According to the Buddhist definition, the mind ( sems) is “only clarity and awareness” ( gsal-rig-tsam), and it represents the personal, subjective mental activity of perceiving phenomena ( myong-ba). Clarity means the creation of knowable appearances of phenomena ( ‘char-ba), A awareness– cognitive involvement in them ( 'jug-pa). Only implies that it occurs without a separate, uninfluenced, monolithic self directing or overseeing the activity. “I” exists, but only as something that is ascribed on the basis of the extension of continuously changing moments of cognition of continuously changing objects.
Ways to become aware of phenomena Arrow down Arrow up
All types of mental activity are ways of awareness ( shes-pa). These include:
- primary types of consciousness ( rnam-shes),
- various types of secondary awareness ( sems-byung, mental factors).
The Sautrantika and Cittamatra philosophical systems add a third category:
- reflective awareness ( rang-rig).
Reflective awareness accompanies every moment of non-conceptual and conceptual cognition of an object, while itself remaining non-conceptual. It focuses only on and cognizes other types of awareness, that is, primary consciousnesses and various types of secondary awareness. It does not cognize the objects of the primary consciousnesses and the various types of secondary awareness on which it focuses. It "seeds" a mutable abstraction ( ldan-min ‘du-byed, inappropriate influencing variable) – mental imprint ( bag-chags) perceived type of cognition, which then provides the ability to remember ( dran-pa, mindfulness) is cognition. Recall occurs through the conceptual cognition of a mental aspect resembling a previously known object, along with a category ( spyi, general), which appears in our mind when we cognize an object and into which all mental aspects similar to this previously cognized object fall.
According to the Gelug tradition, within the Madhyamaka framework, reflective awareness recognizes only the Madhyamaka Yogacara Svatantrika current. Madhyamaka Sautrantika Svatantrika and Madhyamaka Prasangika reject even its conditional existence ( tha-snyad-du yod-pa). According to schools other than the Gelug, the conditioned existence of reflective awareness is accepted by all Madhyamaka branches.
Primary consciousnesses Arrow down Arrow up
All Buddhist systems agree that there are at least six types of primary consciousness:
- consciousness of the eye ( mig-gi rnam-shes),
- ear consciousness ( rna'i rnam-shes),
- nose consciousness ( sna'i rnam-shes),
- consciousness of language ( lce'i rnam-shes),
- body consciousness ( lus-kyi rnam-shes),
- consciousness of mind ( yid-kyi rnam-shes).
In contrast to the Western view of consciousness as a general capacity for awareness of all senses and mental objects, Buddhism distinguishes six types of consciousness, each of which corresponds to the sphere of a particular sense or mind.
Primary consciousness cognizes only the essential nature ( ngo-bo) of an object, that is, the category of phenomena to which the object belongs. For example, the consciousness of the eye cognizes a visual image as a visual image.
The Cittamatra schools add two more types of primary consciousness, so that a list of the eightfold system of primary consciousnesses is obtained ( rnam-shes tshogs-brgyad):
7. deluded awareness ( nyon-yid),
8. alayavijnana (kun-gzhi rnam-shes, all-encompassing consciousness-base, consciousness-storage).
Alayavijnana- individual, not universal consciousness, which underlies all moments of knowledge. It cognizes the same objects as other types of cognition on which it lies, but it is an indefinite cognition of what appears in its sphere ( snang-la ma-nges-pa, inattentive cognition), and it lacks clarity regarding objects. She carries a karmic legacy ( sa-bon), mental imprints of memories, both of which are mutable abstractions attributed on the basis of alayavijnana. The continuity of personal alayavijnana ends with the attainment of enlightenment.
Deluded awareness is directed towards and perceives alayavijnana maturing factor (rnam-smin-gi cha) as a false self. On a gross level, it recognizes it as “I”, existing as an unchanging, integral entity, independent of its aggregates ( rtag gcig rang-dbang-can). By aggregates are meant the five aggregates ( phung-po, Skt. skandha), making up every moment of our knowledge. These are forms of physical phenomena (including the body), feeling some level of happiness, discrimination, other influencing variables (emotions, etc.) and primary consciousness.
At a more subtle level, deluded awareness cognizes the ripening factor of alayavijnana as the "I", which is a substantial, separately cognizable thing, "capable of holding its own position" ( rang-rkya ‘dzin-thub-pa’i rdzas-yod).
According to schools other than the Gelug, all Madhyamaka systems recognize the conditioned existence of Alayavijnana and deluded awareness. According to the Gelug school, none of the Madhyamaka systems even recognize their conditional existence.
General explanation of secondary awareness Arrow down Arrow up
Like the primary consciousnesses, the various types secondary awareness– these are simply ways of knowing objects. They are aware of their objects in a special way, but without interpolation ( sgro-‘dogs, adding something that is not there) and negation ( skur-‘debs, denial of what is). Some of them perform functions that help the primary consciousness to perceive an object ( 'dzin-pa, “cognitively accept”). Others add emotional coloring to the perception of the object.
A system of various types of secondary awareness accompanies every moment of the work of primary consciousness, and each of them has common five corresponding properties(mtshungs-ldan lnga) with accompanying primary consciousness.
According to the Vaibhashika view as reflected in the "Treasury of Special Branches of Knowledge" ( Chos mngon-pa'i mdzod, Skt. Abhidharma kosha) Vasubandhu - and the Madhyamaka Prasangika agrees with this - the five corresponding properties are:
- support ( rten) – they rely on the same cognitive receptor ( dbang-po);
- an object ( yul) – cognition is directed to the same focal object ( dmigs-yul);
- aspect ( rnam-pa) – they create the same cognitive (mental) appearance;
- time ( dus
- natal source ( rdzas, natal substance) - although they arise from their own natal sources, namely from individual karmic tendencies ( sa-bon, karmic seeds, karmic legacy) - these natal sources have a single slope (ris-mthun). Therefore, they function harmoniously without interfering with each other.
According to the Cittamatra view as presented in the Anthology of Special Branches of Knowledge ( Chos mngon-pa kun-las btus-pa, Skt. Abhidharma-samuccaya) Asangi, the five corresponding properties are:
- natal source ( rdzas) – all types of secondary awareness arise from a single natal source (one karmic heritage), which has one slope with the primary consciousness that they accompany;
- an object ( yul) and aspect ( rnam-pa) – they have the same manifested object to which cognition is directed;
- essential nature ( ngo-bo) – they belong to the same type of phenomena, namely either destructive ( mi-dge-ba, “negative”), or to creative ( dge-ba, “good”), or to those not defined as either destructive or creative ( lung ma-bstan);
- time ( dus) – they arise, remain and cease at the same time;
- world ( khams) and bhumi level of mind ( sa, Skt. bhumi) - they are objects of the same world of samsaric existence or the same bhumi level of the arya bodhisattva mind.
Basic Awareness Arrow down Arrow up
Some ways of being aware of an object fall into neither the category of primary nor secondary awareness. The most common example is basic awareness (gtso-sems). Basic awareness consists of one or another primary awareness and accompanying varieties of secondary awareness. This is the dominant way of recognizing an object: it characterizes the cognition that occurs.
An example of basic awareness is bodhichitta. Bodhichitta includes mental awareness focused on our personal future enlightenment, as well as types of secondary awareness such as the intention to achieve enlightenment and thereby benefit all beings. According to the Gelug exposition, the five types of deep awareness ( ye-shes) – mirror-like, leveling, individualizing, fulfilling and awareness of the sphere of reality (Sanskrit. dharmadhatu) are also other examples.
Total number of types of secondary awareness Arrow down Arrow up
Various systems abhidharma (chos-mngon-pa, special sections of knowledge) provide different lists with different numbers of types of secondary awareness. In addition, the types of awareness that are given in all the lists are often given different definitions.
For example, the Theravada system, as set out in the Comprehensive Text of the Subjects of Knowledge (Pali: Abhidhammattha-sanghaha) Anuruddhi, gives a list of 52 types of secondary awareness. The standard explanation of this topic in Bon, given in the text “The Hidden Essence of the Sections of Knowledge” ( mDzod-phug) Shenraba Mivo ( gShen-rab mi-bo), which is like a treasure text ( gter-ma, terma) revealed by Shenchen Luga, there are 51 types of secondary awareness ( gShen-chen Klu-dga’).
In his Treasury of Special Branches of Knowledge, Vasubandhu identifies 46 types of secondary awareness, while in his Explanation of the Five Aggregates ( Phung-po lnga rab-tu byed-pa, Skt. Panchaskandha-prakarana) he gives a list of 51. Vasubandhu's list of 51 types of secondary awareness differs significantly from Bon's list of 51. Asanga also gives a list of 51 types in his Anthology of Special Branches of Knowledge. This list follows Asanga's list of 51 types, but gives many types of awareness different definitions and in some places slightly changes their order.
The Madhyamaka schools follow the Asanga version. Here we present his system based on the explanation given by the 17th century Gelug master Yeshe Gyeltsen ( Kha-chen Ye-shes rgyal-mtshan) offered in the text "A clear indication of the nature of primary and secondary awareness" ( Sems-dang sems-byung-gi tshul gsal-bar bstan-pa). We will present some of the main discrepancies only from Vasubandhu's Treasury of Special Branches of Knowledge, since many Tibetans study this text as well.
Asanga's list includes:
- five constantly operating types of secondary awareness ( kun-'gro lnga),
- five certifying types of secondary awareness ( yul-nges lnga),
- eleven creative emotions ( dge-ba bcu-gcig),
- six root disturbing emotions and states of mind ( rtsa-nyon drug),
- twenty secondary disturbing emotions ( nye-nyon nyi-shu),
- four types of variable secondary awareness ( gzhan-‘gyur bzhi).
These lists of secondary awareness are not exhaustive. There are many more of them than 51. Many positive qualities ( yon-tan) that are cultivated on the Buddhist path are not listed as separate types. For example, this concerns generosity ( sbyin-pa), ethical discipline ( tshul-khrims), patience ( bzod-pa), love ( byams-pa) and compassion ( snying-rje). The various lists provide only a few important categories of secondary awareness.
Five Ongoing Types of Secondary Awareness Arrow down Arrow up
Five constantly operating types of secondary awareness accompany every moment of cognition.
(1) Feeling some level of happiness (tshor-ba, feeling) – how we experience the maturation of our karma. This maturation includes:
- the aggregates with which we are born,
- the environment in which we live,
- events that happen to us that are similar to what we ourselves did in the past,
- desire to repeat past behavior patterns.
We experience one or another level of happiness as the ripening of creative karma, and a certain level of unhappiness as the ripening of destructive karma. Happiness, neutral feeling and unhappiness form a continuous spectrum. Each of them can be either physical or mental.
Happiness is a feeling that we want to experience again when it stops. Unhappiness, or suffering, is a feeling that we want to get rid of when it arises. Neutral feeling is when we experience neither one nor the other desire.
Feeling some level of happiness may or may not be upsetting. It's frustrating ( zang-zing), if accompanied five corresponding qualities, common with thirsty (medium-pa) in relation to such bodies of knowledge, which spoiled (zag-bcas), that is, mixed with error, and perpetuate ( nyer-len) samsara. It's not upsetting ( zang-zing med-pa), when he possesses the five corresponding qualities common to the complete absorption of emptiness among the Aryans ( mnyam-bzhag, "meditative balance"). Arya's complete absorption can only be accompanied by non-upsetting happiness or a non-upsetting neutral feeling.
(2) Discernment (‘du-shes, recognition) perceives a special characteristic feature ( mtshan-nyid) manifesting object ( snang-yul) non-conceptual cognition or composite trait ( bkra-ba) of the manifested object of conceptual cognition, and also attributes to it conditional significance ( tha-snyad 'dogs-pa). However, it does not necessarily assign a name or mental label to its object, nor does it compare it with previously known objects. Mental labeling with words and names is a very complex conceptual process. Thus, discernment is not at all the same as “recognition.”
Thus, in non-conceptual visual cognition, we can distinguish colored shapes in the visual field, for example a yellow shape. According to Gelug, we can also distinguish common objects, such as a spoon, in non-conceptual visual cognition. In such cases, the distinction does not assign the names “yellow” or “spoon.” In fact, discrimination does not even know that the color is yellow and the object is a spoon. It only distinguishes it as some kind of conditioned object. Thanks to this, newborns can distinguish light from dark or heat from cold. This is known as discrimination, which perceives a characteristic feature of an object ( don-la mtshan-mar ‘dzin-pa’i ‘du-shes).
In conceptual cognition, discrimination assigns a conventional term or meaning ( sgra-don) to its object – the manifested object of cognition, namely the audio category ( sgra-spyi) or semantic category ( don-spyi) – in the process of excluding the “other” ( gzhan-sel), something that is not this object, although this process does not occur with each of the options in turn. Moreover, alternatives do not have to be present to be eliminated. Thus discrimination, by assigning a name to an object, such as "yellow" or "spoon", distinguishes the category "yellow" from everything else that is not in that category, such as the category "black", and likewise the category "spoon" - from everything else that does not belong to this category, for example from the “fork” category. This process is known as discrimination, which perceives the characteristic feature of a particular convention ( tha-snyad-la mtshan-mar ‘dzin-pa’i ‘du-shes). In non-conceptual cognition of this type, discrimination does not occur.
(3) Thanks prompting (sems-pa) mental activity encounters a particular object or moves in its direction. In general, urge pushes the mental continuum to perceive objects. Flow of mind ( sems-rgyud, mental continuum) is an endless individual sequence of moments of mental activity.
Mental Karma ( yid-kyi las) is the same as mental urge. According to Sautrantika, Cittamatra, Madhyamaka-Svatantrika and the Madhyamaka-Prasangika explanation in schools other than Gelug, physical and verbal karmas are also mental urges.
(4) Contact Awareness (reg-pa) distinguishes ( yongs-su gcod-pa) pleasant objects of knowledge ( yid-du 'ong-ba), unpleasant and neutral, and thus serves as the basis for experiencing the object with a feeling of happiness, unhappiness or with a neutral feeling.
(5) Please note, or "taking into account" ( yid-la byed-pa) involves (‘ jug-pa) mental activity into an object. Cognitive involvement can only involve paying some attention to an object, from very little to very much. It may also involve focusing on an object in a certain way. In particular, attention can be focused on an object diligently, restoratively, continuously, or effortlessly.
Instead, or in addition to this, attention may view the object in a certain way. It can consider the object consistently ( tshul-bcas yid-byed, correct perception) with what it really is, or inconsistent ( tshul-min yid-byed, misperception), considering it to be something it is not. Four types of inconsistent attention to the five aggregates of our cognition—considering them immutable rather than changeable; bringing happiness, not problems (suffering); pure, not unclean; having a truly existing personality, and not lacking it. The four types of concerted attention to aggregates are the opposite of these.
All five constantly operating varieties of secondary awareness are necessarily present at every moment of cognition of any object. Otherwise, using the object ( longs-su spyod-pa) as an object of knowledge would be incomplete.
As Asanga explains,
- We don't actually perceive an object unless we feel some level of happiness on a scale from happy to unhappiness with a neutral feeling in between.
- An object belonging to one or another field of sensory cognition does not become our object of perception if we do not distinguish any of its characteristic features.
- We do not even meet the object of knowledge and do not go towards it if we do not have an impulse to do so.
- We have no basis for knowing an object to have a particular feeling if there is no contact awareness to recognize it as pleasant, unpleasant or neutral.
- We do not engage in cognition of an object if we do not pay attention to it, even if very little.
Five Types of Secondary Awareness Associated with Confidence Arrow down Arrow up
Vasubandhu gave a general definition of the following five types, and from his point of view they also accompany every moment of knowledge. Asanga called them types of secondary awareness associated with confidence and gave them more precise definitions. Asanga argued that they accompany only creative types of cognition, since they are characterized by confident understanding ( rtogs-pa, understanding) of the object. Accordingly, they are special cases of the category that Vasubandhu designated. They allow mental activity to certify ( nges-pa) your object, that is, perceive it with confidence.
(1) Positive motivation (‘dun-pa) is not just motivation ( kun-slong) to acquire any object, to achieve any goal, or to do something in relation to these objects or goals when they are acquired or achieved. This is the desire to possess some creative object, do something with it, or achieve a desired constructive goal. This may be the intention to meet with a creative object previously known, the intention not to be separated from such an object, or a keen interest ( don-gnyer) in order to acquire some creative object in the future. Positive intention leads to joyful zeal ( brtson-grus), when we are trying to get a desired object or achieve a goal.
(2)Firm conviction (mos-pa) is focused on a fact that we have correctly verified that it is so and not otherwise. Its function is to make our belief in the truth of a fact (dad-pa) so firm that the arguments and opinions of other people cannot dissuade us. Vasubandhu interprets this type of secondary awareness as respect. It perceives that an object has some level of positive qualities on a scale from none to the complete presence of all advantages - and this may be accurate or distorted.
(3)Mindfulness(dran-pa) is not simply the retention of a cognizable object, when we do not lose sight of it as the object of our focus. It also prevents situations where the mental activity forgets or loses the creative object with which it is familiar. Mindfulness has three characteristics:
- the object must be creative and we must be familiar with it (‘ dris-pa);
- aspect ( rnam-pa) mindfulness is that it is focused on this object, without forgetting or losing it;
- The function of mindfulness is that it prevents the mind from wandering.
Thus, mindfulness is like “mental glue” (‘ dzin-cha), which holds the object of concentration without letting go of it. Its strength can be anywhere from weak to strong.
(4)Mental fixation (ting-nge-‘dzin, concentration) is not simply maintaining fixation on any object perceived by any type of cognition, including sensory cognition. In this case, mental fixation forces mental activity to maintain unidirectional involvement over time when it is focused on a designated creative object ( btags-pa'i dngos-po). In other words, the object of fixation should be what the Buddha defined as creative. Moreover, the object must be perceived by the consciousness of the mind, since mental labeling is a function that only mental conceptual cognition can perform. Fixation is abiding ( gnas-cha) mind on the object, and it can be of varying strength, from weak to strong. It serves as the basis for recognition.
Karma Kagyu and Sakya traditions for achieving shamatha(a calm and stable state of mind) is taught to focus on a visual image, such as a Buddha statue. This instruction does not contradict Asanga's definition of mental fixation, since the mentioned traditions involve focusing on the Buddha statue as generally accepted object. According to their philosophy, the objects of visual cognition are only individual moments of colored forms, while common objects, such as a Buddha statue, are cognized only through conceptual mental cognition. This is explained by common objects, lasting in time and being a collection of information from different senses, are designated by the mind based on the sequence of moments of visual cognition of color forms.
(5)Recognition (shes-rab, “wisdom”) focuses on an object, analyzing it and distinguishing its strong qualities from its weak ones, its advantages from its shortcomings. This happens on the basis of four principles ( rigs-pa bzhi) – dependence, functionality, proof by reason and the nature of phenomena. Thus, together with other certifying types of secondary awareness, recognition understands ( rtogs-pa) its object, for example, whether it is creative, destructive or whether the Buddha did not define it as creative or destructive. The function of recognition is to stop indecisive hesitation regarding the object.
Vasubandhu called this type of secondary awareness intellectual awareness (blo-gros) and defined it as the secondary awareness that confidently recognizes whether something is right or wrong, constructive or destructive, and so on. It adds some level of confidence (even if it is a very low level) to the discrimination of the object being known, and may or may not be accurate. Thus, intellectual awareness does not necessarily understand its object correctly.
Eleven creative emotions Arrow down Arrow up
(1) Belief in the truth of a fact (dad-pa) focuses on something existing and knowable, something that has positive qualities or potential, and considers it to be existing or true, or considers some fact about it to be true. Thus, belief in the truth of a fact implies acceptance of reality.
There are three types of belief in the truth of a fact:
- purifying faith in fact ( dang-ba'i dad-pa) has clarity about this fact and, like a water filter, purifies the mind. Vasubandhu specifies that it clears the mind of disturbing emotions and states of mind regarding the object;
- belief in a fact based on reason ( yid-ches-kyi dad-pa), considers a fact about something to be true based on reflection on the reasons that prove it.
- aspiring belief in a fact ( mngon-‘dod-kyi dad-pa) considers as true a fact about an object, as well as the aspiration that appears in us regarding this object as a result. For example, that we are capable of achieving a positive goal and that we will achieve it.
(2) Self-esteem (ngo-tsha) – the desire to refrain from negative behavior due to concern for how our actions will affect ourselves. According to Vasubandhu, this type of secondary awareness means presence of values. This is respect for positive qualities and for those who possess them.
(3) Concern about how our actions affect others (khrel-yod), is the desire to refrain from negative behavior because we care about how our actions will affect those associated with us. For example, this could be our family, teachers, social group, ethnic group, religious movement or compatriots. For Vasubandhu this kind of secondary awareness means conscience, thanks to which we refrain from overtly negative actions. This type of secondary awareness and the previous one accompany all creative states of mind.
