, you need to clearly understand under what conditions opportunities begin to be realized. To do this, we must recall the key discoveries of quantum physics. She was able to describe the behavior of subatomic particles, and so successfully that it turned out to be a set of rules by which we can predict what happens in a racing invisible world. The rules explaining the behavior of elementary particles are quite simple, but they sound rather strange. For instance:

the laws of classical physics are not universal, because at the micro level matter behaves differently than in the visible world;

energy can exist both in the form of waves or particles, and simultaneously in both forms;

the observer's consciousness affects the behavior of matter.

As good as these rules are, it is important to remember that the equations of quantum physics do not describe the actual existence of particles, but only the probabilities of their being - where are they may be, as they will, presumably act and what properties, most likely, possess. Man is made up of the same particles that obey quantum rules. Therefore, knowledge of these rules will help them comprehend the true capabilities of the human body.

So, the discoveries of quantum physics suggest what we are really capable of. Our world, our life and our bodies are what they are, because that is how they are displayed in the space of quantum possibilities. If we want to change something, we need to see and feel it. something differently than before, and thus to extract a new version of it from the suspension of countless potential possibilities. Only then will this option be implemented in the world as our reality. So my karate mentor, sitting on the tatami, felt himself in his vision chained to the tops of the mountains and no one could budge him.

The same can be said this way: which of the possibilities is actualized and becomes reality is determined by consciousness and the act of observation. It was this aspect of quantum physics that Einstein refused to accept: "I think the particle should have its own reality, independent of our measurements." Here "measurement" means the presence of an observer, that is, a person.

Key 7: What our senses focus on becomes reality in the visible world.

Undoubtedly, the question of the role of man in the universe is closely related to the question of the structure of the quantum microcosm, as we imagine it. And here one cannot fail to mention a series of experiments, the first of which was carried out in 1909 by the English physicist Jeffrey Ingram Tayler. Although this experiment is more than a hundred years old, it still remains the subject of scientific debate. Since then, it has been repeated many times, and each time with the same result, leaving scientists in disbelief. The essence of Teyler's experiment, called the "double slit", was as follows. A quantum particle, a photon, was passed through the barrier through one or two small holes. With one hole open, the photon behaved quite predictably - in other words, it ended its path in the same way as it began, and precisely in the form of a particle. But what if there are two holes in the barrier standing in his way? Common sense dictates that it will fly through one of them. Nothing like this! In this case, something unthinkable happens to the photon. It passes through both holes at once, which only an energy wave is capable of.

This is one example of particle behavior that scientists call "quantum uncertainty." Here is the only reasonable explanation for this phenomenon, the second hole somehow causes the photon to become a wave. But in order to do this, he must somehow determine that there is a second hole. The photon itself cannot "know" something in the literal sense of the word. The only source of knowledge in this situation is the experimental observer. The conclusion suggests itself: the observer's consciousness determined the wave behavior of the electron.

The result of Teyler's experiment can be summarized as follows. In some situations, the actions of a particle are predictable and obey the laws of the visible world, where things seem to be isolated from each other. In other situations, the particle, to the amazement of scientists, begins to behave like a wave. This is where the principles of quantum theory come into play and we have the opportunity to see the world in a new light, to feel that we are part of the universe, in which our consciousness plays a key role.

There are several scientific interpretations of the double slit experiment, each of which has its own i ith sides and in its own way successfully explains the problems at. Let's consider these interpretations in more detail.

Copenhagen interpretation

In 1927, employees of the Copenhagen Institute for Theoretical Physics, Niels Bohr and Werner Heisenberg, tried to comprehend quantum uncertainty. As a result, the so-called Copenhagen interpretation. At the moment, this is the most common interpretation of the behavior of quantum particles. If believe Bohr and Heisenberg, the world exists as an infinite number of overlapping possibilities. It is a kind of quantum fog - until something happens that attaches one of the possibilities to a certain point in space.

Rice. 6. According to the Copenhagen interpretation, reality becomes that of the possibilities (A, B, C, D, etc.), on which the attention of the observer is focused.

This "something" is the observer and his act of attention. According to Tayler's experiment shows that when a person looks at something, such as a photon flying through a barrier, the observation process turns one of the quantum possibilities into reality. That is, the version of the event on which the observer's attention is focused is actualized.