(4) Detachment (ma-chags-pa) – weary disgust ( yid-‘byung) and thus lack of craving for obsessive existence ( srid-pa) and objects of obsessive existence ( srid-pa'i yo-byad). It does not necessarily imply complete freedom from craving: only a certain degree of freedom. It may be non-attachment to the obsessive longings of this life, to the obsessive longings of any life in general, or to the tranquility of liberation (Skt. nirvana) from obsessive existence. It serves as a basis for avoiding erroneous behavior ( nyes-spyod).
(5) Equanimity (zhe-sdang med-pa) - reluctance to cause retaliatory harm ( mnar-sems) limited (living) beings, our own suffering or situations that bring us suffering, which arise due to any of these two factors or may simply be unpleasant situations. Equanimity does not imply complete freedom from anger and also serves as the basis for refraining from wrongful behavior.
(6) Lack of naivety (gti-mug med-pa) – recognition, which is aware of individual details ( so-sor rtog-pa) regarding cause-and-effect relationships in behavior or regarding reality, counteracting naivety regarding them. Lack of naivety can be acquired from birth ( skyes-thob) due to the ripening of karma or may arise as a result of practice ( sbyor-byung) listening to or reading spiritual texts, reflecting on their meaning, or meditating on their rightly understood meaning. It does not imply complete freedom from naivety and also serves as a basis for refraining from erroneous behavior.
(7) Joyful Zeal (brtson-‘grus) – rejoice in creative deeds. Asanga explained its five aspects or types:
- joyful zeal like armor ( go-cha'i brtson-'grus), which allows us to endure difficulties and arises from reminding ourselves of the joy with which we began this task;
- constant and respectful persistence in completing a task ( sbyor-ba’i brtson-‘grus);
- diligence without despondency and evasion ( mi-‘god-ba’i brston-‘grus);
- diligence without retreating ( mi-ldog-pa’i brtson-‘grus),
- diligence when we do not stop there ( mi-chog-bar mi-‘dzin-pa’i brtson-‘grus).
(8) Feeling Ready (shin-sbyangs, flexibility, plasticity) - a feeling of plasticity, or readiness for action ( las-su rung-ba) at the level of body and mind, thanks to which mental activity remains involved in the creative object for as long as we want. It is achieved when we do not allow the body and mind to accept unwanted states, for example, stopping restless body movements or wandering of the mind. Feeling ready produces a restless, invigorating feeling of physical and mental bliss.
(9) Caring attitude (bag-yod, caution) is a type of secondary awareness, thanks to which we, remaining in a state of non-attachment, equanimity, lack of naivety and joyful diligence, meditate on creative phenomena and protect ourselves from deviating towards spoiled (negative) phenomena. In other words, by feeling disgust and lack of desire for obsessive existence, not wanting to cause harm in response to the suffering caused to us, free from naivety about the consequences of our behavior, and enjoying constructive actions, we, through a caring attitude, act constructively and refrain from destructive behavior . We care about what happens to others and to ourselves, and about the consequences of our behavior for others and for ourselves. We take this seriously.
(10) Equilibrium (btang-snyoms), or tranquility, is a secondary awareness which, when we are in a state of detachment, equanimity, lack of naivety and joyful zeal, allows mental activity to remain effortlessly in a state devoid of anxiety, free from mobility or dullness of the mind, in a natural state of spontaneity and openness.
(11) No cruelty (rnam-par mi-‘tshe-ba) is not just equanimity, when we do not want to harm, irritate or disturb suffering limited beings. In addition, there is compassion here - the desire for them to be free from suffering and its causes.
Six Root Disturbing Emotions and States of Mind Arrow down Arrow up
Disturbing emotions and states of mind ( nyon-mongs, Skt. bell-bottom), appearing, depriving us of peace of mind ( rab-tu mi-zhi-ba) and throw us off balance so that we lose our composure. There are six root kleshas, which also give rise to secondary disturbing emotions and states of mind. According to Vasubandhu's classification, five of the six root kleshas are not related to worldview ( lta-min nyon-mongs). Accordingly, these are emotions. The sixth is a group of five states associated with worldview ( nyon-mongs lta-ba can). These are the five disturbing states of mind, or attitudes towards things. Asanga calls this group the five "troubling misconceptions" ( lta-ba nyon-mongs-can). For brevity, we will call them “erroneous views.”
With the exception of the Vaibhashika school of philosophy, all other Indian Buddhist philosophical systems ( grub-mtha') argue that all but a few disturbing emotions and states of mind have two levels: doctrinal ( kun-brtags) and spontaneously occurring ( lhan-skyes). Doctrinal disturbing emotions and states of mind arise due to the conceptual schemes of an erroneous worldview. Spontaneously arising ones lack this basis.
Among disturbing emotions not related to worldview, the exception is hesitation, and among worldviews - accepting an erroneous view as the highest, accepting erroneous morals or behavior as superior And distorted view. They do not have a spontaneously arising form, they are always doctrinal. The Sautrantika philosophical system also does not recognize the spontaneously arising form extreme views. The Vaibhashika philosophical system does not recognize the spontaneously arising form of any of the disturbing states of mind (erroneous views). According to Vaibhashika philosophy, all five types of wrong view are purely doctrinal.
(1) Passionate desire (‘dod-chags) is aimed at any external or internal corrupted (associated with delusion) object, animate or inanimate, with a desire to take possession of it, which is based on the fact that the object seems attractive in nature. The function of passionate desire is to bring us suffering. Although craving or greed can occur in both sensory and mental cognition, it is based on a previous conceptual interpolation. Note that sensory cognition is always non-conceptual, while mental cognition can be either conceptual or non-conceptual. The preceding interpolation either exaggerates the merits of the desired object, or adds virtues of which it is completely lacking. Thus, conceptual interpolation directs attention to the desired object in an inconsistent way (misperception), for example, considering something dirty (a body full of excrement) to be clean.
From a Western point of view, we can add that when a passionate desire is directed towards another person or group of people, it can become a desire to possess that person or group - to have them belong to us or, conversely, to have us belong to them. It appears that craving is often accompanied by a prior conceptual denial of the object's negative qualities.
Vasubandhu defines this root disturbing emotion as attachment or possessiveness. She does not want to let go of any of the five types of desired sensory objects (sights, sounds, smells, tastes or physical sensations) ( 'dod-pa'i 'dod-chags), or our obsessive existence ( srid-pa'i 'dod-chags). It is also based on exaggeration or an inconsistent way of paying attention to the damaged object. Attachment to desired sense objects is the same as attachment to objects at the level of desired sense objects ( 'dod-khams, world of desires). Attachment to obsessive existence is attachment to the level of immaterial forms ( gzugs-khams, the world of forms) or to the level of formless beings ( gzugs-med khams, the world without forms), that is, attachment to the deep states of meditative trance achieved in these worlds.
(2) Anger (khong-khro) is directed at another limited being, at our own suffering, or at situations that involve suffering and arise on the basis of one of these two factors, or simply at situations in which we feel suffering. There is a lack of patience here ( mi-bzod-pa) and the desire to get rid of them, for example, by causing them harm or pain ( gnod-sems) or attacking them ( kun-nas mnar-sems). Anger is based on the fact that we view the object as unattractive or repulsive in nature. Its function is to cause us suffering. Hostility is a subtype of anger, and it is directed primarily at limited beings, although not exclusively.
As with craving, although anger can originate in both sensory and mental cognition, it is based on a prior conceptual interpolation. This interpolation either exaggerates the negative qualities of the object, or adds disadvantages that it does not have. Thus, conceptual interpolation draws attention to an object in an inconsistent way, for example by incorrectly treating something as an error that is not one.
From a Western perspective, it can be added that when anger and hostility are directed at another person or group, it can take the form of rejection of that person or group. On the other hand, out of fear that another person or group will reject us, we may direct anger towards ourselves. It appears that anger is often accompanied by a previous conceptual denial of the object's merits.
(3) Arrogance ( nga-rgyal, pride) – complacency ( khengs-pa), based on an erroneous view of a changeable system (‘ jig-lta). As will be explained below, this erroneous view focuses on one or another aspect or system of aspects from our five aggregates and identifies them with an uninfluenced, integral self, separate from and superior to the aggregates. Among the various forms and levels of the erroneous view of a changing system, arrogance is based on spontaneously arising self-grasping ( ngar-‘dzin lhan-skyes). The function of arrogance is to prevent us from appreciating and respecting the merits of others ( mi-gus-pa), making learning impossible. There are seven types of arrogance:
- Arrogance ( nga-rgyal) - complacency when we feel that we are better than someone else who is inferior to us in one way or another.
- Exaggerated arrogance ( lhag-pa'i nga-rgyal) - complacency when we feel that we are better than someone who is our equal in one way or another.
- Extreme arrogance ( nga-rgyal-las-kyang nga-rgyal) - complacency, when we feel superior to someone who is superior to us in one way or another.
- Selfish arrogance ( nga'o snyam-pa'i nga-rgyal) - complacency when we think about ourselves, focusing on our aggregates that perpetuate samsara ( nyer-len-gyi phung-po).
- False or premature arrogance ( mngon-par nga-rgyal) - complacency when we feel that we have achieved some quality that we have not actually achieved or have not yet achieved.
- Humble arrogance ( cung-zad snyam-pa’i nga-rgyal) - complacency when we feel only slightly inferior to someone who is actually significantly superior to us in one way or another, but superior to almost everyone else.
- Distorted arrogance ( log-pa'i nga-rgyal) - complacency when we feel that this or that wrong behavior to which we are inclined ( khol-sar shor-ba), is a good quality we have achieved, for example, that we are good hunters.
Vasubandhu mentions that some Buddhist texts list nine types of arrogance, but they can be reduced to three of the categories mentioned - arrogance, exaggerated arrogance and humble arrogance. These nine types are types of complacency when we feel:
- I am superior to others
- I am equal to others
- I'm shorter than others
- others are superior to me,
- others are equal to me
- others are lower than me,
- there is no one who is higher than me,
- there is no one who is equal to me,
- there is no one who is lower than me.
(4) Unawareness ( ma-rig-pa, ignorance), according to both Asanga and Vasubandhu, represents confusion ( rmongs-pa), when we don't know ( mi-shes-pa) cause-and-effect relationship in behavior or the true nature of reality ( de-kho-na-nyid). Mental confusion represents heaviness of the mind as well as the body. Thus, unawareness, the disturbing state of consciousness that leads to and perpetuates uncontrollably repeated rebirth (samsara), does not include ignorance of someone's name. Unawareness causes distorted confidence ( log-par nges-pa), indecisive hesitation and complete bewilderment ( kun-nas nyon-mongs-pa). In other words, unawareness makes us stubborn in our belief in what is wrong, insecure and tense.
In accordance with the “Commentary to [“Collection] of reliable knowledge [Dignagi]”” ( Tshad-ma rnam-‘grel, Skt. pramana-varttika), written by Dharmakirti, unawareness is also the obscurity of the mind when it understands something in a wrong way ( phyin-ci log-tu ‘dzin-pa).
Destructive behavior arises from and is accompanied by a lack of awareness of cause and effect. Therefore, Asanga explains that through this type of unawareness we accumulate karma, which leads to the experience of worse births. Awareness of the true nature of reality causes and accompanies all actions - destructive, creative and neutral. Speaking only about creative behavior, Asanga explains that, due to this type of unawareness, by our creative behavior we accumulate karma to experience more favorable samsaric births.
According to Vasubandhu and all Hinayana schools of thought (Vaibhashika and Sautrantika), unawareness of the true nature of reality refers only to unawareness of how persons exist ( gang-zag) – us and others. This is due to the fact that the Hinayana schools do not talk about the absence of impossible identity of phenomena ( chos-kyi bdag-med, selflessness of phenomena).
According to the Prasangika interpretations of the Sakya and Nyingma schools and the Madhyamaka-Svatantrika and Cittamatra interpretations of all four Tibetan traditions, Asanga's definition of unawareness of the true nature of reality does not include unawareness of how phenomena exist. This is because, from their point of view, not being aware of how things exist is not a disturbing state of mind that prevents liberation. They attribute this type of secondary awareness to the obscurations of cognition ( shes-sgrib), in other words, to obscurations regarding all cognizable phenomena. This type of defilement prevents omniscience.
The Madhyamaka Prasangika explanation of the Gelug and Karma Kagyu schools classifies unawareness of the true nature of how all phenomena exist as a disturbing state of mind. They include it in the definition of Asanga and in the group of emotional obscurations ( nyon-sgrib), in other words, obscurations, which are disturbing emotions and states of mind that prevent liberation.
Naivety (gti-mug) is a subtype of unconsciousness. In the narrow sense of the word, naivety refers to the unawareness that accompanies only disturbing states of mind - both unawareness of cause and effect and unawareness of the true nature of reality. Craving (or attachment, depending on the definition), hostility and naivety are called the three poisonous emotions ( dug-gsum).
(5) Hesitation (the-tshoms, doubt) means that we have two points of view regarding what is true, in other words, it is an oscillation between accepting and rejecting what is true. “True” refers to facts, such as the four noble truths or cause-and-effect relationships in behavior. Hesitation may be inclined towards what is true, towards what is false, or may be divided between them equally. Indecisive hesitation is the reason that we do not begin creative actions.
Asanga points out that the main problem in this case is the disturbing, erroneous hesitation ( the-tshoms nyon-mongs-can). It is hesitation that tends to make a wrong decision about what is true. It is problematic because if the hesitation is tilted toward what is right, or even split down the middle, it can lead to constructive action.
(6) Erroneous Views see objects in a certain way. They are looking for objects ( yul-‘tshol-ba) and view them in a certain way, clinging to them, without analyzing or exploring these objects. In other words, they presuppose one or another relationship to objects. Erroneous views arise only during conceptual cognition and are accompanied by either interpolation or denial. However, being varieties of secondary awareness, they themselves do not interpolate or deny anything.
There are five erroneous views. Asanga explains that each of them is a disturbing, mistaken recognition ( shes-rab nyon-mongs-can). However, these are not subtypes of recognition that belong to the certifying types of secondary awareness, since they do not meet Asanga's criterion for certifying awareness, which must understand objects correctly.
Moreover, Asanga explains that each of the five wrong views implies:
- tolerating this erroneous view because it lacks recognition that it brings suffering;
- attachment to it because there is no understanding of its fallibility;
- perception of him as reasonable;
- the conceptual basis to which this awareness is firmly held;
- assumption that it is correct.
Five Misconceptions Arrow down Arrow up
(1) The erroneous view of a changing system (‘jig-tshogs-la lta-ba, 'jig-lta) searches among our aggregates that perpetuate samsara for one or another changing set of interrelated factors and clings to it as a basis for interpolation (projection) of the accompanying conceptual basis (state of mind) to which it firmly clings. The conceptual basis is the concept of “I” ( nga, bdag) or “mine” ( nga'i-ba, bdag-gi-ba). This erroneous view does not focus on other people's aggregates. However, by “I” and “mine” we mean not the conventionally existing “I” and “mine,” but erroneous ones that do not correspond to anything real at all. The erroneous “I” can be understood as either an unchanging, integral “I” that exists independently of aggregates ( rtag-gcig-rang-dbang-gi bdag), or the self-sufficient knowable “I” ( rang-rkya thub-‘dzin-pa’i bdag). Thus, the erroneous view of a changeable system is based on ignorance of how the conventional self exists, and is accompanied by clinging to the impossible soul of the personality ( gang-zag-gi bdag-‘dzin). It is the clinging to the impossible soul of the individual, and not the erroneous view itself, that projects the interpolation of the false “I” and “mine.”
More specifically, the erroneous view of the changing system is a disturbing, erroneous recognition that "clings" to the changing system of aggregates as if it were identical with the self ( ngar-‘dzin), that is, the false “I”. Or does it cling to them as “mine” ( nga-yir ‘dzin), in other words, as something completely different from the false "I", for example, for something that this "I" possesses, controls or inhabits. By “grasping” we mean the conceptual cognition of an object through one or more interpolated categories and the perception of this interpolation as correct. Conceptual categories constitute the conceptual basis to which this erroneous view is rigidly held. In this case, these interpolated categories include the impossible false self, as well as completely identical (“one”) or completely excellent ("a lot").
Moreover, the erroneous view of a changing system seeks out one or more aggregates and clings to them on the basis that it distinguishes them from everything else. While it is a disturbing, erroneous discernment, it gives certainty to the discernment. This erroneous view is also accompanied by misperception (inconsistent attention): it is this mental factor that considers (takes into mind) this aggregate or aggregates through interpolated categories.
According to Tsongkhapa, the erroneous view of a changing system does not focus on aggregates, as explained by Vasubandhu and Asanga. According to the Gelug Prasangika system, it focuses on the conventional self, which is ascribed based on the changing system of our aggregates. Moreover, the false self it clings to is the self that is truly proven to exist.
(2) Extreme view (mthar-‘dzin-par lta-ba, mthar-lta) examines our five samsara-perpetuating aggregates in the light of eternalism ( rtag-pa) or nihilism ( ‘chad-pa). In his “Great Guide to the Successive Stages of the Path” ( Lam-rim chen-mo) Tsongkhapa clarifies this by saying that the extreme view is a disturbing, erroneous recognition focused on the conventional self, which the previous disturbing state of mind identified with the changing system. The extreme view views the conventional self as having this identity forever, or denies its continuance in subsequent lives. According to Vasubandhu, the extreme view holds that the very aggregates that produce samsara either last forever or cease completely at the time of death, without continuing in future lives.
(3) Accepting an erroneous view as higher (lta-ba mchog-tu ‘dzin-pa) considers supreme one of our erroneous views, as well as the aggregates that perpetuate samsara, on which this erroneous view is based. Tsongkhapa clarifies that this disturbing, erroneous view can be directed at the erroneous view of a changing system, the extreme view, or the distorted view. According to Vasubandhu, this disturbing state of mind may, with discordant attention, regard the samsara-perpetuating aggregates from which the three erroneous views mentioned above arise as either entirely pure in nature or as sources of genuine happiness.
(4) Accepting erroneous morals or behavior as superior (tshul-khrims-dang brtul-zhugs mchog-tu ‘dzin-pa) considers this or that type of erroneous morality or behavior, as well as the aggregates that perpetuate samsara and serve as the basis for this erroneous morality or behavior, as purified, liberated, and definitely leading out of samsara. This erroneous view arises from holding an erroneous view of a changeable system, an extreme view, or a distorted view. It views erroneous morality and behavior as a path that purifies ( ‘dag-pa) us from negative karmic force ( sdig-pa, negative potential), releases ( grol-ba) from disturbing emotions and definitely removes ( nges-par ‘byin-pa) from samsara (the uncontrollable cycle of rebirth). It also regards the samsara-creating aggregates that follow this morality and behavior as purified, liberated, and definitely delivered from samsara through them.
Tsongkhapa explains that erroneous morality is getting rid of trivial ways of acting that are pointless to give up, such as standing on two legs. Erroneous behavior is changing our way of dressing, as well as behavior at the level of body and speech in a trivial way, which is actually meaningless; for example, this refers to the ascetic practice of standing in the hot sun on one leg and naked.
(5) Distorted View (log-lta, false view) considers the real cause, the real result, the real functioning or the existing phenomenon as inauthentic or non-existent. Thus it is accompanied by a denial, for example, that constructive behavior and destructive behavior are the real causes of happiness and unhappiness; that past and future lives actually function; or that there is an achievement of liberation and enlightenment.
According to Tsongkhapa and Gelug Prasangika, the distorted view can also regard a false cause, false effect, false functioning, or non-existent phenomenon as genuine or existing. Accordingly, it can also be accompanied by interpolation, for example, that the primordial matter ( gtso-bo) or the Hindu god Ishvara is the cause or creator of limited beings.
Twenty secondary disturbing emotions Arrow down Arrow up
The twenty secondary disturbing emotions come from the three toxic emotions: craving, hostility, and naivety.
(1) Hatred (khro-ba) – a type of hostility; it is a cruel intent to cause harm.
(2) Resentment (khon-‘dzin) is a type of hostility when we harbor a grudge. Resentment supports the intention to take revenge for harm caused to us or our loved ones.
(3) Concealing wrong actions ('chab-pa) is a type of naivety. This is when we hide and do not admit, to others or to ourselves, our unspoken actions (kha-na ma-tho-ba). It can be naturally unpronounceable actions (rang-bzhin-gyi kha-na ma-tho-ba), such as the destructive effect of killing a mosquito. Or it could be prohibited unpronounceable actions (bcas-pa'i kha-na ma-tho-ba) - neutral actions that the Buddha forbade certain people or from which we need to abstain in accordance with our vows, such as not eating after noon if we are a monk or nun with a full set of vows.
(4) [Desire] to insult (‘tshig-pa) is a type of hostility, the intention to speak offensively, based on hatred and resentment.
(5) Envy (phrag-dog) – a type of hostility; a disturbing emotion when we are unable to tolerate the merits or fortunes of others due to excessive attachment to our own advantage or the respect shown to us. So it's not exactly the same as English envy(envy), which suggests that we ourselves want to gain these good qualities or good fortune and often wish that the other person would lose them.
(6) Hoarding (ser-sna) - a type of passionate desire, attachment to material gain and respect, when we, not wanting to part with what belongs to us, cling to it and do not want to share with others or do not use it ourselves. So it's more than the English word suggests stinginess(stinginess). Stinginess is simply an unwillingness to share or use what we have. It doesn't have the hoarding aspect of hoarding.
(7) Pretentiousness (sgyu) belongs to the categories of passionate desire and naivety. Due to excessive attachment to material gain and respect, pretentiousness, driven by the desire to deceive others, tries to demonstrate good qualities that we lack.
(8) Hiding shortcomings, or hypocrisy, (g.yo) – a subtype of passionate desire and naivety. Caused by excessive attachment to material gain and respect, it is a state of mind where we hide our shortcomings and mistakes from others.
(9) Conceit (rgyags-pa) is a type of passionate desire. Seeing signs of long life or other types of samsaric well-being - health, youth, wealth and so on, we feel self-satisfied happiness and take pleasure in it.
(10) Cruelty (rnam-par ‘tshe-ba) – a type of hostility; it has three forms:
- hooliganism ( snying-rje-ba med-pa) – a cruel lack of compassion when we want to harm others;
- self-destruction ( snying-brtse-ba med-pa) – a cruel lack of self-love when we want to harm ourselves;
- perverse pleasure ( brtse-ba med-pa) – cruel joy when we see others suffer or hear about it.
(11) Lack of self-esteem (ngo-tsha med-pa, lack of honor) - can be a type of any of the three poisonous emotions. It is a lack of restraint from destructive behavior out of concern for how our actions will affect ourselves. According to Vasubandhu, this type of secondary awareness means valuelessness. This is a lack of respect for positive qualities and for those who possess them.
(12) Lack of concern for how our actions affect others (khrel-med) can also refer to any of the three toxic emotions. It is a lack of restraint from destructive behavior caused by concern for how our actions will affect those associated with us. This includes our family, teachers, social and ethnic group, religious tradition, compatriots. For Vasubandhu, this type of secondary awareness signifies a lack of conscience and represents intemperance from what is patently bad. This and the previous secondary awareness accompany all destructive states of mind.
(13) Brain fog (rmugs-pa) is a type of naivety. It is a heaviness in the body and mind due to which the mind becomes unclear, inoperative, unable to generate a cognitive appearance of the object or to understand the object correctly. When the mind actually becomes unclear due to fogginess, it is mental dullness ( bying-ba).
(14) Agility of mind (rgod-pa) is a type of passionate desire. Because of this secondary awareness, the mind moves away from the object and thinks or remembers something attractive that we previously experienced. Because of it, we lose peace of mind.
(15) Lack of belief in fact (ma-dad-pa) – a type of naivety; it has three forms, opposite to the three forms of belief in the truth of a fact:
- lack of belief in a fact based on reason, such as a cause-and-effect relationship in behavior;
- lack of faith in a fact, such as the virtues of the Three Jewels of refuge, due to which our mind becomes polluted with disturbing emotions and conditions and feels unhappiness;
- lack of belief in a fact, such as the existence of the possibility for us to achieve liberation, due to which we have no interest in liberation and no desire to achieve it.
(16) Laziness (le-lo) is a type of naivety. Due to laziness, the mind is not directed towards constructive actions and does not perform them due to clinging to the pleasures of sleeping, lying down, relaxing and so on. There are three types of laziness:
- lethargy and procrastination ( sgyid-lugs) - when at a given moment in time we do not want to do anything creative and we put it off until later due to indifference to the uncontrollable cycle of suffering of samsara, because of clinging to the pleasure of idleness or because of the thirst for sleep as a way of escape;
- clinging to bad or trivial actions or things ( bya-ba ngan-zhen), such as gambling, alcohol, friends who have a bad influence on us, parties, and so on;
- feeling of personal failure (inadequacy) ( zhum-pa).
(17) Lack of care (bag-med, carelessness, carelessness). Due to craving, hostility, naivety or laziness, we do not engage in anything constructive and do not refrain from actions tainted by delusion. We don't take the consequences of our behavior seriously and therefore don't care about them.
(18) Forgetfulness (brjed-nges) is the loss of an object of concentration due to the memory of an object about which we have a disturbing emotion or state of mind: our mind is distracted by that disturbing object. Forgetfulness is the basis for mind wandering ( rnam-par g.yeng-ba).
(19) Lack of vigilance (shes-bzhin ma-yin-pa) is a disturbing, erroneous awareness associated with craving, hostility, or naivety that pushes us to engage in inappropriate physical, verbal, or mental actions because we do not have correct knowledge of what is appropriate and what is inappropriate. Because of our lack of vigilance, we do nothing to correct or prevent inappropriate behavior.
(20) Mind wandering (rnam-par g.yeng-ba) is a type of craving, hostility, or naivety. This is secondary awareness, due to which the mind is distracted from the object of concentration under the influence of one of the poisonous emotions. If we are distracted by craving, the desired object must be familiar to us, as in the case of mental mobility.
Four Types of Variable Secondary Awareness Arrow down Arrow up
Asanga lists four types of secondary awareness with variable ethical status. They may be constructive, destructive or indeterminate, depending on the ethical status of knowledge with which they share five corresponding properties.
(1) Drowsiness or dream (gnyid) is a type of naivety. During sleep, the mind withdraws from sensory cognition. Sleep is characterized by physical sensations of heaviness, weakness, fatigue and mental darkness. It forces us to stop activities.
(2) Regret (‘gyod-pa) is a type of naivety. It is a state of mind when we do not want to repeat anything, right or wrong, that we have done ourselves or been forced to do by others.
(3) Approximate detection (rtog-pa) is secondary awareness, which makes a rough examination of an object, for example, noticing whether there are errors on a page.
(4) Subtle insight (dpyod-pa) – secondary awareness, which carefully examines the object, distinguishing the smallest details.
Mental factors not falling into any of these categories Arrow down Arrow up
Because the clinging to true existence (bden-‘dzin) interpolates impossible modes of existence onto an object; it does not relate to either primary or secondary awareness. However, it can accompany both. Moreover, since it is not a secondary awareness, it is not a disturbing emotion or a disturbing state of mind.
According to the Gelug Prasangika explanation, grasping at true existence accompanies all moments of conceptual and non-conceptual cognition, with the exception of the Aryan non-conceptual cognition of voidness. It also does not accompany the moment of non-conceptual cognition of emptiness in one who has by applying (sbyor-lam, the path of preparation), - one moment before he reaches the path of vision ( mthong-lam) with non-conceptual cognition of emptiness. During non-conceptual sensory and mental cognition, grasping for true existence does not appear ( mngon-gyur-ba). According to Jetsunpa's textbooks ( rJe-btsun Chos-kyi rgyal-mtshan), it is present as subconscious awareness ( bag-la nyal), which is nevertheless still a way of awareness. According to the Panchen textbooks, it is present only as a permanent habit ( bag-chags), which is not a mode of awareness, but an inappropriate influencing variable. According to Madhyamaka explanations in non-Geluk schools, although the habits of clinging to true existence are present during non-conceptual sensory and mental cognition, clinging itself is absent. According to Karma Kagyu philosophy, grasping for true existence is also absent during the first moment of conceptual cognition.
In a similar way, deep awareness of complete absorption in emptiness (mnyam-bzhag ye-shes) and a deep awareness of subsequent achievement ( rjes-thob ye-shes, wisdom of postmeditation) are neither primary nor secondary awareness, although they can accompany both. This is due to the fact that they are not only aware of objects, but also disprove their true existence.
We will try to give in a concise form the main theses and concepts of Chan Buddhism.
Basic tenets of Buddhism:
1. Non-denial of everything - everything is Buddha, no matter how difficult it may be to understand.
2. The ability to meditate, i.e. to become aware of oneself and nature, to free oneself from affects.
3. Trust your heart-consciousness - it contains the answers to all questions.
4 basic principles of Chan:
1) do not rely on written teachings
2) pass on the tradition without instructions
3) point directly to the heart-consciousness
4) overcome ignorance and become a Buddha
Four Noble Truths (arya-satya):
1. There is suffering (dukkha)
The concept of dukkha does not exactly correspond to its Russian translation “suffering” and is included in the so-called trilaksana (three distinctive qualities of the manifested world):
Dukha is the original property of the manifested world.
Anitya is the impermanence of all external and internal elements of the stream of consciousness.
Anatman is the absence of a self-existent, world-independent “I” (personality, nisvabhava).
The Buddhist concept of duhkha suffering can be divided into three important categories:
1. bodily suffering
2. suffering of the sensual type
3. suffering as such (not physical or sensory)
Let us explain in more detail what these 3 categories of suffering are:
Bodily suffering: illness, death, old age, birth;
Sensual suffering: connection with an unloved (undesirable) object, separation from a loved one, exposure to external factors (suffering from coercive external influences, lack of freedom);
Suffering as such: This includes subtle types of suffering, such as suffering from change (from the impermanence of the world), and suffering from suffering (from awareness of its presence).
Collectively, 9 types of suffering are listed. They can be conditionally called Yin-type suffering - in the sense that a person interacts with these sufferings as a perceiving (Yin) being.
There are also 2 types of Yang type suffering:
1. Suffering from dissatisfaction - from the failure of one’s plans and actions;
2. Suffering from insufficiency - from understanding the non-eternity and non-absoluteness of one’s achievements
In these 2 types of suffering, a person manifests himself as an active party (Yang) and suffers from the failure of his actions.
2. Suffering has a reason (samudaya)
10 karma-forming factors:
Actions of the body:
1) murder;
2) theft;
3) sexual violence.
Acts of speech:
4) lie;
5) slander;
6) rude speech;
7) idle talk.
Acts of the mind:
8) ignorance (moha, avidya);
9) greed (lobha);
10) rejection (dvesha).
4 conditions that aggravate karma-forming factors:
1) intention to commit an act;
2) thinking about ways to accomplish your plans;
3) action;
4) joy, satisfaction from what was done.
12 nidans (pratitya-samutpada) - links in the chain of interdependent origin:
1) Ignorance (avidya);
2) Karmic impulses (samskara);
3) Individual consciousness (vijnana);
4) A certain mind (name) and its expression in a certain form (nama-rupa)
5) 6 sensory abilities and their functions (shadayatana);
6) contact of sense consciousnesses with objects (sparsha);
7) feelings (vedana);
8) desire (trishna);
9) attachment to objects (upadana);
10) desire for existence (bhava);
11) birth (jati);
12) old age, suffering, death (jara-marana).
3. Suffering can be stopped (nirodha)
Forgetting desires, liberation from them and associated obscurations of consciousness. Antidote to bad karma: cultivating love, friendliness, mercy, compassion and empathy for other beings.
10 Good deeds (opposite of 10 karma-forming factors).
4 conditions that cleanse karma:
1) Repentance, the desire to correct what was done;
2) Action analysis - the use of thinking techniques;
3) A promise not to do the same thing again;
4) Meditation.
5 methods to combat unhealthy states of mind:
1) replacing unhealthy thoughts with others that have light roots
2) research into the possible consequences of unhealthy thoughts
3) the ability to forget bad thoughts
4) calming unhealthy thoughts by gradually refining them
5) decisive suppression of unhealthy thoughts.
4. There is a Path (marga) leading to liberation from suffering.
Eightfold Noble Path
Includes three aspects of Buddhist practice:
- moral behavior (sila);
- meditation (samadhi);
- wisdom (prajna).
1. True understanding
Understanding the Four Noble Truths.
2. True intention
The intention to become a Buddha, to free all living beings from suffering.
3. True speech
No lies, slander, rude speech, empty chatter.
4. True action
Do not take the life of living beings, refrain from appropriating the property of others, abstain from all forms of sexual violence, abstain from the use of intoxicants.
5. True way of life
A non-violent lifestyle, an honest way to make a living.
6. True effort
The middle effort is not to torture yourself, but also not to indulge your weaknesses.
7. True Meditation
4 Foundations of Mindfulness:
1) mindfulness of the body;
2) attentiveness to feelings;
3) attentiveness to states of mind;
4) attentiveness to the objects of the mind (dharmas).
8. True concentration (meditation).
Includes the concept of the eight stages of meditation - dhyanas. The four initial ones are:
1 dhyana
a) general reflection,
b) concentration - directed thinking,
c) delight
d) joy
e) single-pointed thinking (immersion in the subject of meditation).
2 dhyana- effort and concentration disappear.
3 dhyana- the delight goes away.
4 dhyana- bliss disappears, only pure mindfulness remains.
2 characteristics of meditation.
1) Shamadha (concentration) - possible only with a small number of objects.
2) Vipassana (insight) - possible only in the absence of discursive thinking.
a) insight into impermanence
b) insight in the absence of "I"
c) insight into the causes of suffering
5 conditions of meditation.
1) Faith
2) Wisdom
3) Effort
4) Concentration
5) Mindfulness
7 factors of enlightenment.
1) Mindfulness
2) Study of dharmas
3) Calm
4) Balance
5) Focus
6) Delight
7) Effort.
5 obstacles to meditation.
1) Sensual desire;
2) Malice;
3) Drowsiness and lethargy;
4) Excitement and anxiety;
5) Skeptical doubts.
Three jewels.
1. Buddha
a) Buddha Shakyamuni is a real person who broke the circle of birth and death and passed on his teaching to his followers.
b) The path leading to final Nirvana.
c) In every thing there is a Buddha, this is the essence of everything.
2. Dharma
a) The teachings of Buddha as texts, commandments, philosophical system.
b) Everything is Dharma, all things in the world are teaching aspects of Dharma, leading us to understand ourselves and the world.
3. Sangha
a) A group of people practicing the teachings of the Buddha.
b) All living beings, as a single community, helping in the practice of the path. All living beings become enlightened together with each other.
6 paramitas
1) Dana - the perfection of giving.
a) giving of property: clothing, food, helping the poor, doing things for others;
b) giving by dharma: teaching, encouraging people, giving the Buddha's dharma, explaining sutras;
c) fearlessness: encouragement, support, help in difficulties, by your own example of courage and faith.
d) friendliness: friendly facial expression, calm, friendly speech. Result: cleanses stinginess, frees from greed.
2) Shila - perfection of vows
Maintaining vows destroys violations.
Result: prevents disappointment
- calms the heart,
- wisdom reveals.
3) Kshanti - patience.
Enduring all sorts of difficulties.
4) Virya - joyful effort.
Be energetic, attentive, make efforts along the way:
a) heartfelt along the path of Buddha;
b) physical for the salvation of all living beings;
c) mental for the study of dharma.
Result: overcomes laziness and enhances attentiveness.
5) Dhyana - meditation, supporting quality for other paramitas.
6) Prajna - wisdom, the highest paramita.
Rules for maintaining harmony in the sangha:
1) Share a common place of stay.
2) Share everyday worries.
3) Keep the commandments together (practice together).
4) Use only those words that lead to harmony and do not use words that lead to split.
5) Share inner experience.
6) Respect the point of view of others, do not force others to take your point of view.
8 results of honoring the three jewels.
1) The opportunity to become a disciple of the Buddha.
2) Base for practice (commandments).
3) Eases karmic obstacles, creates virtue.
4) The ability to accumulate goodness and happiness.
5) Non-involvement with evil interests (based on the three poisons).
6) Cannot be led astray (or surrounded) by bad people.
7) All good undertakings achieve success.
8) The end result is Nirvana.
Classification of dharmas:
1) By correlation groups - skandhas
2) According to the sources of consciousness - ayatans
3) By classes of elements - dhatu
Causally determined dharmas (Sanskrit) are skandhas that are subject in their functioning to the law of causally dependent origin.
5 skandhas:
1. Rupa - form, sensory (content of the stream of consciousness, mental representation of the shell).
8 types of shapes:
- eyes (visible form)
- ear (audible forms)
- nose (smells)
- tongue (taste)
- tangible (body structure)
- mind (thoughts)
- form of consciousness of forms (I look, I hear, etc.)
- scarlet vijnana
2. Vedana - sensory experiences, sensations.
3 types of feelings:
- pleasant
- unpleasant
- neutral.
3. Sanjna - perception - recognition (representation) of objects of five types of sensory perception:
- existing;
- non-existent;
- all dual categories (big - small, etc.);
- absolute nothing.
4. Samskara - intellect. Mental processes (state of mind), mental factors.
6 groups of mental factors (51 mental factors)
1) 5 ubiquitous factors:
intention, contact, feeling, recognition, mental activity.
2) 5 determining factors:
aspiration, appreciation, mindfulness, meditative concentration, higher knowledge.
3) 11 positive factors: - trust, shame, embarrassment, detachment, absence of hatred, absence of ignorance, joyful effort, compliance, conscientiousness, equanimity, compassion.
4) 5 main obscuring states:
-ignorance, greed, rejection, pride, doubt.
5) 20 minor obscurations:
belligerence, resentment, bitterness, tendency to harm, jealousy, pretense, deceit, shamelessness, lack of embarrassment, secrecy, stinginess, arrogance, laziness, unbelief, dishonesty, forgetfulness, lack of self-observation (unconsciousness), drowsiness, excitement, absent-mindedness.
6) 5 variable factors:
dream, regret, rough consideration, precise analysis.
5. Vijnana - consciousness, cognition, awareness of perception by feelings and thinking.
consciousness of vision;
hearing consciousness;
consciousness of smell;
consciousness of taste;
consciousness of touch;
mental consciousness.
Causal-unconditional dharmas (asanskrta) - not related to cause-dependent origin
1) Cessation through knowledge (pratisankha nirodha) - separation from dharmas subject to the influx of affectivity.
2) Cessation not through knowledge (apratisankha nirodha) - represents an absolute obstacle to the emergence of dharmas that have not yet achieved.
3) The space of mental experience (akasha), in which there is no material obstacle.
12 ayatana - sources of perception:
Indriyas - 6 senses: vision, hearing, smell, taste, touch, mind;
Vishaya - 6 objects of the senses: form, sound, smell, taste, tactile sensations, objects of the mind.
18 dhatus - elements:
6 sense organs, 6 sense objects, 6 sense consciousnesses (see above).
People create their own diseases, which means only they can get rid of them. The causes of diseases are within ourselves and they are as follows:
a) lack of understanding of the purpose, meaning and purpose of one’s life;
b) misunderstanding and non-compliance with the laws of nature and the Universe;
c) the presence of harmful, aggressive thoughts, feelings and emotions in the subconscious and consciousness.
Human diseases and their psychological prerequisites.
Illness is a signal of imbalance, harmony with the Universe. Illness is an external reflection of our harmful thoughts, our behavior and our intentions, that is, our worldview. This is a subconscious protection of ourselves from our own destructive behavior or thoughts. A sick person is a person who has a sick worldview. Therefore, in order to cure a disease, you need to change your worldview.
Many people, when their body experiences pain, rush to get rid of it as quickly as possible with the help of Her Majesty’s “magic” pill, “getting rid of everything bad”.
They have “no time” to think about the causes of the problem in the body, and some simply do not want to endure pain. Indeed, why endure pain if it can simply be “removed”, “suppressed”, “destroyed”!? It is enough to know that there are painkillers in abundance. And the reason most often remains unresolved.
Among the causes of various diseases, in addition to other unfavorable factors, psychological characteristics are also called. Any illness serves as a signal of some kind of disturbance in the system that unites the mind, body and emotions. A cause-and-effect relationship between the psychology of a particular person and somatic diseases exists, but it is indirect, ambiguous and does not fit into elementary diagrams. You can familiarize yourself with the theory about the psychology of body diseases.
The given causes of illness are suppressed feelings that are deeply experienced inside. For some diseases, several options are given, which means that the data of different researchers differ (or they simply talk about the same thing in different terms). The table is intended to help traditional medicine, not replace it.
For people trying to find out the cause of an illness, we provide a list of diseases and their causes on the mental plane. But this does not mean at all that you should not contact a specialist. Some diseases have a complex component and deep “roots” that only a specialist can recognize! The list is provided for mental analysis and reflection on the “standard” of one’s existence - the spiritual principles of life.
Table of relationships between somatic illness and psychological prerequisites.
The main emotions leading to diseases: envy, anger, fear, doubt, self-pity. It is enough to completely get rid of these emotions for complete healing of the soul and body. It is to get rid of it so that such emotions never arise in your mind, and not to suppress them. Suppression of emotion = disease.
A list of diseases, diseased organs, body parts or affected systems of the human body.
Possible mental causes of diseases or lesions. Supplemented and revised materials by Louise Hay and Vladimir Zhikarentsev
1. Abscess, abscess, abscess. A person is worried about thoughts about the evil that was done to him, about inattention and about revenge.
2. Adenoids. They swell from sadness, or become inflamed from humiliation. Family tensions, disputes. Sometimes - the presence of a childish feeling of not being wanted.
3. Addison's disease - (see Adrenaline disease) adrenal insufficiency. Severe lack of emotional nourishment. Anger at yourself.
4. Adrenaline diseases - diseases of the adrenal glands. Defeatism. It's disgusting to take care of yourself. Worry, anxiety.
5. Alzheimer's disease is a type of senile dementia, manifested by total dementia with progressive memory decay and focal cortical disorders. (see also Dementia, Old Age, Decrepitude).