Arguments per and against:

Per: This theory most successfully explains the behavior of quantum particles.

Against: This theory (if it can be called a theory) is criticized for what (if it can be called criticism) that, according to its provisions. The universe can manifest itself only in the presence of an observer. In addition, the Copenhagen Interpretation does not take into account the factor of gravity.

Interpretation of "Multiple Worlds"

In 1957, Princeton University physicist Hugh Everett proposed the so-called Multiple Worlds interpretation to explain the strange behavior of quantum particles, based on the concept of parallel universes.

Everett's interpretation quickly gained popularity. Like Copenhagen interpretation, it assumes that at any given time, an infinite number of possibilities exist and are realized simultaneously. The difference is that here each probability has its own gravitational field, which requires energy to maintain. And the more energy-intensive this or that probability, the less stable it is. Moreover, it is impossible to keep all of them in a stable state at the same time - therefore, only one of them takes the form of a visible "reality".

Set of probabilities Set collapse

Rice. eight. According to Penrose's interpretation, there are many probabilities (A, B, C, D, etc.), only one of which can take the form of reality, since it takes too much energy to keep them all stable. At each moment of time, there are many probabilities, but the least energy-intensive one turns out to be the most stable - we perceive it as “reality”.

Arguments per and against:

Per: The most valuable thing in this interpretation is that for the first time it takes into account (and moreover, calls it the key moment of the existence of reality) gravity - the most important factor that became a stumbling block in Einstein's discussion with the developers of quantum theory.

Against: Many critics of Penrose's interpretation simply do not see any need for it. Quantum theory predicts the outcome of all quantum experiments by 100% without it. So we already have a perfectly viable theory of reality. Penrose's interpretation accomplishes the same task, taking into account the factor of gravity, which has not been possible with other theories so far.

What is the most correct interpretation?

One of the developers put it very accurately on the difficulties of quantum physics universal superstring theory theoretical physicist Michio Kaku: “There is an opinion that quantum theory is the weakest of all theories of the 20th century. But some say - in fact, the only thing that makes to evaluate the quantum theory in this way is that it is indisputably correct ”9.

Does at least one of the three interpretations explain all the "anomalous" phenomena at the subatomic level, and the structure of the visible world? As good as all of these interpretations are, and as well as correlated with what we observe in the laboratory, they overlook one factor - the role Divine matrix, repositories of all observed phenomena.

What if the "anomalies" in the behavior of quantum particles are not anomalies at all, but the normal state of matter? Maybe all the phenomena described above, such as the movement of information at superluminal speed and the ability of a particle to stay simultaneously at two points in space, actually indicate our own capabilities?

Whatever is said in these interpretations about the observer, they lose sight of the person, or rather, his ability to purposefully form the state of his consciousness (thoughts, feelings and beliefs) and thereby link the chosen probability with reality. Here science can learn a lot from ancient spiritual traditions. After all, both science and mysticism talk about the force that unites all that exists and gives us the opportunity to influence the behavior of matter - on reality itself. How? The very fact that we perceive the world around us.

There is a huge difference between how representatives of the scientific community and teachers of spiritual traditions perceive the discoveries of quantum physics. For the reasons I described above, physicists are usually convinced that the behavior of elementary particles has nothing to do with our daily life. In contrast, spiritual mentors are convinced that thanks to the processes taking place at the subatomic level, we can change our body and the world around us. If this is true, then everything that happens in quantum space directly affects our life.

As my Native American friend Joseph used to say, humans don't need machines to create the wonderful effects we see in quantum space. With the help of an ancient forgotten by us internal technology we can heal and heal, be in different places at the same time, see at a distance, read minds and live in peace and harmony with each other. And all this is due to our inherent ability to focus consciousness, which was developed and preserved by ancient spiritual traditions.

Reality creation

In the Mahayana Buddhist teachings, it is believed that the world exists only where our attention is focused. Both the world of forms and the formless world arise as a result of a special state of consciousness called "subjective imagination" 10. What we perceive as something quite real becomes so only when we focus our attention on it and feel it. Some terminological differences aside, these ancient concepts are very reminiscent of the quantum theory of the 20th century.

But since feelings play a key role in the choice of reality, the question arises: are we capable of convincing ourselves at the bedside of a seriously ill loved one that everything will be fine with her, thereby changing the situation? To answer this question, it is necessary to reformulate it.

An infinite number of realities implies an infinite number of possibilities. And somewhere among all the alternative possibilities, there is a scenario according to which our beloved will recover. Among them there is a reality in which she was never sick at all. However, for reasons that will forever remain a mystery to us, this scenario was drunk on the reality - which chained her to a hospital bed.

The answer to the above question can only be based on our beliefs and ability to choose. Therefore, the question should sound like this: "What reality do we choose, which one is our favorite and which one is the doctor?" And here we should make sure that we have the very possibility of choice.

As Neville's story of a hopelessly ill young man healed shows, reality is not set in stone. She is malleable and plastic - we can change her, even when it seems impossible. In Neville's case, the young man's attending physician diagnosed (chose reality) with a sad outcome. The young man, not knowing that he had a choice, believed the doctor and fell into his reality. It was only when Neville offered him another option, and he accepted it, that his body responded to the new belief, and rather quickly. (Another impressive example of this kind will be provided in Chapter 4.)

Einstein's statement is well-known: we cannot solve a problem as long as we remain at the same level of thinking that gave rise to it. Likewise, we cannot change reality as long as we are in the same state of consciousness that created it.

To realize one of the possibilities suggested by the Copenhagen and Penrose interpretations, as well as the Multiple Worlds interpretation, we must grab onto it. To do this, we should focus on it and how we should feel it, detaching ourselves from the initial perception of the situation.

Well, well, we did it - we imagined a new reality, for example, one where the patient we see turns out to be healthy. But how do you bring imaginary reality to life?

Here lies a dangerous trap for those who wish to change their view of the world. Fearing to lose a loved one, things dear to us or our own life, when faced with a threatening situation, we usually passively deny it - we refuse to believe in it. This passive rejection only leads to frustration and despair.

I had to lose friends who fell into this trap. They are no longer in our world. Of course, only they know what was really going on in their souls when they passed away, but I witnessed the struggle that they waged with themselves: “If I really am a powerful being, then why am I still in such miserable state? ”,“ I have changed my beliefs. Why am I not getting well? "

Here you can discuss a lot about what is “existing”, how the world works and what God's will is manifested in. But the only way to avoid the above trap is to realize that there is a very thin line between simply choosing a new opportunity and actually following it in your thoughts, feelings and beliefs, which will eventually awaken the new reality.

Key 8:It's not enough just to say that we are choosing a new reality.

To make one of the quantum probabilities come true, we have to live it! As Neville says, we must dissolve in a new opportunity, love a state ... live in it and leave the old completely ”11. Ancient spiritual traditions urge us to do the same. They call the technique of such communication between a person and the divine principle prayer.

Conversation with the quantum field: it's all about feelings

Earlier in this chapter, we looked at different interpretations of situations in which quantum uncertainty manifested itself. And although these interpretations differ in the explanations of the reasons for such effects, they all have one common denominator, namely, a person.

Observing something - that is, consciously focusing our attention on one point in space at a particular moment in time - we attach to this place and time one of the quantum possibilities. It doesn't matter if a new version of reality emerges from a parallel universe or from a quantum fog of possibilities. The main thing (and all interpretations converge here) is that the Reality surrounding us (just like that, with a capital letter) owes its external appearance to our presence.

For modern science, such a statement is truly revolutionary, but from the point of view of ancient spiritual traditions, it is a completely obvious fact. Mystics, scientists and healers of the past have tried their best to preserve and convey to us this great secret of the interaction of man and the universe. We find the messages they left in the most unexpected places.

The language that gives strength to our dreams, prayers and fantasies has been preserved everywhere - from wall inscriptions in temples and tombs lost in the deserts of Egypt, and Gnostic texts from the Nag Hammadi library to the practice of healers in the American Southwest. And, perhaps, the essence of this language was best expressed by a person living in a monastery on the high-mountainous Tibetan plain at an altitude of 4.5 km above sea level.

In the spring of 1998, I worked for almost a month as a consultant on a mixed research and pilgrimage expedition in the mountains of Central Tibet. We visited twenty-two male and two female monasteries and met many wonderful people - monks and pilgrims. It was then that I was fortunate enough to talk with the abbot of one of the monasteries.