The desire to leave this planet. The inability to face life as it is. Refusal to interact with the world as it is. Hopelessness and helplessness. Anger.
6. Alcoholism. Sadness breeds alcoholism. Feelings of worthlessness, emptiness, guilt, inadequacy to the world around you. Denial of self. Alcoholics are people who do not want to be aggressive and cruel. They want to be joyful and bring joy to others. They are looking for the easiest way to escape from everyday problems. Being a natural product, alcohol is a balancing act.
He gives a person what he needs. It temporarily solves problems that have accumulated in the soul and relieves stress from the drinker. Alcohol reveals the true face of a person. Acoholism recedes if it is treated with kindness and love. Alcoholism is the fear that I am not loved. Alcoholism destroys the physical body.
7. Allergic rash on the face. The man is humiliated because everything became obvious against his will. Seemingly good and fair humiliates a person so much that he has no strength to endure.
8. Allergies.
A tangled ball of love, fear and anger. Who do you hate? Fear of anger is the fear that anger will destroy love. This causes anxiety and panic and, as a result, allergies.
- in adults - the body loves the person and hopes for an improvement in the emotional state. It feels that it does not want to die from cancer. He knows better.
- on animal fur - during pregnancy, the mother experienced a fright or was angry, or the mother does not like animals.
- for pollen (hay fever) - a child is afraid that he will not be allowed into the yard and this makes him angry, in an adult - grief in connection with some incident in nature or in the countryside.
- for fish - a person does not want to sacrifice anything for the sake of others, a protest against self-sacrifice. For a child - if parents sacrifice themselves and their family for the good of society.
Denial of one's own power. A protest against something that cannot be expressed.
9. Amenorrhea – absence of regulation for 6 months or more at the age of 16-45 years.
(see Women's problems, Menstrual problems, absence (decrease) of menstruation) Reluctance to be a woman, dislike of oneself.
10. Amnesia – partial or complete absence of memory. Fear. Escapism. Inability to stand up for yourself.
11. Anaerobic infection. A man desperately fights to destroy the prison and get out of it into freedom. The pus itself rushes into the air, looking for a way out. An anaerobic infection does not seek a way out; even without oxygen it can destroy a prison. The larger the focus of the disease, the more likely it is that the blood will become infected.
12. Sore throat, purulent tonsillitis.
A strong belief that you cannot raise your voice in defense of your views and ask for your needs to be met. You refrain from using harsh words. Feeling unable to express yourself.
- scold yourself or others,
- subconscious self-resentment,
- the child has problems in the relationship between the parents, - removal of the tonsils - the parental desire for the child to obey big and smart adults,
- tonsils are the ears of conceit, - non-existent ears will no longer perceive words. From now on, any offense will cultivate his conceit - ego. He can hear about himself - heartless. It’s no longer easy to make him dance to someone else’s tune. If this happens, then other tissues of the larynx are affected.
13. Anemia – a decrease in the amount of hemoglobin in the blood.
Lack of joy in life. Fear of life. Feeling that you are not good enough for the world around you.
14. Anorexia – loss of appetite.
Reluctance to live the life of a dead man. They think and make decisions convincingly and deftly for a person - thereby imposing their will. The weaker the will to live, the weaker the appetite. Food is a factor that prolongs such life and mental anguish. Self-hatred and self-denial. The presence of extreme fear. Denial of life itself.
15. Enuresis.
Bedwetting in children - the mother's fear for her husband is transmitted to the child in the form of fear for the father, and the kidneys blocked by fear can be released and do their work in their sleep. Daytime urinary incontinence - the child is afraid of his father because he is too angry and harsh.
16. Anuria – cessation of urine flow into the bladder due to impaired blood flow in the kidneys, diffuse damage to their parenchyma or obstruction of the upper urinary tract.
A person does not want to give free rein to the bitterness of unfulfilled desires.
17. Anus – (point of release from excess weight, dropping to the ground.)
- abscess - anger towards something you don’t want to get rid of.
- pain - feeling of guilt, not good enough.
- itching – a feeling of guilt about the past, remorse, repentance.
- fistula - you continue to stubbornly cling to the rubbish of the past.
18. Apathy. Resistance to feelings, drowning out one's self.
19. Apoplexy, seizure. Escape from family, from yourself, from life.
20. Appendicitis. Humiliation from a dead-end situation, when experiencing shame and humiliation about this, the appendix bursts and peritonitis occurs. Stopping the flow of goodness.
21. Appetite (food cravings).
Excessive - need for protection.
Loss – self-protection, distrust of life.
The appetite for various dishes and products arises as a subconscious desire to compensate for the lack of energy. It contains information about what is happening in you now:
- I want something sour - the feeling of guilt needs to be fed,
- sweets - you have great fear, consumption of sweets causes a pleasant feeling of calm,
- craving for meat - You are embittered, and anger can only be nourished by meat,
Each stress has its own amplitude of fluctuation, and each food product or dish has its own; when they coincide, the body’s need is satisfied.
Milk:
- loves - tends to deny his mistakes, but notices the mistakes of others,
- doesn’t like - wants to know the truth, even the terrible one. He would rather agree to the bitter truth than to a sweet lie,
- does not tolerate - does not tolerate lies,
- he overdoes it - you won’t get the truth from him.
Fish:
- loves - loves peace of mind, in the name of which they have made efforts, - does not love - does not want either apathy or peace of mind, is afraid of passivity, inactivity, laziness,
- does not tolerate - does not tolerate indifference, laziness, even peace of mind, wants life to boil around him,
- loves fresh fish - wants to live in the world quietly, so that no one bothers him and he himself does not disturb others,
- loves salted fish - hits himself in the chest with his fist and declares: “Here he is, a good man.” Salt increases determination and self-confidence.
Water:
- drinks little - a person has a heightened vision of the world and acute perception,
- drinks a lot - the world for him is vague and unclear, but supportive and benevolent.
Energy content of some products:
- lean meat - honest open anger,
- fatty meat is a secret vile malice,
- cereals - responsibility to the world,
- rye - interest in understanding the deep wisdom of life,
- wheat - interest in comprehending the superficial wisdom of life,
- rice - an accurate balanced perfect vision of the world,
- corn - easy getting everything from life,
- barley - self-confidence,
- oats - thirst for knowledge, curiosity,
- potatoes - seriousness,
- carrots - laughter,
- cabbage - warmth,
- rutabaga - thirst for knowledge,
- beets - the ability to explain complex things clearly,
- cucumber - languor, daydreaming,
- tomato - self-confidence,
- peas - logical thinking,
- bow - admitting your own mistakes,
- garlic - self-confident intransigence,
- apple - prudence,
- dill - patience and endurance,
- lemon - critical mind,
- banana - frivolity,
- grapes - satisfaction,
- egg - craving for perfection,
- honey - gives perfect maternal love and warmth, like a mother's hug.
22. Arrhythmia. Fear of being guilty.
23. Arteries and veins. Bring joy to life. Arteries are symbolically associated with a woman; they are more often diseased in men. Veins are associated with men and are more common in women.
Arterial disease in men - resentment over women poking their noses into the economy.
Gangrene - a man scolds himself for stupidity, cowardice and helplessness.
Dilation of veins in men - considers the economic side to be his responsibility, and is constantly worried about the family budget.
Skin ulceration is a man’s militant desire to settle matters with his fists.
A trophic ulcer is a drain pipe in the reservoir of anger; if the anger is not released, the ulcer will not be cured, and a plant-based diet will not help.
Dilation of veins in women is an accumulation of economic problems that cause anger.
Inflammation of the veins - anger at the economic problems of the husband or men.
Inflammation of the arteries - anger at oneself or women due to economic problems.
24. Asthma. Suppressed desire to cry. Suppression, stifling of feelings.
The fear that they don’t love me causes the need to suppress my panicky anger, not to protest, then they will love me, secret fear, suppression of feelings and, as a result, asthma.
Children's room - fear of life, suppressed feelings in the family, suppressed crying, suppressed feelings of love, the child experiences fear of life and does not want to live anymore. The elders surround the child’s soul with their anxieties, fears, disappointments, etc.
25. Atelectasis - collapse of the entire lung or part of it due to impaired ventilation caused by bronchial obstruction or compression of the lung.
Comes from sadness due to the inevitable feeling of lack of strength to fight for one's freedom.
26. Atherosclerosis.
- rigid, unbending ideas, complete confidence in one’s own rightness, the inability to open the door to something new.
- possibly a sagging spine.
- senile dementia - a person craves an easy life, attracts what he wants until his mind degrades to the level of an idiot.
27. Muscle atrophy. see Muscular atrophy.
28. Bacteria.
- Streptococcus pyogenes - a savage desire to hang someone powerless on a bitch, the realization of one’s unbearable humiliation. - other Beta-hemolytic streptococci (Sanginosus) - a growing challenge to those who deprive freedom like the ninth wave (I will live to spite you) - Arcanobacterium haemolyticum - waiting for the right moment to commit petty deceit and malicious meanness - Actinomyces pyogenes - seemingly imperturbable weaving nets and setting traps to take revenge.
29. Hips.
They express vital economic stability or strength, endurance, strength, influence, generosity, superiority. They carry great faith in moving forward.
Problems with the hips: - fear of going forward with determination, there is nothing or little that is worth going towards. - a turning point is more difficult, the more severe a person’s thoughts about the future. - fleshiness - fear and grief about one’s stability in life.
30. Childlessness. (Infertility.)
- Fear and resistance towards the process of life. No need to go through the experience of parenthood.
- The fear of being childless leads to a malfunction of the ovaries and the cell is released precisely when you do not want it.
- Children of modern times want to come into this world without stress, and not to correct the mistakes of their parents, because... by them (children) - they have already learned them and they do not want to repeat them. A woman who does not have children first of all needs to revise her relationship with her mother, and then her mother and father. Understand and realize the stresses absorbed from them, forgive them, and ask for forgiveness from your unborn child.
- It is possible that there is no spirit that would need this body, or it decides not to come, because:
1. - he does not wish bad things on his mother, 2. - you can love your mother even if you are a spirit, 3. - he does not want to be guilty, 4. - he does not want to be born to a mother who does not believe that the child has wisdom and the power of birth, 5. - he knows that under the load of stress (the mother draws pictures of defective development, birth injuries, etc.) he will not be able to fulfill his life’s task.
31. Worry, anxiety. Distrust of how life flows and develops.
32. Insomnia. Distrust in the process of life. Guilt.
33. Rabies, hydrophobia. The belief that violence is the only solution. Anger.
34. Diseases of veins and arteries. Blaming men or women respectively due to failure in business affairs.
35. Diseases of the intestinal tract. They occur similarly to bladder diseases.
36. Alzheimer's disease.
Brain exhaustion. Overload disease. It occurs in people who, completely denying emotions, absolutize the potential of their brain. It arises in those who have a maximalist desire to receive, as well as the consciousness that in order to receive it is necessary to fully utilize the potential of their mind.
37. The pain is prolonged, dull. Thirst for love. Thirst to be owned.
38. Pain. Guilt. Guilt always seeks punishment.
Acute pain, acute anger - you have just made someone angry.
Dull pain, dull anger - a feeling of helplessness about the realization of one’s anger.
Boring pain, boring anger - I would like to take revenge, but I can’t.
Chronic pain, long-term anger - increasing or decreasing pain indicates an ebb or flow of anger.
Sudden pain - sudden anger.
Headache, anger because they don’t love me, they neglect me, everything is not the way I want.
Abdominal pain is anger associated with power over oneself or others.
Pain in the legs is anger associated with doing work, receiving or spending money - economic problems.
Pain in the knees is anger that prevents you from moving forward.
Pain throughout the body is anger against everything, because everything is not the way I want.
Pain in these places indicates a critical increase in this character trait: - forehead - prudence, - eyes - clarity, - ears - importance, - nose - arrogance, - jaws - pride.
39. Sores, wounds, ulcers. Unreleased anger.
40. Warts.
Small expressions of hatred. Belief in your own ugliness.
- on the bottom - anger about the very foundations of your understanding. Deepening feelings of frustration about the future.
41. Bronchitis.
A tense atmosphere in the family. Quarrel, arguments and swearing. Sometimes boiling inside.
- There is despondency, anxiety, weariness of life in the family.
- The feeling of love is infringed, oppressive problems of relationships with the mother or husband.
- Who feels guilty and expresses it in the form of accusations.
42. Bulimia.
Insatiable hunger. (Pathological increase in appetite.) - the desire to go through life noisily.
- the desire to take possession of an illusory future, to which one actually feels disgust.
43. Bursitis is inflammation of the synovial bursa of a joint. The desire to beat someone up. Suppressed anger.
44. Vaginitis is inflammation of the vagina. Sexual guilt. Punishing yourself. Anger at your spouse or partner.
45. Venereal diseases.
Sexual guilt. Need for punishment. Thoughts that the genitals are a place of sin. Insulting, mistreating other people.
46. Varicose veins. (Knotty - expanded.)
Finding yourself in a situation you hate. Loss of spirit, discouragement. Feeling overworked and overloaded.
47. Overweight.
Need for protection. Escape from feelings. Lack of a sense of security, self-denial, search for self-realization.
48. The thymus gland is an organ of immunity.
The child: - too small - parents are afraid that nothing will come of him. The stronger the fear, the stronger her spasm.
- greatly increased - the parents’ firm focus on the fact that the child must become famous at any cost, and he already boasts of himself before his time.
- is a huge shapeless mass - parental ambitions for the child are excessive, but not clear.
In an adult: The person feels guilty and blames himself.
- a decrease in the thymus gland indicates how wrongly a person interprets the law of cause and effect.
- dispersal through the lymphatic system - confuses causes with effects.
And the lymphatic system has to eliminate the consequences with double energy.
49. Viral diseases.
- Rhinovirus - desperately throwing around because of your mistakes.
- Coronavirus - terrifying thoughts about your mistakes.
- Adenovirus is a chaotic bustle, dictated by the desire to make the impossible possible, the desire to atone for one’s mistakes.
- influenza A and B - despair due to the inability to correct one’s mistakes, depression, desire not to be.
- Paramyxovirus - the desire to correct your mistakes in one fell swoop, while knowing that this is impossible.
- herpes - the desire to remake the world, self-flagellation due to the surrounding evil, a sense of responsibility due to its eradication.
- Coxsackievirus A - the desire to at least crawl away from your mistakes.
- Epstein-Barr virus - a game of generosity with one’s own limited capabilities in the hope that what is proposed will not be accepted, simultaneous dissatisfaction with oneself, pushing a person beyond the boundaries of the possible. Depletion of all internal support. (Stress virus).
- Cytomegalovirus - conscious poisonous anger at one’s own sluggishness and at enemies, the desire to grind everyone and everything into powder, not the realization of hatred.
- AIDS is a fierce reluctance to be a nonentity.
50. Vitiligo is a depigmented spot.
The feeling of being outside of things. Not connected to anything. Do not belong to any of the groups.
51. Ectopic pregnancy.
It occurs when a woman does not want to share her child with anyone. It speaks of maternal jealousy, opposed to anyone encroaching on the child.
52. Dropsy, edema. What or who do you not want to get rid of?
53. Dropsy of the brain. The mother of the child accumulates uncryed tears of sadness over the fact that she is not loved, not understood, not regretted, that everything is not the way she wants. The child may already be born with dropsy.
54. Age problems. Faith in society. Old thinking. Denial of the present moment. Fear of being someone else's self.
55. Blisters, water bubbles. Lack of emotional protection. Resistance.
56. Hairiness. The desire to blame. There is often a reluctance to nourish oneself. Anger that is covered.
57. Gray hair. Overwork, stress. Belief in pressure and tension.
58. Lupus, skin tuberculosis. Giving in, refusing to fight, to defend one’s interests. It's better to die than to stand up for yourself.
59. Inflammation. Inflamed thinking. Excited thinking.
60. Inflammation of the bladder. A person feels humiliated due to accumulated disappointments.
61. Discharge. Tears appear because a person does not get what he wants from life.
Sweat removes various types of anger from the body in greatest quantities. The smell of sweat can determine a person's character.
Saliva - indicates how a person achieves his goals. Fear of everyday affairs dries up the mouth. Increased salivation occurs from the rush to get rid of your problems. A bad mood makes a person want to spit.
Mucus from the nose - anger due to resentment. Chronic runny nose is a state of constant resentment.
Sneezing is an attempt by the body to abruptly throw out insults, including those inflicted by others.
Sputum is anger at whining and whiners, as well as the problems associated with them.
Vomiting is a disgust for life. Anger against the outrages of others, etc. against his own outrage.
Pus - accompanies anger caused by helplessness and impotence - humiliated anger. This is hostile anger caused by dissatisfaction with life in general.
Sexual secretion - bitterness associated with sexual life.
- trichomoniasis - the desperate anger of the frivolous, - gonorrhea - the gloomy anger of the humiliated, - chlamydia - imperious anger, - syphilis - the anger of losing a sense of responsibility towards life.
Blood symbolically corresponds to the anger of struggle, vengeful anger. The thirst for revenge is looking for a way out.
Urine - it removes disappointments associated with the life of feelings.
- acid m. - a person is no longer able to bear accusations.
- protein in m. - greater drainage of feelings of guilt and accusations, the body has reached a physical crisis.
Feces - disappointments associated with the volitional sphere are removed.
62. Miscarriage. Pregnancy is terminated when: - the child feels that he is not loved, and more and more new burdens are placed on him until the passage of a critical line requires the spirit to leave. How long can you tolerate?
If a woman devotes herself with care and love to maintaining the pregnancy, the child will remain.
But if the fear of losing a child and the search for someone to blame is added to the previous stresses, then no treatment will help. Fear blocks the adrenal glands, and the child decides that it is better to leave than to live such a life.
Many months of forced continuation of pregnancy with unresolved stress ultimately results in abnormal births and a sick child.
- the spine sagged. The 4th lumbar vertebra supplies energy to the uterus - the cradle. The uterus is the organ of motherhood. The stress of the mother and her daughter - the expectant mother - weighs down the uterus, the positive energy is destroyed, and the uterus is not able to maintain the pregnancy.
- if the 4th lumbar vertebra has sunk, it does not protect her during pregnancy; during childbirth, it prevents the fetus from coming out.
63. Gases, flatulence. Undigested ideas and thoughts. Clamping.
64. Maxillary sinuses. They are a container of energy and self-pride.
65. Gangrene. Joyful feelings are drowned in toxic thoughts. Mental problems.
66. Gastritis. Long-term uncertainty, uncertainty. Feeling of rock.
67. Hemorrhoids are dilation of the veins of the lower rectum.
A painful feeling. Fear of letting go of the process. Fear of the forbidden line, the limit. Anger towards the past.
68. Genitals, genitals. (Personify the male or female principle.)
- problems, diseases of the genitals - worry that you are not good enough or good enough.
69. Huntington's chorea is a chronic hereditary progressive disease characterized by an increase in choreic hyperkinesis and dementia.
(Chorea is rapid, erratic, violent movements of various muscles.) Feeling of hopelessness. Indignation, indignation that you cannot change others.
70. Hepatitis. The liver is the seat of anger and rage. Anger, hatred, resistance to change.
71. Gynecological diseases. In innocent girls and old women it speaks of a disdainful attitude towards the male sex and sex life. And microbes that live peacefully in the body turn into pathogenic and disease-causing ones.
72. Gynecology. A woman does not know how to run a house like a woman. Interferes in men's affairs with authority, humiliation, restlessness, shows distrust of men, humiliates men, considers himself stronger than her husband.
73. Hyperactivity. Feeling pressured and going berserk.
74. Hyperventilation - increased breathing. Lack of trust in processes. Resistance to change.
75. Hyperglycemia – increased amount of sugar in the blood. (See diabetes.)
Overwhelmed by the burden of life. What's the use of this?
76. Pituitary gland - represents the control center.
Tumor, inflammation of the brain, Itsenko-Cushing's disease. Lack of mental balance. Overproduction of destructive, suppressive ideas. Feeling of oversaturation with power.
77. Eyes – represent the ability to clearly see the past, present, future.
They reflect the state of the liver, which is the concentration of malice and anger, and the eyes are the place where sadness is released. Whoever pacifies his anger, because simple contrition satisfies him, since his hardened soul demands more fierce retribution, aggressiveness arises.
- the origin of evil - purposeful, conscious malice - incurable eye diseases.
- discharge of pus - resentment towards coercion.
78. Eye diseases, eye problems.
You don't like what you see with your own eyes.
Occurs when sadness is not completely poured out. Therefore, the eyes get sick both in those who cry constantly and in those who never cry. When people reproach their eyes because they see only one unpleasant thing, the foundation of eye disease is laid.
Loss of vision - the appearance in memory and replaying of only bad events.
Vision loss caused by aging is a reluctance to see the annoying little things in life. An old person wants to see the great things that have been done or achieved in life.
- astigmatism – restlessness, excitement, anxiety. Fear of actually seeing yourself.
- an eyesore, a divergent squint - the fear of looking into the present right here.