On a frosty morning we entered the cramped prayer room. In it, surrounded by Buddhist statues and ancient tank(tapestries with the words of the great teachings of the past woven on them) a man of indeterminate age was sitting in the lotus position. I looked into his eyes and, with the help of the guide, asked the question that I asked all the monks we met along the way:

What do you do, when we see you praying and hear you chant sutras for sixteen hours a day, when mantras, bells and gongs sound?

You do not see our prayers, because the prayer cannot be seen, - the guide translated his answer.

You only see what we do when we create a feeling in our body. Prayer is a feeling.

How wonderful that is, I thought. And how simple it is! Monks and nuns during prayer speak in a quantum language of feelings, which has no words for external expression. But the experiments of the XX century have shown that it is human feelings that influence the substance that makes up the universe. Feelings are what comes into communication with the quantum forces of the Universe and changes the behavior of the atoms, electrons and photons of the outside world. Divine matrix understands the language of feelings.

Key 9: Feelings are the language in which one can speak with the Divine Matrix. Feel that your goal has been achieved and you will feel that your prayers have been answered!

The abbot of the Buddhist monastery said what the research of scientists of the 20th century testifies and, in addition, shared a secret - how we can speak in the language of quantum possibilities. He himself did this using a technique we know as prayer. No wonder prayer works miracles! After all, it takes us to the place where our dreams become the reality of the visible world.

Compassion is a creative natural strength and feeling

The abbot's answer hit me like a blow. In his Slovakian I heard an echo of the ancient Gnostic and Christian ideas of two thousand years ago. For prayer to work, it is necessary to overcome the doubts that often accompany our good desires. Jesus' dictum, preserved in the library from Nag Hammadi, assures us that once doubts are cast aside, our strength will become immeasurable. Then if we say to grief: move, it will move 12.

In 2005, I happened to come to Tibet again and spend thirty-seven days in the monasteries there. During the trip, it turned out that the abbot, who shared with me the secret of sensual prayer in 1998, had already died. The circumstances of his death remained a mystery to me, but, be that as it may, he left this world. We were not familiar with his successor, but he, upon learning of our arrival, invited us to continue the conversation started by his predecessor.

On a frosty Tibetan morning, we met in another prayer house with the new abbot of the monastery. Just a minute ago, in almost complete darkness, we cautiously made our way down the corridor, sliding along the stone floor, on which yak oil had been spilled for centuries. Now I am looking around in a cold, cramped and poorly lit chapel located in the heart of the ancient monastery. I drop my words into the thin, icy air: “What connects people with each other, the world around them and with the entire Universe? What brings prayers out of our body and keeps the world of integrity? " The abbot stares at me intently as the guide translates my questions to him into Tibetan. When the guide stops talking, he says just one word.

Compassion, the guide translates. - The great teacher says that people are united by compassion.

What does it mean? - I ask the guide, tensely pondering the received answer. - Does he mean compassion as a kind of creative natural force or as an emotional experience?

The abbot and the guide exchange remarks incomprehensible to me.

All things are connected by compassion, - says the guide in English. - This is the final answer.

And then I realized that I really heard a genuine and definitive answer. Just four words - all things are connected by compassion. But how much sense they have!

A few days later, I had a conversation on the same topic with a high-ranking monk from another monastery. Without any formalities that had to be observed when communicating with the abbot, we sat in his cell - a small room where he ate, slept, prayed and studied the sutras. The cell was lit by the dim light of the oil-filled yak lamps that had been burning here for hundreds of years, giving light and warmth.

By this point, my guide already knew what exactly I wanted to find out. Looking at the low, soot-covered ceiling, I asked my interlocutor:

What is compassion? The creative force of nature His gaze rested on the same spot on the ceiling that I had been looking at a few seconds ago.

The monk sighed and pondered, looking for the answer in the storehouses of wisdom he had accumulated in the monastery from the day he came there as an eight-year-old boy. Then he looked right at me and spoke two words

Both, ”the translator repeated in English. - Compassion is both the creative force of the universe and human experience.

An overwhelmingly simple answer. That day, at an altitude of five thousand kilometers above sea level and at a distance of many hours' drive from the nearest city, I heard words filled with such wisdom that Western civilization has not been able to perceive until now. The monk revealed to me a secret - it connects us with the Universe and gives real strength to our feelings, nothing more than a feeling of compassion.

Not every feeling works

The Buddhist monk's answer, filled with profound wisdom, has been confirmed by recent, more complete translations of ancient Christian texts from the Aramaic language spoken. Essenes(authors of the Dead Sea Scrolls).

It is enough to compare the canonical version of the Ask and Receive portion of the Gospel with the original restored text to understand how freely the words of Christ have been handled over the centuries and how much valuable from a practical point of view details have been lost. experience?

The modern text of the Gospel of John says:

“Truly, truly, I say to you, whatever you ask the Father in my name, he will give it to you. Until now you do not sip anything in my name; ask and receive, that your joy may be full ”(John 16:23, 24) 3.

Compare this quote to the original text:

“Truly, truly, I say to you, ask for anything

Father directly, from within my Name, will give

to you. Until now you have not asked for anything from my Name;

ask without hidden thoughts and let it be yours

intention is clothed in my name, abide in the Answer.

so that your joy may be complete ”4.

Obviously, in a language understandable To the divine matrix are feelings. It is rather a state of being v something than doing something. At the same time, one must understand that not every feeling is capable of having an effect. Otherwise, the world would be a strange place, consisting of fancifully mixed embodied ideas and feelings of various people.

A Buddhist monk said that compassion is both a creative natural force and an experience that gives access to it. The deepest meaning of Buddhist teachings is as follows: in order to awaken genuine compassion in oneself, a person must stop evaluating the current situation and predict its outcome. In other words, he needs to step beyond the ever-doubting ego. It is this quality of feelings that allows you to meaningfully and effectively speak with Divine matrix. As the physicist Amit Goswami says, to transform quantum probability into the reality of this world, something more is needed than the ordinary mind. A person should be in a “non-standard state of consciousness” 15.

The above passage from the Gospel of John, translated from the Aramaic language, clarifies this point - we should ask without hidden thoughts. The same can be expressed in a different, more modern language: our choice should be dictated by the desires that come from not from the ego. The art of focusing your mind so that what you want is embodied in reality implies a lack of attachment to the results of your choice. That is, you need to pray without reasoning about what should or should not happen.

Key 10: Not every feeling is truly powerful. Only a feeling, free from the ego and its value judgments, is capable of creating.

One of the best descriptions such feelings can be found in the great Sufi poet Rumi. His words are simple and powerful: “Beyond the concept of right and wrong action is the field. We will meet there ”16. How often can we boast that we are in a field of lack of judgment - especially when the lives of our loved ones hang in the balance? However, it is these experiences of life that teach us the greatest lesson in strength, demonstrating our actual relationship with the universe. co-participation.

The sad irony is that the more we want to change the world, the weaker our ability to do so. Why? Because most of human desires come from the ego. If not for this, our desires would not be so important to us. As no one grows spiritually, a person realizes that he can change reality, and at the same time it becomes less and less necessary for him. In much the same way, our Desire to drive weakens after we have learned to drive. Having acquired the ability to work miracles, we begin to accept the world as it is.

May He answer the prayers of meditators, singing, dancing and praying for the healing of their loved ones!

Our prayers become effective when we freely wield our power, without giving it special importance. A good desire for the healing of a loved one to happen without fail often contains an attachment to the result. There is a strong need for healing, which implies that it is hasn't happened yet. Such a distance between the current situation and the miracle of healing only strengthens the reality in which the disease is present! And here is the time to turn to the second part of the guide, which we found in the new translation of the text of the Gospel.

The quoted Aramaic passage goes on to say: may your intention be clothed in my name, abide in the Answer, so that your joy may be full. In fact, modern scientific experiments testify to the same thing. We must fill our hearts with the experience of health and well-being, as if we already got the result, even before he was embodied in reality.

In this passage, Jesus communicates that those to whom he speaks did not. The same can be said about my friends who died prematurely, who were not helped by either prayers or good intentions. They probably sincerely believed that they were waiting for an answer to their prayers, but they themselves limited the possible result: “Please, let will happen recovery".