- myopia – fear of the future.
- glaucoma - inexorable unforgiveness, pressure from long-past pain, wounds. Illness associated with sadness. Along with a headache, there is a process of increasing sadness.
- congenital - the mother had to endure a lot of sadness during pregnancy. She was greatly offended, but she gritted her teeth and endured everything, but she cannot forgive. Sadness lived in her even before pregnancy, and during it she attracted injustice, from which she suffered and became vengeful. She attracted to her a child with an identical mindset, whose debt of karma was given the opportunity to be redeemed. Overwhelmed and overwhelmed by it.
- farsightedness – fear of the present.
- cataract – inability to look forward with joy. The future is covered in darkness.
- conjunctivitis is a disorder. disappointment, disappointment, regarding what you are looking at in life.
- acute, infectious conjunctivitis, pink eyes - frustration, reluctance to see.
- strabismus (see keratitis) – reluctance to see what is there. Crossed targets.
- dry eyes - refusal to see, to experience the feeling of love. I would rather die than forgive. A malicious, sarcastic, unfriendly person.
- stye on the eye - a look at life through eyes full of anger. Someone's anger. Eye problems in children - reluctance to see what is happening in the family.
79. Worms.
- Enterobiasis - pinworms. The presence of small cruel tricks associated with the completion of work and affairs that he tries to hide.
- Ascariasis - an unkind attitude towards women’s work, women’s life because Love and freedom are not valued at all. Hidden cruelty must be released.
- Diphyllobatriosis - tapeworm. Stealth cruelty: catching on to little things and making mountains out of molehills.
80. Deafness. Denial, isolation, stubbornness. Do not disturb me. What we don't want to hear.
81. Purulent acne.
- on the chest - unbearable humiliation associated with the feeling of love. The love of such a person is rejected or not appreciated.
- under the arm - a person’s desire to hide his feeling of love and the accompanying need for affection and tenderness out of a feeling of shame and fear of sinning against established traditions.
- on the back - the impossibility of realizing desires.
- on the buttocks - humiliation associated with major economic problems.
82. Ankle joints.
Correlate with a person’s desire to brag about his achievements.
- swelling of the left ankle joint - grief due to the inability to boast of male achievements.
- swelling of the right ankle joint - also, but with women's achievements.
- destruction - anger due to fear of being considered an upstart.
- inflammation of the ankle joint - suppressing anger and putting on the mask of a good person.
83. Shin.
The shin represents standards and principles of life. Destruction of ideals. Expresses how progress in life is realized.
- rupture of the calf muscle - anger at women's slowness.
- fracture of the shin bone - anger at male slowness.
- inflammation - feeling humiliated by progressing too slowly.
- muscle cramps - confusion of will due to fear of moving forward.
84. Headache.
Self-criticism. Assessment of one's inferiority. The child is used by parents as a shield to repel mutual attacks. The children's world of feelings and thoughts is destroyed.
A woman has fear and dominance - ruling in a masculine manner in order to please her superiors.
85. Brain.
Brain spasms - a manic desire for intelligence. Conscientious nerds, scared people who strive for intelligence because:
- they want to gain wisdom.
- and through it gain intelligence.
- and through it gain honor and glory.
- gain wealth.
The desire to break through with your own head (mind).
86. Dizziness. Absent-minded, disordered thinking, flight. Refusal to look around you.
87. Hunger. (Increased feeling of hunger.)
A frantic desire to cleanse oneself of feelings of self-hatred. Horror without hope for change.
88. Vocal cords.
The voice is gone - the body does not allow you to raise your voice anymore.
Inflammation of the vocal cords is accumulated, unspoken anger.
A tumor on the vocal cords - a person starts screaming angrily and his accusations go beyond all limits.
89. Gonorrhea. Seeks punishment for being bad, bad.
90. Throat.
Creativity channel. Means of expression.
- sores - retention of angry words. Feeling unable to express yourself.
- problems, illnesses - indecision in the desire to “get up and go.” Containing yourself.
- scolding yourself or others is a subconscious resentment towards yourself.
- a person wants to prove his own rightness or the wrongness of another person. The stronger the desire, the more serious the illness.
91. Fungus.
Stagnant beliefs. Refusal to release the past. Letting the past rule today.
92. Influenza (see influenza.) A state of dejection.
93. Chest. Represents care, care and education, nutrition. Sacrifice from the heart chakra of the heart is an opportunity to remain without a heart at all. Sacrificing your heart - to a woman, work, etc., in order to gain love. The desire to push his way through his chest to prove that he is something.
- breast diseases - excessive care and care for someone. Excessive protection from someone.
94. Women's breasts.
If a woman donates her breasts to a man, hoping to become loved through this. Either she is unhappy that she cannot sacrifice her breasts - because to sacrifice, as if there is nothing and nothing - she may lose her breasts.
Breasts are tender like love. Its shameless use for the purpose of moving up the career ladder, inciting passion, turns against the very chest.
- cyst, tumor, ulcers - position suppression. Power interruption.
95. Hernia. Broken connections. Tension, load, load, burden. Incorrect creative expression.
96. Spinal cord herniation. Debt of karma.
- in a past life he left someone to die with a broken spine.
97. Duodenum.
The duodenum is a collective, a person is a leader. A team that is constantly humiliated falls apart and does not want to serve as a strong support. For a manager, marking time infuriates him and forces him to increasingly look for the cause in others. The more this heartless smartass, for whom the goal is more important than people, destroys the team, the more severe the disease.
Causes:
- constant pain - constant anger at the team.
- ulcerative bleeding - vindictiveness towards the team.
- rupture of the duodenum - anger turned into cruelty from which the person burst.
98. Depression. Feeling hopeless. The anger you feel at not having the right to have what you want.
99. Gums, bleeding. Lack of joy in the decisions you make in life.
100. Gums, problems. Inability to support your decisions. Weakness, amoebic attitude towards life.
101. Childhood diseases.
Belief in ideals, social ideas and false laws. Children's behavior in the adults around them.
102. Diabetes. (Hyperglycemia is an increased amount of sugar in the blood.)
- the desire for others to make my life good.
- the human body's attempt to make life sweeter.
- a common cause is a loveless marriage; a child born in such a marriage is a latent diabetic.
- a woman’s humiliating anger against a man and a man’s response. The essence of anger is that the other side has destroyed life's happiness and beauty.
- is a disease of open or secret hatred, vile, petty and treacherous.
- comes to places where fabulous dreams are not realized.
103. Diarrhea. Denial, flight, fear.
104. Dysentery.
Fear and intense anger. Believing that they are here to get you. Oppression, oppression, depression and hopelessness.
105. Dysbacteriosis. (Disturbance of the mobile balance of microflora.)
The emergence of conflicting judgments regarding the activities of others.
106. Disc, displacement. Feeling like life is not supporting you at all. Indecisiveness.
107. Dysmenorrhea. (See Women's diseases.) Hatred of the body or women. Anger at myself.
108. Progressive muscular dystrophy.
Reluctance to accept one's own worth and dignity. Denial of success.
109. Muscular dystrophy.
An insane desire to control everything and everyone. Loss of faith and trust. A deep need to feel safe. Extreme fear.
110. Breathing. Represents the ability to recognize life.
- breathing problems – fear or refusal to fully accept life. You do not feel the right to occupy space in the world around you or even to exist in time.
111. Breathing is bad. Anger and thoughts of revenge. Feels like he/she is being held back.
112. Glands. They represent holding a place. An activity that begins to manifest itself.
113. Stomach – controls nutrition. Digests and assimilates ideas.
Stomach problems - apprehension, fear of new things, inability to assimilate new things. Blaming yourself for the state of affairs, striving to make your life fulfilling, forcing yourself even more to do something.
- bleeding - bearing terrible revenge in the soul.
- prolapse of the stomach and atrophic gastritis (low acidity, anemia due to lack of vitamin B - 12) - a disease that accompanies passivity, as well as a guiltless culprit who forces himself to prove his innocence.
- ulcerative gastritis - forcing oneself to overcome fear, they don’t like me and get to work with activity.
- increased acidity - forcing everyone to spin around, showering them with accusations.
- low acidity - a feeling of guilt in all kinds of matters.
- stomach cancer - vicious violence against oneself.
114. Jaundice, bile, envy, jealousy.
Internal and external bias, preconceived opinion. The base is unbalanced.
115. Gallbladder.
Containing anger, which can only be brought out through the body. Accumulates in the gallbladder.
116. Gallstones. Bitterness, Heavy thoughts, condemnation, blame, pride, arrogance, hatred.
117. Women's diseases. Rejection of femininity, rejection of the feminine principle, denial of oneself.
118. Rigidity, lack of flexibility. Rigid, stagnant thinking.
119. Belly.
The location of the disease in the abdominal cavity indicates the location of the cause of the problem.
- upper abdomen (stomach, liver, duodenum, transverse colon and spleen) - problems associated with spiritual matters.
- middle of the abdomen (small and large intestine) - with spiritual affairs.
- lower abdomen (sigmoid colon, rectum, genitals, bladder) - with material ones.
120. Fat.
Represents protection, hypersensitivity. Often represents fear and shows the need for protection. Fear can also serve as a cover for hidden anger and resistance to forgiveness.
- hips at the lower back - pieces of stubborn anger at parents.
- thighs of the legs - packaged childish anger.
- stomach – anger at rejected support, nourishment.
- hands - anger at rejected love.
121. Connective tissue disease – collagenosis.
Typical of people who try to leave a good impression on a bad thing. This disease is characteristic of hypocrisy and pharisaism.
122. Diseases of the lower body.
- weakening - disappointment and resignation to life.
- overexertion to the point of complete immobility - stubborn struggle and unwillingness to give up under any conditions.
- both types of pathology - muscle exhaustion in the pursuit of meaningless values.
123. Back. Applying a soft but powerful blow with the stern, wanting to knock those in the way off course.
124. Stuttering. There is no sense of security. There is no possibility of self-expression. They don't allow you to cry.
125. Constipation.
Refusal to free yourself from old ideas and thoughts. Attachment to the past. Sometimes torment. Anger: I still won’t get it! A person saves everything for himself. Stinginess can be spiritual, mental and material:
- fear that knowledge or awareness will be exploited by others, fear of losing it, does not allow sharing even worldly wisdom, stinginess in sharing quality.
- stinginess in giving love - stinginess in relation to things.
The use of laxatives goes against a person's wishes.
- the wall of the descending colon is completely thickened and insensitive - a hopeless loss of faith that life can get better. A person is absolutely sure of his worthlessness and therefore does not share his love with anyone.
- the sigmoid colon is dilated, without tone - in his hopelessness the person has killed his sadness, i.e. anger caused by lies and theft.
Constipation accelerates the onset of bowel cancer. Constipation in thinking and constipation in the anus are one and the same.
126. Wrist. Represents movement and lightness.
127. Goiter. Goitre.
A feeling of hatred that you have been hurt or suffered. Man is a victim. Unrealization. Feeling that your path in life is blocked.
128. Teeth. They personify solutions.
- illness – prolonged indecision, inability to gnaw through thoughts and ideas for analysis and decision-making.
Children whose father suffers from an inferiority complex have teeth that grow at random.
Upper teeth - express the father's feelings of inferiority in relation to the upper part of his body, future and mind.
Lower teeth - express the father’s feeling of inferiority in relation to the lower part of the body, potency, past and financial support of the family.
Bite - the father is forced to clench his teeth in pain.
The decay of a child's teeth is the mother's anger at the father's masculinity; the child supports the mother's point of view and is angry with the father.
129. Clamped wisdom tooth. You don't give the mental space to create a solid foundation.
130. Itching.
Desires that are not according to the gut do not fit with reality. Dissatisfaction. Remorse, repentance. Excessive desire to go out, to become famous or to leave, to slip away.
131. Heartburn. Clutching fear.
Forcing yourself out of fear leads to the release of excess acids, plus anger, the acid concentration increases and food is burned.
132. Ileitis – inflammation of the ileum. Worrying about yourself, about your condition, not being good enough.
133. Impotence.
Pressure, tension, guilt for social beliefs. Anger at the previous partner, fear of the mother. Fear that I will be accused of not being able to feed my family, of not being able to cope with my job, of not knowing how to be a zealous owner, that I am not able to love and sexually satisfy a woman, that I am not a real man. Self-flagellation for the same reasons. If a man constantly has to prove his sexual worth, then he is not destined to have sex for a long time.
134. Heart attack. Feeling of uselessness.
135. Infection. Irritation, anger, frustration.
136. Influenza. A response to the negativity and beliefs of masses and groups of people. Faith in statistics.
137. Sciatica is a disease of the sciatic nerve. Supercriticality. fear for money and the future. Making plans that are not consistent with the real state of affairs. Anxiety due to reluctance to embrace the trends of the current moment. A persistent impossibility or reluctance (inability) to “enter” the state of “here and now.”
138. Stones in organs. Fossilized emotions - the sadness of a dull fossil.
Gallstones are a fierce fight against evil, because it is evil. Anger at management. Heavy thoughts, arrogance, pride, bitterness. Hatred. Regardless of whether they hate me or I hate someone, or there are people around me who hate each other - all this affects a person, gets inside him and begins to grow a stone.
Kidney stones - fear that they don’t love me, causes the need to hide my anger at evil, then they will love me - secret anger.
139. Candidiasis – thrush, a group of diseases caused by a yeast-like fungus.
Strong feeling of distraction. Having a lot of anger and feelings of frustration and hopelessness. Demands and distrust of relationships with people. Love of controversy, of confrontational, heated discussions.
140. Carbuncles. Poisonous anger regarding personal injustice.
141. Cataract. Inability to look forward with joy. The future is covered in darkness.
142. Cough, coughing. The desire to bark at the world. "See me! Listen to me!"
143. Keratitis – inflammation of the cornea. The desire to hit and beat everyone and everything around. Extreme anger.
144. Cyst.
Scrolling through old images that cause pain. Carry with your wounds and the harm that has been done to you. False growth (growth in the wrong direction.)
The stage of uncryed sadness, active hope of getting rid of the annoying feeling of sadness and readiness to shed a tear. He doesn’t dare and doesn’t want to cry, but he can’t help but cry.
145. Brushes. Problems with brushes – problems with the characteristics listed below.
Hold and manage. Grab and hold tightly. Grab and release. Caressing. Pinching. All ways of interacting with a variety of life experiences.
146. Intestines. Assimilation. Absorption. Easy emptying.
147. Guts – represent liberation from waste. - problems - fear of letting go of the old, unnecessary.
148. Menopause.
- problems – fear of ceasing to be wanted/desired. Fear of age. Self-denial. Not good enough. (Usually accompanied by hysteria.)
149. Leather.
Protects our individuality. Organ of perception. The skin hides a person’s mental life; it is the first to give him a sign.
-skin diseases – anxiety, fear. Old, deeply hidden turbidity, dirt, something disgusting. I'm in danger.
Dry skin - a person does not want to show his anger; the drier the skin, the greater the hidden anger.
Dandruff is the desire to free yourself from annoying thoughtlessness.
Peeling dry skin is an urgent need to free yourself from anger, which, however, does not work out due to inability.
Redness of dry skin - anger has become explosive. Peeling and redness of dry skin in the form of spots is characteristic of psoriasis.
Psoriasis is mental masochism: heroic mental patience that brings happiness to a person in its scope.
Oily skin means a person is not shy about expressing his anger. He stays young longer.
Purulent pimples are a specific malice or enemy, but he keeps this malice within himself.
Normal skin is a balanced person.
Pigment is the “spark” of life, temperament. Suppression of temperament makes the skin white.
Age spots - a person lacks recognition, he cannot assert himself, his sense of dignity is hurt.
Congenital spots, moles are the same problems, but in the mother, due to similar stress.
Dark spots are an unconscious feeling of guilt, which is why a person does not allow himself to assert himself in life. A person suppresses himself because of someone else’s opinion, often this is a debt of karma from a past life.
Red spots - excitement, indicate that there is a struggle between fear and anger.
150. Knees.
They represent pride and ego. Express the principles according to which progress in life occurs. They indicate with what feelings we go through life.
- problems – stubborn, unyielding ego and pride. Inability to submit. Fear, lack of flexibility. I won't give in for anything.
- a peace-loving, friendly and balanced traveler has healthy knees,
- the traveler walking with battle and deceit has broken knees,
- in a person who wants to outwit life, the menisci are damaged,
- when walking with pressure, the knees get sick.
- from sadness about failures, water forms in the knees.
- blood accumulates from sadness caused by vengeance.
Violations in achieving life goals, dissatisfaction with achieved goals:
- crunching and creaking - the desire to be good for everyone, a connection between the past and the future;
- weakness in the knees - hopelessness about progress in life, fear and doubts about the success of the future, loss of faith, a person constantly drives himself forward, thinking that he is wasting time - self-flagellation mixed with self-pity;
- weakening of the knee ligaments - hopelessness to advance in life;
- knee ligaments reflect progress through life with the help of connections:
a) violation of the flexion and extension ligaments of the knees - violation of honest and business relationships;
b) violation of the lateral and transverse ligaments of the knees - a violation in business relations that take into account the interests of all parties;
c) violations of the intra-articular ligaments of the knees - disrespect for the hidden informal business partner.
d) torn knee ligaments - using your connections to deceive someone.
- a painful pinching sensation in the knees - fear that life has come to a standstill.
- clicking in the knees - a person, in order to preserve his reputation, suppresses in himself the sadness and anger caused by stagnation in movement.
- rupture of knee tendons - an attack of anger at stagnation in life.
- damage to the meniscus - an attack of anger at the one who knocked the ground out from under your feet, did not keep a promise, etc.
- damage to the kneecap (patella) - anger that your progress did not find support or protection. The stronger a person’s desire to kick someone else, the more severe the knee injury he receives.
151. Colic, sharp pain. Mental irritation, anger, impatience, frustration, irritation in the environment.
152. Colitis – inflammation of the mucous membrane of the colon.
Represents the ease of escape from what oppresses. Overly demanding parents. Feeling oppressed and defeated. There is a huge need for love and affection. Lack of feeling of security.
153. Spastic colitis. The fear of letting go, of letting go. Lack of feeling of security.
154. Ulcerative colitis.
An ulcer of any kind is caused by cruelty arising from the suppression of sadness; and she, in turn, from a reluctance to be helpless and to reveal this helplessness. Ulcerative colitis is a disease of a martyr, one who suffers for his faith and beliefs.
155. Lump in throat. Distrust in the process of life. Fear.
156. Coma. Escape from something, from someone.
157. Coronary thrombosis.
Feeling lonely and scared. I don't do enough. I will never do this. Not good/good enough.
158. Scabbers. Dried sadness.
159. Clubfoot. Attitude towards children with increased demands.
160. Bones.
They personify the structure of the universe. Attitude towards father and man.
-deformation – mental pressure and tightness. Muscles cannot stretch. Lack of mental agility.
- fractures, cracks - rebellion against authority.
161. Pubic bone. Represents the protection of the genital organs.
162. Bone marrow.
Like a woman, being a spring of love, he is under the strong protection of a man - a bone - and does what a woman was created for - to love a man.
163. Hives, rash. Little hidden fears. You're making a mountain out of a molehill.
164. The blood vessels of the eyes are burst. Own malice.
165. Cerebral hemorrhage. Stroke. Paralysis.
- A person overestimates the potential of his brain and wants to be better than others. A kind of revenge for the past - in reality, a thirst for revenge. The severity of the disease depends on the magnitude of this thirst.
- manifestation - imbalance, headaches, heaviness in the head. Two possibilities of a stroke: - a blood vessel in the brain bursts, when overcome by a sudden attack of anger and an angry desire to take revenge on someone who considers him a fool. Love turned into anger breaks out of boundaries, i.e. from a blood vessel.
- blockage of blood vessels in the brain - a person suffering from an inferiority complex loses hope of proving that he is not what others think. Breakdown due to complete loss of self-esteem.
Those who retain their reason, but their sense of guilt intensifies, will not be able to recover. Anyone who experiences joy because illness has saved him from a humiliating situation recovers.
CONCLUSION: If you want to avoid a stroke, release the fear of evil discontent.
166. Bleeding. Passing joy. But where, where? Frustration, the collapse of everything.
167. Blood.
Represents joy in life, free flow through it. Blood symbolizes the soul and woman.
- thick blood - greed.
- mucus in the blood - resentment over the unfulfilled desire to receive something from the female sex.
168. Blood, diseases. (See leukemia.)
Lack of joy, lack of circulation of thoughts, ideas. Curtailment – blocking the flow of joy.
169. Bloody discharge. The desire for revenge.
170. Blood pressure.
-high – excessive tension, a long-standing insoluble emotional problem.
- low – lack of love in childhood, defeatist mood. What's the use of all this, it still won't work!?
171. Croup - (see bronchitis.) Heated atmosphere in the family. Arguments, swearing. Sometimes boiling inside.
172. Lungs.
The ability to accept life. Organs of freedom. Freedom is love, servility is hatred. Anger towards the female or male sex destroys the corresponding organ - left or right.
-problems – depression, depressed state. Grief, sadness, grief, misfortune, failure. Fear to accept life. Doesn't deserve to live life to the fullest.
Pneumonia (in a child) - both parents have a blocked feeling of love, the child’s energy flows to the parents. There are quarrels and shouting in the family, or condemning silence.
173. Pulmonary pleura.
The disease indicates problems associated with restriction of freedom.
- covering the lungs - restriction of one’s own freedom.
- lining the chest cavity from the inside - freedom is limited by others.
174. Leukemia – leukemia. A persistent increase in the number of leukocytes in the blood.
Severely suppressed inspiration. What's the use of all this!?
175. Leukopenia – decrease in the number of leukocytes.
A painful decrease in white blood cells - leukocytes - in the blood.
A woman has a destructive attitude towards a man, and a man has a destructive attitude towards himself.
Leukorrhea - (leucorrhoea) - the belief that women are helpless before the opposite sex. Anger at your partner.
176. Lymph - symbolizes spirit and man.
Problems - spiritual impurity, greed - a warning that the mind needs to be switched to the basic necessities: love and joy!
- mucus in the lymph - resentment over the unfulfilled desire to receive something from the male sex.
177. Lymph nodes - tumor.
Chronic enlargement in the head and neck area is an attitude of arrogant contempt towards male stupidity and professional helplessness, especially when there is a feeling that a person is not valued enough or his genius goes unnoticed.
- blame, guilt and a huge fear of not being “good enough.” A mad race to prove oneself - until there is no substance left in the blood to support oneself. In this race to be accepted, the joy of life is forgotten.
178. Fever. Anger, anger, anger, anger.
179. The face represents what we show to the World.
Expresses an attitude towards appearances and illusions.
- Thickening of the facial skin and covering with tubercles - anger and sadness.
- Papilloma is a constant sadness about the collapse of a specific illusion.
- age spots, or pigmented papilloma - a person, contrary to his wishes, does not give free rein to his own temperament.
- saggy features - comes from skewed thoughts. Resentment about life.
Feeling resentful towards life.
180. Herpes zoster.
Waiting for the other shoe to fall off your foot. Fear and tension. Too much sensitivity.
181. Lichen - herpes on the genitals, tailbone.
A complete and profound belief in sexual guilt and the need for punishment. Public shame. Belief in the Lord's punishment. Rejection of the genitals.
- cold on the lips - bitter words remain unspoken.
182. Ringworm.
Allowing others to get under your skin. Don't feel good enough or clean enough.
183. Ankles. They represent mobility and direction, where to go, as well as the ability to receive pleasure.
184. Elbows. They represent a change in direction and the admission of new experiences. Punching the road with your elbows.
185. Laryngitis is inflammation of the larynx.
You cannot speak so recklessly. Fear to speak out. Indignation, indignation, a feeling of resentment against authority.
186. Baldness, baldness. Voltage. Trying to control everything and everyone around. You don't trust the process of life.
187. Anemia. The vitality and meaning of life have dried up. Believing that you are not good enough destroys the power of joy in life. Occurs in someone who considers the breadwinner to be bad,
- in a child: - if the mother considers her husband to be a bad breadwinner for the family, - when the mother considers herself helpless and stupid and exhausts the child with lamentations about this.
188. Malaria. Lack of balance with nature and life.
189. Mastitis is inflammation of the mammary gland. Excessive concern for someone or something.
190. Mastoiditis – inflammation of the nipple.
Frustration. The desire not to hear what is happening. Fear infects a sober understanding of the situation.
191. Uterus. Represents a place of creativity.
If a woman believes that the feminine in her is her body and demands love and respect from her husband and children, then her uterus must suffer, because. she demands the cult of her body. She feels that she is not loved, not noticed, etc. Sex with a husband is a routine self-sacrifice - the wife's debt is being worked off. Passion is spent on hoarding and is no longer enough for bed.
- endometriosis, a disease of the mucous membrane - replacing self-love with sugar. Disappointment, frustration and lack of security.
192. Meningitis of the spinal cord. Inflamed thinking and anger at life.
Very strong disagreements in the family. Lots of clutter inside. Lack of support. Living in an atmosphere of anger and fear.
193. Meniscus. A fit of anger at someone who pulled the rug out from under you, didn’t keep a promise, etc.
194. Menstrual problems.
Rejection of one's feminine nature. The belief that the genitals are full of sin or dirty.
195. Migraine. Resistance to the flow of life.
Disgust when they lead you. Sexual fears. (Can usually be relieved by masturbation.)
Intensifying sadness causes an increase in intracranial pressure in an adult, with a very severe headache, which culminates in vomiting, after which it subsides.
In the invisible plane, a critical accumulation of sadness occurs, which on a physical level causes swelling of the brain. The movement of brain fluid is blocked by fear: they don’t love me, which is why the suppressed fear develops into anger - they don’t love me, don’t feel sorry for me, don’t take me into account, don’t listen to me, etc. When restraint acquires life-threatening proportions and the desire to fight for life awakens in a person, i.e. suppressed aggressive anger against life, at that moment vomiting occurs. (See vomiting.)
196. Myocarditis. Inflammation of the heart muscle - a lack of love exhausts the heart chakra.
197. Myoma.
A woman accumulates the worries of her mother (the uterus is the organ of motherhood), adding them to her own, and from her powerlessness to overcome them she begins to hate everything.
The daughter's feeling or fear that her mother does not love me collides with her mother's overbearing, possessive behavior.
198. Myopia, myopia. Distrust of what lies ahead. Fear of the future.
199. Brain. Represents a computer, a distribution model.
- tumor - stubbornness, refusal to change old thinking patterns, erroneous beliefs, miscalculated beliefs.
200. Calluses. (Usually on the legs.) Stiffened areas of thought - stubborn attachment to pain experienced in the past.
201. Mononucleosis - damage to the palatine and pharyngeal tonsils, enlargement of the lymph nodes, liver, spleen and characteristic changes in the blood.
The person no longer cares about himself. One of the forms of belittling life. Anger at not receiving love and approval. Lots of internal criticism. Fear of your own anger. You force others to make mistakes, attribute mistakes to them. The habit of playing the game: But isn't all this terrible?
202. Seasickness. Lack of control. Fear die.
203. Urine, incontinence. Fear of parents, usually father.
204. Bladder. Not putting your spiritual abilities into practice. Disappointments that affect the emotional sphere accumulate in it,
- unpleasant smell of urine - disappointments associated with the lies of the person himself.
- inflammation - bitterness due to the fact that work dulls the senses.
- chronic inflammation of the bladder - accumulation of bitterness for life.
- infection - humiliated, usually by the opposite sex, lover or mistress. Blaming others
- CYSTITIS – self-restraint in relation to old thoughts. Reluctance and fear to let them go. Offended.
205. Urolithiasis.
A suppressed bouquet of stress to the point of stony indifference, so as not to turn out to be unintelligent.
206. Muscles. Represent our ability to move through life. Resistance to new experiences.
207. Muscular atrophy - drying out of muscles.
Arrogance towards others. A person considers himself better than others and is ready to defend this at any cost.
He doesn’t care about people, but he craves fame and power. Illness comes to help prevent mental arrogance from turning into outer violence.
Overexertion of the lower leg muscles indicates a conscious desire to rush; shrinkage means suppression of sadness. for example, all the men in the family were forced to tiptoe for fear of interfering with the mother in her eternal hurry. Men in the family were given a secondary role in household affairs. Walking on tiptoes means extreme obedience.
208. Muscles. Attitude towards mother and woman.
209. Adrenal glands.
Organs of dignity. Dignity is the courage to believe in one's own inner wisdom and to develop in the direction of increasing this wisdom. Dignity is the crown of courage. The adrenal glands are like caps on the heads of the kidneys, a sign of respect for both female and male prudence, and therefore worldly wisdom.
210. Narcolepsy – irresistible drowsiness, Gelineau’s disease.
Not wanting to be here. The desire to get away from it all. You can't cope.
211. Drug addiction.
If fear of not being loved, it develops into disappointment with everyone and everything, and in the realization that no one needs me, that no one needs my love, a person reaches for drugs.
Panic fear of death leads a person to drugs.
Finding yourself in a spiritual impasse, having suffered from false goodness as the only goal of life. Drug use destroys spirituality. One type of drug addiction is work addiction (see tobacco smoking).
212. Indigestion.
In an infant, infections caused by E. coli, gastritis, inflammation of the intestines, etc. mean that the mother is scared and angry.
213. Neuralgia is an attack of pain along the nerve. Punishment for guilt. Torment, pain when communicating.
214. Neurasthenia - irritable weakness, neurosis - a functional mental disorder, a disease of the soul.
If a person, out of fear that he is not loved, feels that everything is bad and that everyone is doing harm to him personally, he becomes aggressive. And the desire to be a good person forces one to suppress aggressiveness; from such an internal battle of fears, neurosis develops.
A neurotic does not admit his own mistakes; for him, everyone is bad except himself.
People with an unshakably tough, rational mindset that implements the will with iron consistency sooner or later find themselves in a state of crisis, and a loud cry marks the beginning of neurosis.
215. Unhealthy desire for cleanliness.
It occurs when a person has many problems with his internal uncleanliness, i.e. resentment and the higher the demands not only on one’s own but also on other people’s cleanliness.
216. Terminally ill/sick.
We cannot be cured by external means; we must “go inside” to carry out treatment, healing, and re-awareness. This (disease) came (attracted) “out of nowhere” and will go back to “nowhere”.
217. Incorrect posture, head position. Inappropriate timing. Not now, later. Fear of the future.
218. Nervous disorder.
Concentrated focus on yourself. Jamming (blocking) of communication channels. Running away.
219. Nervousness. Restlessness, tossing, anxiety, haste, fear.
220. Nerves. They represent communication and connection. Receptive transmitters. (And according to Academician V.P. Kaznacheev, energy conductors, transport routes.)
- problems with nerves - blocking energy, tightness, looping, blocking vital forces within oneself, in a certain energy center. (Chakra.) See the image of the human energy structure on the page of the website “Conversation with a healer”.
221. Indigestion, dyspepsia, indigestion.
Fear, horror, anxiety sitting deep inside.
222. Intemperance, intemperance.
Letting go. Feeling emotionally out of control. Lack of self-feeding.
223. Accidents.
Unwillingness to speak out loud about your needs and problems. Rebellion against authority. Belief in violence.
224. Nephritis is inflammation of the kidneys. Overreaction to trouble and failure.
225. Legs. They carry us forward through life.
- problems - when work is done for the sake of success in life.
- athletic - inability to move forward easily. Fear that they will not be accepted as/as they are.
- upper legs – fixation on old injuries.
- lower legs – fear of the future, reluctance to move.
- feet (up to the ankles) - personify our understanding of ourselves, life, and other people.
- problems with the feet – fear of the future and lack of strength to walk through life.
- swelling on the thumb - lack of joy when meeting the experience of life.
- ingrown toenail – anxiety and guilt regarding the right to move forward.
- toes – represent small details of the future.
226. Nails – represent protection.
- bitten nails - frustration of plans, collapse of hopes, devouring oneself, anger at one of the parents.
227. Nose – represents recognition, self-approval.
- stuffy, clogged nose, swelling in the nose - you do not recognize your own worth, sadness due to your own inadequacy,
- flowing from the nose, dripping - a person feels sorry for himself, the need for recognition, approval. The feeling of not being recognized or noticed. Cry for love, ask for help. - snot - the situation is even more offensive,
- thick snot - a person thinks a lot about his offense,
- sniffling nose - a person does not yet understand what happened to him,
- noisy blowing of thick snot - a person believes that he knows exactly who or what the offender is,
- bleeding from the nose - an outburst of thirst for revenge.
- retronasal flow - internal crying, children's tears, sacrifice.
228. Baldness.
Fear and disappointment that they don’t love me destroy hair in both women and men. Severe baldness occurs following a mental crisis. People of the fighting type cannot move forward in life without love, but they want to. To this end, a bald man subconsciously seeks contact with higher powers and finds it. The spirit of such people is more open than that of a person with good hair. So every cloud has a silver lining.
229. Metabolism. - problems - inability to give from the heart.
230. Fainting, loss of consciousness. Disguise, can't cope, fear.
231. Smell.
Violation is a sudden feeling of hopelessness due to the inability to find any way out.
232. Burns. Irritation, anger, burning.
233. Obesity is a problem of soft tissues.
“Everything in life is not the way I want.” It means that a person wants to get more from life than to give. Anger makes a person fat.
Anger accumulates in fatty tissues. People whose mother has absorbed a lot of stress and is waging a merciless struggle in life are susceptible to obesity. Because We ourselves choose the mother, then, among other problems, we are in order to learn how to achieve a normal weight. Start getting rid of anger first of all by forgiveness!
Neck, shoulders, arms - anger that they don’t love me, that I can’t do anything, they don’t perceive me, in short, anger that everything is not the way I want. Torso - malicious accusations and feelings of guilt, no matter who they concern. Talia - a person stigmatizes another out of fear of being guilty himself and accumulates this anger in himself.
- hiding sadness behind a joyful facial expression,
- compassion, but the society of compassionate people quickly exhausts,
- restraining oneself and trying to improve the life of another in the hope that he will moderate his tears,
- forcing yourself to live with someone who feels sorry for himself; the more patience and desire he has to remain intelligent no matter what, the slower and more steadily he will gain weight. If hope for a better life glimmers in his soul, then the adipose tissue will be dense; if hope fades, the adipose tissue becomes flabby,
- weight gain after illness - the sufferer wants people to know about his difficult life, but at the same time do without words. It is important to release the fear of self-pity. Prolonged release of self-pity helps you lose weight, but you just have to stay away from pitying people.
- constantly increasing adipose tissue is a form of self-defense; the fear of weakening overpowers the desire to lose weight.
- fear of the future and the stress of hoarding for future use prevents getting rid of excess weight (for example, death from hunger in one of your past lives). The greater a person’s internal helplessness, the larger he is outwardly.
234. Parathyroid glands. Bodies of great promise.
Located on the posterior surface of the thyroid gland - the area of the will. They express the will of God to give man freedom of choice. They say: Love anything - earth or sky, man or woman, materiality or spirituality, but most importantly - love without conditions. If you love someone or something sincerely, from the heart, then you will learn to love others. - each of the four thyroid glands has its own task:
a) lower left - strength - calcium - man,
b) upper left - prudence - phosphorus - man,
c) lower right - fortitude - iron - woman,
d) upper right - flexibility - selenium - woman,
- a woman determines life, a man creates life.
- glands regulate the condition of human bones.
235. Muscle death.
Excessive sadness because of one's poor athletic form or simply one's lack of physical strength.
- for men - sadness because of their male helplessness, - for women - exhaustion of themselves like a man, an attempt to overcome sadness by force.
236. Swelling. Attachment in thinking. Clogged painful thoughts.
237. Tumors.
(see edema.) - atheroma, or sebaceous gland cyst - blockage of the excretory duct of the sebaceous gland of the skin, - lipoma, or wen - a benign tumor of adipose tissue, - dermoid, or skin tumor of the gonads, can consist of tissues of different consistencies, often from thick fat - a teratoma, or a congenital tumor consisting of many tissues. What is important is not the difference between these diseases, but the fundamental similarity of their occurrence! Carry with old wounds and shocks. Remorse, repentance.
- neoplasms – old grievances caused to you by old wounds. Instilling indignation, indignation, and feelings of resentment.
238. Breast tumor. A bitter resentment towards your husband without the intention of starting to change yourself!
239. Osteomyelitis – inflammation of the bone marrow.
Feelings that are not supported by others. Frustration, resentment and anger about the very structure of life.
240. Osteoporosis – loss of bone tissue.
The feeling that there is no support left in life. Loss of faith in the male gender's ability to regain strength and vitality. As well as the loss of faith in one’s own ability to restore one’s former idealized and promising strength. The bones, stricken with osteoporosis, had cried themselves dry, to the point of emptiness.
241. Edema, dropsy.
Occurs with constant sadness. Who or what do you not want to get rid of? Constant swelling turns into fullness and the disease of obesity. Accumulations of swelling in tissues and organs of varying consistency - from clear liquid to thick pulp - turn into tissue tumors.
242. Otitis
- ear inflammation, ear pain. Reluctance to hear. Reluctance, refusal to believe what is heard. Too much confusion, noise, arguing parents.
243. Belching. You greedily and too quickly swallow everything that happens to you.
244. Numbness
– paresthesia, numbness, rigor, insensibility. Denial of love and attention. Mental dying.
245. Paget's disease
– associated with very high alkaline phosphatase levels, osteomalacia and moderate rickets. The feeling that there is no more foundation left to build on. "Nobody cares".
246. Bad habits. Escaping from oneself. Not knowing how to love yourself.
247. Sinuses, disease, fistula. Irritation towards some person, towards someone close.
248. Fingers. They personify certain details of life.
Big is the father. Represents intelligence, anxiety, excitement, anxiety, concern.
Index - mother. Represents ego and fear.
The middle one is the man himself. Represents anger and sexuality.
Nameless - brothers and sisters. Represents unions, grief, sadness.
Little finger - strangers. Represents family, pretense, pretension.
Finger problems are problems associated with giving and receiving in the course of work and various activities.
Toe problems are everyday problems associated with movement and success in the field of work and affairs in general.
249. Panaritium.
Ingrown nail: because a nail is a window to the world, and if a person is interested in exactly what he sees, peeping out of the corner of his eye, then the nail grows in width, as if expanding its field of vision. If this causes pain, then voyeurism has become spying. Conclusion: don't poke your nose into other people's affairs.
250. Alcoholic pancreatitis. Anger at not being able to defeat your partner.
251. Chronic pancreatitis.
A person accumulates anger for a long time. Negation. Frustration because life seems to have lost its sweetness and freshness.
253. Paralysis is a victim of anger. Resistance. Escape from a situation or person.
Ridiculing a person's mental abilities paralyzes the functioning of the brain. If a child is made fun of, he may become hysterical. The pent-up hatred of senseless running breaks out in the form of an attack of anger, and the body refuses to run.
254. Facial nerve paralysis. Reluctance to express your feelings. Extreme degree of control over anger.
255. Paralytic trembling, a state of complete helplessness. Paralyzing thoughts, fixation, attachment.
256. Parkinson's disease. A strong desire to control everything and everyone. Fear.
257. Fracture of the femoral neck. Stubbornness in defending one's rightness.
258. The liver is the seat of malice and anger, primitive emotions.
Hiding the boiling anger inside behind a smiling mask leads to the anger spilling out into the blood. (Narrowing of the bile ducts). - problems – chronic complaints about everything. You constantly feel bad. Making excuses for nagging to deceive yourself.
- enlarged liver - overflowing with sadness, anger at the state.
- shrinkage of the liver - fear for the state.
- cirrhosis of the liver - dependence on state power, a victim of his withdrawn character, during the course of life's struggle he accumulated deep layers of destructive anger - until the liver died.
- swelling of the liver - sadness due to injustice.
- bleeding in the liver - a thirst for revenge directed against the state.
259. Age spots (see skin).
260. Pyelonephritis – inflammation of the kidney and pelvis. Blaming others.
A person humiliated by the opposite sex or lover/mistress.
261. Pyorrhea – suppuration. Weak, inexpressive people, talkers. Lack of ability to make decisions.
262. Digestive tract. - problems - doing work for the sake of work itself.
263. Esophagus (main passage) - problems - you can’t take anything from life. Core beliefs are destroyed.
264. Food poisoning - allowing others to take control of you, feeling helpless.
265. Crying. Tears are the river of life.
Tears of joy are salty, tears of sadness are bitter, tears of disappointment burn like acid.
266. Pleurisy is inflammation of the serous membrane of the lungs.
There is anger in a person against the restriction of freedom and he suppresses the desire to cry, which is why the pleura begins to secrete a lot of excess fluid and wet pleurisy occurs.
267. Shoulders. The implication is that they are bringing joy, not a heavy burden.
- stooped - (see scoliosis) - you carry the burden of life, helplessness, defenselessness.
268. Flat feet.
Male submissiveness, dejection, unwillingness or inability to overcome economic difficulties. The mother has absolutely no hope for the father, does not respect him, does not rely on him.
269. Pneumonia, inflammation of the lung. Emotional wounds that cannot be healed, tired of life, driven to despair.
270. Damage – anger at oneself, feelings of guilt.
271. Increased blood pressure. This is the habit of evaluating and finding the mistakes of others.
272. High cholesterol levels. Maximalism, the desire to get everything at once and quickly.
273. Gout. Lack of patience, need for dominance.
274. Pancreas – personifies the sweetness and freshness of life.
This is an organ that allows you to judge how much a person is able to endure loneliness and be an individual. Healthy is when a person does good for himself, and only then for others.
- Edema is uncryed sadness, a desire to humiliate another.
- acute inflammation - the anger of the humiliated,
- chronic inflammation - picky attitude towards others,
- cancer - wishes evil to everyone whom he has written down as his enemies and whose bullying he has to swallow.