According to Jesus, this is not a language that is understood Divine matrix. He invites students to talk to the universe differently. To open the door to our true healing potential, we need to feel literally enveloped in the recovery of a loved one.

In this feeling we take the leap from assumptions, that healing is possible, to the reality of such healing, It is a kind of energetic shift, similar to the classical "quantum leap". Likewise, an electron in an atomic orbit passes from one state of energy to another without any intermediate stages.

By changing the state of our consciousness, we will know for sure that we are speaking in the language of quantum choice, and not just thinking about our desires. This consciousness becomes a pure space where prayers are initially heard, where dreams come true and miracles happen.

We are connected to creative power

In 1930, in a dialogue with the Indian poet Rabin-Dranat Tagore, Albert Einstein outlined two points of view on the place of man in the universe that existed at the beginning of the 20th century: “There are two concepts of the Universe. The first represents the world addicted from a person ... the second considers him completely independent from the human factor "17. Based on the experiments described in Chapter 2, conscious observation of the smallest particles of the universe, such as atoms and electrons, directly affects the behavior of matter. And, perhaps, we will be able to find a third point of view, between the poles designated by Einstein.

This third point of view should take into account that, although man did not participate in the creation of the Universe, now we are present in it and it continues to grow and develop. Change is an integral part of the visible and invisible world; it is an ongoing process that we can count on to participate in, it encompasses the entire Universe, from stars whose light reaches us after they have already gone out, to mysterious swirls of matter called "black holes."

It is now clear that we are not just present in the world. As conscious observers, we are part of everything we see. And although scientists have yet to explain exactly how we change reality, it is obvious that in our presence it changes. We can say that to have consciousness means to create. As physicist John Wheeler said, we live in the universe co-participation.

However, this does not mean at all that we can impose our will on the universe and manipulate what is happening at our own discretion. Yes, we are inextricably linked to quantum reality and connected to its creative power, even small changes in our life can have a huge impact on the world around us and even on the entire universe. But, realizing their right co-participate in the processes taking place in the Universe, we understand that it was given to us in the first place so that we create ourselves.

Our quantum connection with space runs so deep that scientists have had to create a new vocabulary to describe it. One of the "words" of this dictionary is the so-called "butterfly effect", which shows what large-scale consequences even the smallest events sometimes lead to. Most often, to illustrate this effect, the following example is given: "The flap of the wings of a butterfly in Tokyo in a month can turn into a hurricane in Brazil" 18. Or let's remember the story: in 1914, the chauffeur of Archduke Ferdinand turned into the wrong street - as a result of his mistake, the head of the Austrian Empire found himself face to face with his assassin, which led to the outbreak of the First World War.

Just imagine, the wrong decision of some chauffeur had global consequences for all mankind! But we all make such accidental mistakes from time to time.

In Chapter 2, we saw three experiments that clarify our relationship with the world around us. They show that DNA changes the matter that makes up the universe, and feelings change DNA itself. According to military research by Cleve Baxter, these effects are independent of time and distance. The cumulative result of the experiments can be formulated as follows: you and I possess some kind of inner force acting beyond the bounds of physical laws known to man. Maybe this is exactly the same force about which St. Francis wrote six hundred years ago: Beautiful and unbridled forces are hidden in us. " If we truly have the ability to alter the basic substance of the universe in order to heal or restore peace to the planet, there must be a language that allows us to do these things consciously. And it is - this is the language of feelings, imagination and prayer, lost in the West due to the incorrect edition of the Bible, published by the Christian Church in the 4th century.

When a miracle loses its power

The literature describes many examples of how the "mind-body" mating works through some types of prayer. Scientific experiments carried out in leading universities and field studies in zones of military conflicts indicate that a person's bodily sensations not only influence his behavior, but also affect the world around him19. The strength we receive from prayer lies in the interconnection of our inner and outer experiences. And even though the mechanism for obtaining this power is not yet entirely clear, the main thing is that it exists. But there is another mystery here. Research shows that the positive effect of prayer lasts only while it is being chanted and stops when the prayer stops.

For example, when worshipers asked for peace during experiments, researchers noted a significant decrease in the number of road accidents, calls to ambulances, and even crime. Peaceful thoughts only gave rise to peaceful events

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