Any prohibition irritates the pancreas and it stops digesting food. Particularly serious harm is caused to the pancreas when a person forbids himself something good that he greatly needs (a small evil, so that, having assimilated it, he learns to avoid the big one). When commanding oneself or others, it strikes the exocrine pancreas, which leads to the release of digestive enzymes and an increase in blood sugar. Protesting orders blocks the release of insulin, causing blood sugar levels to drop.
- diabetes mellitus - a person is fed up with the orders of others and, following their example, begins to give orders himself.
275. Spine
– flexible life support. The spine connects the energetic past, present and future. It, like a mirror, reflects the basic truths about a person. He characterizes the father. A weak spine means a weak father. Curved spine - inability to follow the support received from life, from the father, attempts to adhere to old principles and outdated ideas, lack of integrity, completeness, distrust of life, lack of courage to admit that one is wrong, a father with twisted principles. If a child is hunched over, then his father probably has a gentle character. At the height of each vertebra, channels extend into organs and tissues; when these channels are blocked by the energy of one or another stress, damage to an organ or part of the body occurs:
- from the crown to the 3rd pectoral + shoulder and upper arm + 1-3 fingers - feeling of love - fear that they don’t love me, that they don’t love my parents, family, children, life partner, etc.
- 4-5 pectoral points + lower part of the arm + 4-5th fingers + armpit - feelings of guilt and accusation associated with love - fear that I am accused, not loved. The accusation is that I am not loved.
- 6-12 infants - feeling of guilt and blaming others - fear that I am being blamed, blaming others.
-1-5 lumbar - guilt associated with material problems and blaming others - fear that I am accused of being unable to solve financial problems, of wasting money, blaming others for all material problems. - from the sacrum to the fingers - economic problems and fear of them.
276. Blood sugar indicator - expresses a person’s spiritual courage to do good things first of all for himself.
277. Polio - paralyzing jealousy, the desire to stop someone.
278. Polyp of the rectum. Suppression of sadness due to dissatisfaction with work and the results of one’s work.
279. Genital organs - reluctance to engage in self-care.
Inflammation in men: - who blames women for their sexual disappointments, believes that all women are equally bad, believes that they suffer because of women.
Underdevelopment in boys: - a woman makes fun of her husband, and directs all her love and excessive care to her son, which frightens him very much.
The testicles do not descend: - the mother’s ironic attitude towards her husband’s gender characteristics.
For women, external ones represent vulnerability, vulnerability.
280. Diarrhea - fear of what might happen. Impatience to see the results of your labor. The more intense the fear of not being able to do something, the stronger the diarrhea.
281. Damage to skin, hair, nails.
Excessive sadness about his appearance, in which he sees the reason for his failures, and efforts to correct his appearance do not bear fruit. The degree of defeat is proportional to bitterness and the extent to which a person has given up on himself.
282. Cutting is a punishment for not following your own rules.
283. Kidney failure. Thirst for revenge, which leads to permeability of the blood vessels of the kidneys.
284. Kidneys are organs of learning. A person learns from obstacles, which is fear.
The stronger the fear, the stronger the obstacle. Development is the process of liberation from fear. The organs on the right side symbolize efficiency, the left - spirituality. - do not suppress your emotions, do not force yourself, forcing restraint out of a desire to be intelligent. You have the ability to think with which you can release your stress and gain dignity.
Problems - criticism, disappointment, annoyance, failure, failure, lack of something, mistake, inconsistency, inability. You react like a little child.
Inflammation - chronic nephritis, shriveled kidneys - feeling like a child who "can't do it right" and who is "not good enough." Loser, loss, failure.
285. Premenstrual syndrome.
You allow embarrassment and confusion to reign within you, you give power to external influences, you deny female processes.
286. Prostate gland.
Prostate health reflects a mother's attitude toward her husband and men as the embodiment of fatherhood, as well as the son's reaction to his mother's vision of the world. A mother's love, respect and honor for her husband ensures a healthy life for her son. It falls ill in a man for whom masculinity is associated with the genital organs; it absorbs all male grievances into the prostate gland, since it is the organ of physical masculinity and fatherhood. Men's helplessness in the face of women's derogatory attitude towards the male sex.
Prostate tumor - a man who is not allowed to give all the best that he has begins to feel sorry for himself because of his own helplessness. Talks about a man's inconsolable sadness over his inability to be a good father.
287. Premature birth - a child, instead of dying or suffering, decides to run away. The child is ready to sacrifice himself for the sake of the mother's life.
288. Leprosy. A complete inability to manage life, to understand it. A persistent belief that one is not good enough or pure enough.
289. Prostate - personifies the male principle.
Prostate disease - mental fears that weaken the male nature, sexual pressure and guilt, refusal, concessions, belief in age.
290. Cold with runny nose, catarrh of the upper respiratory tract.
There's too much coming at once. Confusion, confusion, minor damage, small wounds, cuts, bruises. Type of belief: “I get colds three times every winter.”
291. Cold with coldness and chills.
Restraining yourself, the desire to retreat, “leave me alone,” mental contraction - you pull out and pull in.
292. Colds
Ulcers, fever blisters, vesicular, labial lichen. Words of anger that torment a person and the fear of saying them openly.
293. Acne - self-rejection, dissatisfaction with oneself.
Not admitting to yourself your mistakes. Expresses attitude towards completing work. - spasm - reluctance to see the result of your work due to fear, - incontinence - the desire to quickly get rid of the results of your work, as if from a nightmare. - proctitis - fear of publishing the results of one's work. - paraproctitis - a painful and fearful attitude towards the evaluation of one’s work. - itching of the anus - a fierce struggle between a sense of duty and reluctance to do anything, - fissures in the anus - one’s own merciless coercion, - rupture of the anus from a dense fecal mass - the desire not to waste time on trifles, but to create something great that can be admired. It bleeds when one wants to take revenge on someone who is interfering with the implementation of great and noble goals. - inflammation, diaper rash - big bright plans, but fear that nothing will work out. In children, parents painfully evaluate the results of their upbringing. - infectious inflammation - blaming others for the impossibility of achieving the goal of the accusing person. - fungal inflammation - bitterness from failure in business, - varicose veins - accumulation of anger towards others, postponing today's affairs until tomorrow. - cancer - the desire to be above all things, a contemptuous attitude towards the results of one’s work. Fear of hearing critical feedback.
295. Mental illnesses.
Excessive obedience to parents, teachers, the state, order and law makes a person mentally ill, for this is just the desire of a frightened person to earn love.
296. Psoriasis.
Mental masochism is heroic mental patience that brings happiness to a person in its scope. Mortification of feelings and self, refusal to accept responsibility for one’s own feelings. Fear of being offended, wounded.
297. Pfeiffer's disease - infectious mononucleosis, Filatov's disease, mononucleosis tonsillitis, acute benign lymphoblastosis. Don't take care of yourself anymore. Anger at not receiving good grades and love.
298. Heels - kicking like a restive horse, dispersing competitors.
299. Balance - absence - scattered thinking, not concentrated.
Energy information about cancer also enters the body when a neighbor or parents have cancer, etc. The main thing is that a person is afraid and fear attracts him to himself. - rational pride in one’s suffering, malicious malice - the fear that I am not loved causes the need to hide one’s malicious malice, because everyone needs the love of others, there can never be too much of it - rapidly developing cancer. Carrying hatred, what is the use of all this? A long-lasting feeling of indignation and resentment, a deep wound, intense, hidden, or colored by grief and sadness, devouring oneself.
301. Brain cancer - fear that they don’t love me.
302. Breast cancer.
The mammary gland is very susceptible to reproaches, complaints, and accusations. - stress in which a woman accuses her husband of not loving her, - stress, a woman feels guilty because her husband does not love her due to infidelity, misunderstanding, inexperience, - pathology of the left breast - awareness the fact that my father did not love my mother, pity for my mother, which develops into pity and compassion for women in general - pathology of the right breast - my mother does not love me and I blame her for this. Reasons for stress - men do not like women, are indifferent to them: - mutual accusations of parents, - conflicts between the male and female sexes, - denial of love (especially among unmarried and divorced people), - a spirit of stubbornness: I can do without a husband. And also denial of stress and cultivation of anger - men don’t love me, it’s unclear what they find in other women, - envy of the one they love, - my father doesn’t love me because he wanted a son. If such stresses accumulate, and patients and doctors do not deal with them, then bitterness arises, fear intensifies, developing into furious anger.
303. Stomach cancer - coercion.
304. Uterine cancer.
A woman becomes bitter because the male sex is not good enough for her to love her husband, or feels humiliated because of children who do not obey their mother, or because of the absence of children, and feels helpless because of the impossibility of changing her life. - cervix - a woman’s wrong attitude towards sex.
305. Bladder cancer - wishing evil to so-called bad people.
306. Prostate cancer.
Anger at his helplessness, which arises due to the fact that the female sex is constantly mocking manhood and fatherhood, and he cannot respond to this like a man. A man’s anger at his sexual weakness, which does not allow him to take revenge in a primitive, rude manner. Fear that I will be accused of not being a real man.
307. Cancerous tumor.
Occurs when a sad person feels helpless and becomes hostile.
308. Wounds - anger and guilt towards oneself. The magnitude depends on the degree of mortification of sadness, the intensity of bleeding depends on the strength of the thirst for revenge, depending on whom a person sees as an enemy and from whom he demands to correct his life, the corresponding assistant comes.
A criminal comes to someone who hates evil and does not recognize his own cruelty; a surgeon comes to someone who hates the state and does not consider himself a part of it; someone who hates himself because of his own worthlessness kills himself.
309. Multiple sclerosis.
Mental rigidity, hard-heartedness, iron will, lack of flexibility. The disease of a man who has given up on himself. Occurs in response to deep, hidden sadness and a sense of meaninglessness. Years of physical overexertion in order to achieve something very valuable destroys the meaning of life.
Workaholics who do not spare themselves or others get sick, and only become angrier if their plans are not carried out. Athletes who, despite being extremely trained and fully dedicated to the sport, luck slips out of their hands. This serious and medically incurable disease arises from anger and bitterness of defeat when a person does not get what he sought.
The longer he intends to laugh at life and thereby hide his anger at life's injustice, the more hopeless the destruction of his muscles becomes. The destruction of muscle tissue usually occurs in children of very combative mothers.
Her anger suppresses the family and destroys the child’s muscles, although she will then look for the culprit in her daughter-in-law or son-in-law. Healing is possible when a person has a desire to help himself, a desire to change his way of thinking.
310. Sprain.
Reluctance to move in a certain direction in life, resistance to movement.
311. Combing scratches - a feeling that life is dragging you down, that your skin is being torn off.
312. Rickets - lack of emotional nourishment, lack of love and security.
313. Vomiting - violent rejection of ideas, fear of the new. It represents a disgust for the world, for the future, a desire to return to the good old days. A strong physical shock caused by the gag reflex stretches the neck, deformed from tension, allowing the cervical vertebrae to shift to the desired position, when the energy channels passing through the neck open and the body is able to remove accumulated toxins through the liver.
One-time - terrible fear: what will happen now, the desire to make amends for what was done, as if nothing had happened.
Chronic - thoughtlessness: first he speaks, then he thinks and constantly reproaches himself for such a manner, and repeats the same thing.
314. Child.
The mind of a child is the father with his physical world and education, Spirituality is the father with his spiritual dignity. Discretion is the father of this combined physical and spiritual wisdom.
315. Rheumatism.
The desire to quickly mobilize oneself, keep up with everything and get used to any situation (become mobile). The desire to be first in everything tells a person to ask himself to the maximum, denying himself all positive emotions. Accusation through allegory. The disease of pharisaism and hypocritical arbitrariness over the male sex and the development of material life, the destruction of one’s own supports by hypocritical kindness.
316. Rheumatoid arthritis - strong criticism of authority, feeling of being very burdened, deceived.
317. Respiratory diseases - fear of fully accepting life.
318. Mouth - represents the acceptance of new ideas and nourishment.
Bad smell - rotten, fragile, weak positions, low talk, gossip, dirty thoughts.
Problems - closed mind, inability to accept new ideas, established opinions.
319. Hands - personify the ability and ability to withstand the experiences and experiences of life (from hands to shoulders). Doing work just for the sake of getting it. Right - communication with the female sex. Left - with a man's. Fingers: - thumb - father, - index - mother, - middle - you yourself, - ring - brothers and sisters, - little finger - people.
320. Suicide - suicide - seeing life only in black and white, refusing to see another way out.
321. Blood sugar. The participation of sugar in the metabolic process expresses the essence of turning “bad” into “good”.
Lack of vitality, energy, in the transformation of “lead” into “gold”. Decline in life incentive. Filling yourself with the “sweetness” of life not from the inside, but from the outside. (In relation to the child, it is necessary to look at the life of the parents and their attitude towards the child, their natal charts, their anamnesis, their socio-psychological conditions of the relationship.)
322. Diabetes mellitus. A person is fed up with the orders of others and, following their example, begins to give orders himself.
Saturation with the “command-administrative” structure of life, the environment, which suppresses a person. Insufficient amount of love in a person’s environment and life.
Or a person does not know how (does not want) to see love in the world around him. The consequence of callousness, soullessness, lack of joy in every moment of existence. Inability or impossibility (unwillingness) to transform “bad” into “good”, “negative” into “positive”.
(In relation to the child, it is necessary to look at the life of the parents and their attitude towards the child, their natal charts, their anamnesis, their socio-psychological conditions of the relationship.)
323. Sexual problems in young men.
A feeling of one’s own inferiority due to the fact that the technical side of sex is put in first place, the discrepancy between one’s own physiological parameters and the psychologically imposed ones - magazines, porn films, etc.
324. Spleen - is the custodian of the primary energy of the physical body. It symbolizes the relationship between parents - If the father pushes the mother around, the child's white blood cell count increases. If on the contrary, their number falls.
Blues, anger, irritation - obsessive ideas, you are tormented by obsessive ideas about things happening to you.
325. Seed tube
Blockage is having sex out of a sense of duty. When they find a way out of the situation, they seem to clear themselves.
326. Hay fever - accumulation of emotions, fear of the calendar, belief in persecution, guilt.
327. Heart - represents the center of love, security, protection.
Attacks are the displacement of all experiences of joy from the heart for the sake of money, one’s own position, etc.
Problems - long-term emotional problems, lack of joy, hardness of heart, belief in tension, overwork and pressure, stress.
328. Sigmoid colon - problems - lies and theft in various manifestations.
329. Parkinson's syndrome.
It occurs among those who want to give as much as possible, i.e. fulfill their sacred duty, but what they give does not bring the expected results, because these people do not know that no one can make an unhappy person happy. - the functioning of nerve cells is impaired due to a lack of the chemical dopamine. It carries the energy of fulfilling a holy duty.
330. Bruises, bruises - small collisions in life, punishing yourself.
331. Syphilis - see sexually transmitted diseases.
332. Scarlet fever is a sad, hopeless pride that forces you to pull your neck up.
333. Skeleton - problems - disintegration of the structure, bones personify the structure of life.
334. Scleroderma is a disease with thickening of the skin and underlying tissues. Feeling of defenselessness and danger. Feeling that other people annoy you and threaten you. Creation of protection.
335. Sclerosis is a pathological thickening of tissues.
A stone-insensitive person is distinguished by inflexibility and self-confidence. After all, he is always right. The more people around him who agree with everything, the more the disease progresses, leading to dementia.
If the water in the mucous membranes, skin, muscles, subcutaneous tissue, adipose and other soft tissues is compressed into stone, then sclerosis occurs, the volume and mass of the tissue decreases.
336. Scoliosis - see hunched shoulders.
337. Accumulation of fluid in an organ or cavity.
The result of uncryed sadness. It can happen with incredible speed, but it can disappear just as quickly. - Instead of letting out every tear, a person places collection vessels under the tears - head, legs, stomach, back, heart, lungs, liver - it all depends on what problems he is saddened by.
338. Weakness is the need for mental rest.
339. Dementia. Dementia develops from a slowly maturing desire to be better than others.
Hearing loss - denying your stress and not wanting anyone to say bad things about your spouse, children, etc.
341. Tapeworms - a strong belief that you are a victim and that you are dirty, helplessness regarding the imaginary positions of other people.
342. Spasms - tension of thoughts due to fear.
343. Spasm of the larynx - immense fear that I will not be able to prove that I am right.
344. Adhesions - convulsive clinging to one’s ideas and beliefs. In the stomach - stopping the process, fear.
345. AIDS - denial of oneself, accusation of oneself on sexual grounds. The fear of not being loved ceases to be bitterness and anger at the fact that they don’t love me, and this feeling turns into dullness and indifference to everyone and to oneself, or into a desire to somehow win someone’s love, and the blockage is so great that love is not recognized , or the desire has become unrealistically great. The need for spiritual love has ended, love turns into a thing. The ingrained idea that money can buy everything, including love. The mother's place is taken by the wallet. This is a disease of lack of love, a feeling of extreme spiritual emptiness, with possible external violent activity.
346. Back - represents support from life's problems.
Diseases: upper part - lack of emotional support, feeling of not being loved, holding back feelings of love.
The middle part is guilt, closure on everything that remains behind the back, “get off me.”
The lower part is the lack of financial support, fear generated by the lack of money.
347. Old age, decrepitude - a return to the so-called safety of childhood, a demand for care and attention, escape, one of the forms of control over others.
348. Tetanus - the need to release anger and thoughts that torment you.
349. Convulsions, spasms - tension, tightness, holding, fear.
350. Joints - represent changes in directions in life and the ease of these movements. Express everyday mobility i.e. pliability, amenability, flexibility.
351. Rash - irritation due to delays, delays, a child's way of attracting attention.
352. Tobacco smoking.
This is one of the types of drug addiction that arises from work addiction. A person is forced to work by a sense of duty, which develops into a sense of responsibility. A factor in the relative increase in the sense of responsibility is a lit cigarette. The greater the stress from work, the more cigarettes are consumed.
A sense of duty is nothing more than the need of a brave person to work, i.e. study. The stronger the fear, they won’t love me if I don’t do a good job. the more the sense of duty turns into a sense of responsibility and the fear of being guilty. An increasing feeling of guilt drives a person to work in the name of being loved. The heart, lungs and stomach are the organs that pay for the fact that a person works to earn love.
353. Pelvis - means the lower support or house in which a person finds support.
354. Paroxysmal tachycardia - secretion, darkening, you can’t control it.
355. Body: bad smell - disgusting oneself, fear of other people. - left side (for right-handers) - personifies receptivity, acceptance, feminine energy, woman, mother.
356. Temperature
Shows how energetically the body tries to help burn or destroy the negativity that a person has absorbed through his ineptitude, his stupidity.
An increase in temperature means that a person has already found the culprit, be it himself or another person. It normalizes the faster the faster the mistake is realized, after a quarrel - the loss of energy has reached its maximum.
High temperature - strong, bitter anger.
Chronic fever is an old and long-term malice (don't forget about your parents).
Low-grade fever is a particularly poisonous malice that the body is unable to burn off all at once in order to survive.
357. Tick, twitching - feeling that others are looking at you.
358. The thymus gland is the main gland of the immune system.
Problems - the feeling that life is pressing, “they” have come to take possession of me, my freedom.
359. Large intestine - negative attitude towards father, husband and men's affairs. Problems associated with unfinished business. - mucus - layering of deposits of the old, confused thoughts, polluting the purification channel. Floundering in the viscous swamp of the past.
It is possible to AVOID illnesses if: - lovingly take on unfinished work, - lovingly completing what others have left unfinished, - lovingly accepting unfinished work from someone else's hands.
360. Tonsillitis - inflammation of the tonsils. Suppressed emotions, stifled creativity.
361. Small intestine.
Negative, ironic, arrogant attitude towards the work of a mother, wife, woman in general (among men). Likewise for women (to men). - diarrhea (sweating of the small intestine) is a tragedy associated with work and business.
362. Nausea is the denial of any thought or experience. - motor disease - fear that you are not in control of the situation.
363. Injuries
Without exception, all injuries, including those resulting from car accidents, stem from anger. Those who have no malice will not suffer in a car accident. Everything that happens to an adult is primarily his own mistake.
Ancestral - you yourself chose this path, unfinished business, we choose our own parents and children, karmic.
364. Tubular bone - carries complete information about the human body.
365. Tuberculosis
You are wasting away from selfishness, obsessed with possessive ideas, revenge, cruel, merciless, painful thoughts.
Kidney tuberculosis - complaints about the inability to realize one's desire, - female genitals - complaints about disordered sexual life, - women's brain - complaints about the inability to use the potential of their brain, - women's lymphatic vessels - complaints about male worthlessness, - lungs - the desire to maintain one's reputation as an intellectual exceeds the desire to scream out my mental pain. The person is just complaining.
Pulmonary tuberculosis is a typical disease of a prisoner and prisoner of fear. The mentality of a slave, completely resigned to life.
366. Acne - feeling of being dirty and unloved, small outbursts of anger.
367. Impact, paralysis - refusal, compliance, resistance, better to die than to change, denial of life.
368. Fluid retention - what are you afraid of losing?
369. Choking, seizures - lack of trust in the process of life, getting stuck in childhood.
370. Nodular thickenings
Feelings of resentment, indignation, frustration of plans, collapse of hopes and a wounded ego regarding a career.
371. Bites: - animals - anger directed inward, need for punishment.
Bedbugs, insects - a feeling of guilt about some minor things.
372. Insanity - flight from family, escape from the problems of life, forced separation from life.
373. Urethra, inflammation - emotions of anger, humiliation, accusation.
374. Fatigue - resistance, boredom, lack of love for what you do.
375. Fatigue - feeling of guilt - is stress of the heart. The soul hurts, the heart is heavy, you want to groan, you can’t breathe - a sign that the feeling of guilt lies like a burden on your heart. Under the weight of guilt, a person experiences rapid fatigue, weakness, decreased performance, and indifference to work and life. Resistance to stress decreases, life loses its meaning, depression occurs - then illness.
376. Ears - represent the ability to hear.
Ringing in the ears - refusal to listen, stubbornness, not hearing your inner voice.
377. Fibroid tumors and cysts - feeding the wound received from the partner, a blow to the female self.
378. Cystic fibrosis - cystic fibrosis - a strong belief that life will not work for you, poor me.
379. Fistula, fistula - a block in allowing the process to develop.
380. Phlebitis - inflammation of the veins. Frustration, anger, blaming others for restrictions in life and lack of joy in it.
381. Frigidity.
Denial of pleasure, pleasure, belief that sex is bad, insensitive partners, fear of the father.
382. Boils - constant boiling and seething inside.
383. Chlamydia and mycoplasma.
Mycoplasma hominis - irreconcilable self-hatred for one's cowardice, forcing one to flee, idealization of someone who died with his head raised.
Micoplasma pneumoniae - a bitter awareness of one’s too small capabilities, but despite this, the desire to achieve one’s goal.
Chlamydia trachomatis - anger at having to put up with violence because of helplessness.
Chlamydia pneumoniae - the desire to appease violence with a bribe, while knowing that violence will accept the bribe, but will do it in its own way.
384. Cholesterol (see arteriosclerosis). Pollution of the channels of joy, fear of accepting joy.
Expresses despair at the inability to establish relationships with people. Stubborn refusal to break free from old patterns.
386. Chronic illnesses - denial of change, fear of the future, lack of a sense of security.
387. Cellulite.
Inflammation of loose tissue. Long-lasting anger and feelings of self-punishment, attachment to pain experienced in early childhood; fixation on blows and bumps received in the past; difficulties in moving forward; fear of choosing your own direction in life.
388. Cerebral palsy - the need to unite the family in an act of love.
389. Circulation - circulation - represents the ability to feel and express emotions in a positive way.
390. Cirrhosis of the liver is the proliferation of dense connective tissue of the organ. (see liver).
391. Jaw.
Problems - indignation, indignation, feelings of resentment, desire for revenge.
Muscle spasm - a desire to control, a refusal to express one's feelings openly.
392. Callousness, heartlessness - rigid concepts and thoughts, fear that has hardened.
393. Scabies - infected thinking, allowing others to get under your skin.
394. Cervix.
Is the neck of motherhood and reveals the problems of a woman as a mother. Diseases are caused by dissatisfaction with sexual life, i.e. inability to love sexually without setting conditions.
Underdevelopment - the daughter, seeing the difficult life of her mother, echoing her, blames her father for this. She (the daughter) stops developing the cervix, as if to say that a hostile attitude towards men has already been formed.
395. Cervical radiculitis is a rigid, unbending presentation. Stubbornness in defending one's rightness.
Represents flexibility, the ability to see what is happening behind there. All diseases are the result of dissatisfaction.
Neck problems - refusal to look at a question from different sides, stubbornness, rigidity, inflexibility.
Inflammation - discontent that humiliates, - swelling and enlargement - discontent that saddens, - pain - discontent that rages, - tumors - suppressed sadness, - rigid, inflexible - unbending stubbornness, self-will, rigid thinking.
Salt deposition is a stubborn insistence on one’s rights and a desire to correct the world in one’s own way.
397. Schizophrenia is a disease of the spirit, the desire for everything to be only good.
398. Thyroid gland.
The organ of communication, the development of love without conditions. Dysfunction - oppressed by feelings of guilt, humiliation, “I will never get permission to do what I want, when will it be my turn?” At the same time, the performance of all organs and tissues decreases, because it regulates their communication with each other.
The left lobe is the ability to communicate with the male sex, the right lobe is with the female sex,
The isthmus unites both types of communication into a single whole, as if saying that life is impossible otherwise.
Thyroid cyst. - sadness due to one’s helplessness and lack of rights, unshed tears. Anger accumulates in the thyroid gland and is released only through the mouth. Containing verbal anger means releasing equal energy of anger into the thyroid gland. It's better to let it all out and heal.
Enlargement of the thyroid gland: - who forbids himself to cry, but wants to show how much sadness caused by discontent has tormented him, - protrusion outward (goiter), - who under no circumstances wants to reveal his pitiful state, the thyroid gland is hiding behind the sternum (smothering ).
It increases to accommodate more iodine - a mineral that supports decent communication, so that a person can remain himself, despite external pressure.
Functional insufficiency of the thyroid gland, weakening of function - compliance, refusal, a feeling of hopeless depression, the emergence of an inferiority complex and reaching a critical point, fear of being dissatisfied with excessive demands, entails limitation, dulling and reduction of thinking ability up to cretinism. - functional supersufficiency - the fight against humiliation with the goal of elevation. It can compensate for the deficiency over many years.
Increased function of the thyroid gland, increased function, (thyrotoxicosis) - extreme disappointment in not being able to do what you want; realization of others, not oneself; rage that they were left “overboard”; the internal struggle of fear of anger and anger against anger. The more poisonous, i.e. The more evil the thoughts and words, the more severe the course. A person is a victim who makes others suffer.
Comparison of signs of thyroid function:
REDUCED FUNCTION - lethargy, indifference, desire for loneliness, fatigue, drowsiness, desire to sleep a lot, slowness in thoughts and deeds, dry skin, inability to cry, fear of cold, thickening and brittle nails, hair loss, swelling of the face, puffiness, rasping voice from swelling of the vocal cords, poor diction due to swelling of the tongue, decreased intelligence, reticence, reluctance to talk, slow pulse, low blood pressure, general slowing of metabolism, growth inhibition, weight gain, obesity, apparent calmness, constipation, bloating, flatulence , attracting accusations.
INCREASED FUNCTION - energy, need for activity, unnatural cheerfulness in communication, insomnia or nightmares, haste always and in everything, sweating or oily skin, constant desire to cry, frequent tears, feeling of heat, constant increase in body temperature, thin elastic nails, accelerated hair growth, sharpened facial features, ringing, shrill voice, unintelligible hurried speech, apparent increase in intelligence, which leads to self-praise, verbosity, joy at the opportunity to talk, rapid heartbeat, increased blood pressure, general acceleration of metabolism, accelerated growth, weight loss , weight loss, haste to the point of trembling hands, diarrhea, active release of gases with a bad odor, attracting intimidation. The larger the stress, the more noticeable its external signs are.
Not the opportunity and not the ability to express their opinion, because children are not supposed to do this, their opinion is always wrong.
399. Eczema - extremely strong antagonism, mental explosion.
400. Emphysema - fear of accepting life, thoughts - “it’s not worth living.”
401. Tick-borne encephalitis.
It represents the malice of a selfish extortionist who seeks to squeeze out every last drop of someone else's intellectual potential. This is humiliated anger at one’s own helplessness to deny others the appropriation of one’s spiritual wealth.
402. Epilepsy - a feeling of persecution, denial of life, a feeling of enormous struggle, violence towards oneself.
403. Buttocks - personifies strength, power; - saggy buttocks - loss of strength.
404. Peptic ulcer.
The solar plexus chakra suffers from violence against oneself, a strong belief in that. that you are not good enough, fear.
405. Ulcer of the digestive organs - a passionate desire to please, the belief that you are not good enough.
406. Ulcerative inflammation, stomatitis - words tormenting a person, which are not given an outlet, censure, reproach.
407. Language - represents the ability to receive positive pleasure from life.
408. Testicles - the male principle, masculinity. Testicles not descending - the mother’s ironic attitude towards her husband’s gender characteristics.
409. Ovaries.
They personify the place where life and creativity are created, personify the male part and the attitude of a woman to the male sex:
State of the left - attitude towards other men, including husband and son-in-law, - state of the right - mother's attitude towards her son, - left, cyst - sadness about economic and sexual problems associated with men, - right - also associated with women. If an organ is surgically removed, this indicates a corresponding negative attitude of the mother, which has worsened in the daughter, and as a result, mental denial has turned into material.
410. Oviduct (fallopian tubes).
They personify the feminine part and attitude towards the female sex:
Right - talks about how the mother wants to see her daughter’s relationship with the male gender, - left - talks about how the mother wants to see her daughter’s relationship with the female gender, - if the organ is surgically removed, this indicates the negative attitude of the mother that the daughter has worsened, and as a result, mental denial turned into material - blockage - having sex out of a sense of duty. When a way out of the situation is found, the oviducts clear themselves as if by themselves.
MENTAL FACTORS
Asanga, in his work Anthology of Abhidharma, lists fifty-one mental factors. These include the five omnipresent factors, the five determining factors, the eleven virtuous factors, the six root defilements, the twenty secondary defilements, and the four changeable factors. The first five factors accompany any consciousness and, therefore, are called ubiquitous. Here they are:
1. Feeling consisting of pleasant, painful and neutral sensations. In this context, sensation is not the perceived object, but the consciousness that senses.
2. Discrimination, that is, the division of objects into “this one is like that, and that one is like that.”
3. Intention, or attention, directing the mind to an object.
4. Mental involvement, that is, the factor that attracts the mind to an object.
5. Contact, by which an object is defined as attractive, unattractive or neutral.
In defining the five skandhas, only two of the fifty-one mental factors—sensation and discrimination—are considered as separate skandhas. As stated in Vasubandhu's "Treasury of Abhidharma", there are two reasons for this: firstly, the desire to get rid of pain and receive pleasant sensations in return leads to quarrels between people; secondly, different ideas about objects - “this is such and such, but not another” and “this is mine, not yours” - serve as the basis for all disputes between philosophical systems. That is why sensation and discrimination included in the five skandhas are considered separately. In the Treasury of Abhidharma, Vasubandhu gives a very clear idea of the five skandhas, the twelve pillars of perception (Skt. ayatana) and eighteen components (Sanskrit. dhatu).
The next group of mental factors is called defining, since they deal with specific features of an object. Here they are:
1. Aspiration, that is, searching for an object.
2. Conviction, that is, the factor of accepting an object for what it was certified as [*].
3. Attentiveness, that is, remembering an object, holding it in the mind.
4. Concentration, or one-pointedness of mind. This does not mean the highest meditative concentration - shamatha, but the insignificant factor of one-pointedness, or stability, of the mind that we already possess.
5. Knowledge(or wisdom) – that which subjects an object to analysis.
The next group includes eleven good mental factors:
1. Faith.
2. Conscience, helping a person avoid unrighteous behavior as incompatible with his own views.
3. Feeling of shame, allowing one to avoid unrighteous behavior for fear of incurring the disapproval of others.
4. Detachment, which views desire as a vice and thereby deliberately curbs it.
5. No-hate, which views hatred as a vice and thereby deliberately curbs it.
6. Non-ignorance, which regards ignorance as a vice and thereby deliberately eliminates it.
7. Zeal, that is, an inspired desire for virtue.
8. Compliance, that is, the helpfulness of the body and mind resulting from the development of concentration.
9. Self-discipline, that is, studying and testing oneself, which is extremely important for daily practice.
10. Equanimity.
11. Doing no harm.
The above eleven factors are classified as virtuous mental factors because they are virtuous in nature. Next, there are six fundamental obscurations:
1. Wish, that is, attachment to external or internal objects.
2. Anger, that is, hatred based on one of the nine sources of generation of harmful intentions. What are these sources? He who has harmed himself harms himself, or will harm himself; he who has harmed his friend harms his friend, or will harm his friend; and the one who helped his enemy helps his enemy or will help the enemy. These are the nine sources of anger.
3. Pride, which manifests itself in seven of its varieties. One of them is proud thoughts about the (self-existent) “I”. The second is, puffed up with arrogance, looking down on those who are inferior, or imagining that you are superior to your equals. Another kind of pride is to consider that you are only slightly inferior to those who are actually much superior to you, while imagining: “I know almost as much as so-and-so.” There is also extreme pride, when a person considers himself superior to even the most worthy of the worthy. There is also the pride of someone who imagines that he has the gift of clairvoyance, although this is not the case, or who believes that he has acquired supernatural powers, when in reality, for example, he is possessed by a spirit.
4. Ignorance, which in this context is an incomprehensible consciousness that prevents a person from seeing the true form of existence of objects. According to Asanga, if we take into account the types of consciousness that incorrectly perceive the truth and those that simply do not know the truth, then ignorance is that consciousness that does not know the truth. However, according to Dharmakirti and Chandrakirti, ignorance is consciousness that incorrectly perceives the nature of things.
5. Doubt. According to one interpretation, every doubt is necessarily clouded, while according to another, it is not necessarily.
6. Darkening Views, that is, the analyzing mind that has come to a wrong conclusion and is therefore deluded. Since false views are divided into five types, it is believed that there are ten categories of root delusions—five non-views and five delusive views. The latter include the following:
1. The view which regards the transitory assembly (skandhas) as the self-existent “I” and “mine”. This is the obscuring cognition which, observing the collection of psychophysical aggregates subject to decay, perceives them as the self-existent “I” and the self-existent “mine”.
2. Extreme views. It is the delusive cognition which considers the self, generated by the above view of the transitory collection (skandhas), to be either permanent, immutable and unchangeable, or to have no connection with the future life. These two views are called, respectively, the extreme of eternalism and the extreme of nihilism.
3. The idea of a bad view as superior. It is the delusive cognition which, taking the view of the transitory assembly as the self-existent “I” and “mine”, or the extreme views or the skandhas on which such views are based, considers them to be superior.
4. Viewing bad ethics and bad behavior as superior. This is the delusive cognition which, by observing either evil ethical systems, or behavior similar to that of dogs or other animals, or by observing the skandhas from which all of the above arises, considers such things to be excellent.
5. False views, that is, obscuring knowledge, denying what actually exists, and attributing existence to what does not exist. In the classification of the ten non-virtues, wrong view fits only the first part of this definition, but here, in the context of the five delusional views, it is characterized by both characteristics.
These are the five obscuring views, which, together with the five obscuring non-views, constitute what are called the ten subtle factors that aggravate delusion. In cases where the five deluded views are considered as one category, six subtle factors that aggravate the delusion are identified. In addition, there are twenty secondary obscurations:
1. Hostility caused by anger.
2. Discontent.
3. Concealment of vices[*153].
4. Angry speech, which is similar to hostility, but expressed in words.
5. Envy or jealousy.
6. Greed, stinginess.
7. Deception when a person pretends to have good qualities that he does not have.
8. Pretense, that is, hiding one’s vices.
9. Arrogance, that is, arrogance, complacency, narcissism.
10. Malice.
11. Shamelessness.
12. Shamelessness, that is, ignoring other people's opinions.
13. Lethargy, apathy, that is, darkness and absence of any thoughts.
14. Excitement, that is, the chaotic desire of the mind for the object of desire.
15. Disbelief.
16. Laziness.
17. Indiscipline.
18. Forgetfulness.
19. Inattention.
20. Abstraction.
The next group includes changeable mental factors, that is, those that change depending on the intention and the accompanying types of mind:
1. Dream. If before going to sleep your mind is virtuous, the sleep factor will also be virtuous, but if before going to sleep your mind is non-virtuous, engaged in deluded activities, the sleep factor will also be non-virtuous.
2. Repentance, that is, the regret factor. If a person regrets a virtuous act he has committed, such repentance is non-virtuous, whereas regret for a non-virtuous act is virtuous.
3. Study, that is, obtaining a general idea of objects.
4. Analysis, that is, a detailed examination of objects. The moral assessment of research and analysis varies depending on the context: when directed at objects of lust and hatred, they are not virtuous, but if they are applied to good objects, then they themselves are virtuous.
This brings us to the end of our discussion of the theme of the fifty-one mental factors, which is covered in detail in Asanga's Anthology of Abhidharma. The above classifications do not include all mental factors; there are many more. All of these factors are similar in one thing: by their nature they are consciousness, but are considered separately from the point of view of the functions they perform.
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From the book Transsurfing. A New Look by Valdins Inga From the book Phase. Cracking the illusion of reality author Rainbow Mikhail From the book Superpowers of the Human Brain. Journey into the subconscious author Rainbow Mikhail From the book Make Your Brain Work. How to Maximize Your Efficiency by Brann Amy From the book How to learn to see the signs of fate. Workshop on strengthening intuition author Calabrese AdrianaFrom the point of view of Buddhist philosophy, the entire set of dharmas (elements), considered as an illusory vision, exists only in names, but, however, in consciousness it appears as something whole. The composition of a conscious living being or individual includes all varieties of elements. For this reason, Buddhists believe that the theory of dharma elements is an analysis of the individual himself, man, for only in him, and not in inanimate objects of an objective type, are all the elements contained, i.e. sensory, consciousness and processes.
However, according to this theory, the individual is analyzed as a whole, i.e. not only his material body, rupa and mental life, but also everything objective that he experiences, i.e. the entire external material world. This theory gradually develops entirely into a theory of a person’s knowledge of himself during the period of analysis of improving paths, where elements of moral defilement are identified - kleshas from the general composition of all mental elements of the individual, and they are consciously suppressed. In this respect, the philosophy of Socrates comes close in many ways to the Buddhist. Socrates, more than other Greek thinkers, neglected issues related to cosmogony and metaphysics, because he did not see in them a way for man to understand himself.
Mental processes, according to the teachings of Buddhists, are those single and instantaneous phenomena or processes of emotional experiences, discriminations, feelings, memories, desires, etc., which can be seen in moments of conscious life. These mental processes are closely related to consciousness, but are considered separately from it, as a correlation of consciousness, but not as a function of it. The cognitive process of consciousness is the action of mental elements in close connection with the elements of consciousness. Even some representatives of the Vaibhashika school argued that various cognitive factors were more closely related to consciousness than the atoms of matter were to each other.
This factor is called samprayukta (mtshungs ldan), i.e. the aftereffect or sheath of consciousness accompanied by the mental elements of chaitta. An equally important factor in the process of cognition is the element samskara (“du byed”). The term samskara can be explained as follows: for example, sensory elements (rupa-dharmas - chos kyi gzugs) in their independent existence are unrelated elements. In order for movement to occur , the whirlwind of dharmas that creates samsara, more elements-motors, or samskaras, are needed that would direct consciousness to external objects and thereby force the elements to enter into an instant combination with each other and, thus, would force the dharma-carriers to emerge at the moment of existence and disappear.
In a word, elements-motors are needed that support movement, the process of agitation of dharmas; these elements-motors are combined into one group called samskaras. The intense connection of mental factors through elements-motors with consciousness constitutes the mental process of the individual. This connection is called samprayukta samskara (mtshungs ldan "du byed").
The early Vaibhasika school of Buddhism counted 46 varieties of psychic elements, and the Vijnanavadins, or Yogacaras, recognized 51 elements. Mental elements are grouped into six groups.
Five groups of elements acting as omnipresent elements (kun "gro):
1. Vedana (feeling – tsor ba) is an ordinary feeling that arises through contact with external objects.
2. Sanjna (discriminating consciousness - “du shes”) - the process of discrimination, or the function of consciousness, distinguishing things according to their properties and form (long, short, hard or soft, etc.). The possibility of conscious life is generally based on the presence of this element , because otherwise everything in nature would seem the same.
3. Chetana (activity of consciousness – sems pa) – activity of consciousness. By the activity of consciousness, which is again abstracted from consciousness itself, one should understand, apparently, the creative imagination, which decides or plans to perform this or that action: bodily, verbal or mental. The idea of a designer designing any complex mechanism will relate to the elements of chetana, i.e. to the activity of consciousness.
4. Namaskara (consciousness of the ideological – yid la byed pa) – consciousness of the ideological. This group of elements includes the mental process, from the common sense of a person in his daily life to deep ideological convictions.
5. Sparsha (contact - reg pa) is the beginning of the influence of all the elements that make up the individual. In real life, an individual goes through many stages, or moments, until he becomes a person, i.e. until he reaches the prime of life.
According to Buddhists, a being, being in an embryonic state, from the moment of conception has all the elements in an uncombined form. The first moment of a new life is the awakening of the rudimentary consciousness. Next comes the moment of sensual and non-sensual emergence of the six bases of shad-ayatana, etc. At the moment of contact (sparsha), consciousness comes into contact with the senses and objective elements. This means that a living being in the womb begins to perceive objects with the senses, i.e. sees, hears, etc. But it is not yet aware of the feelings of pleasant and unpleasant - everything connected with it. According to the teachings of Buddhists, such a state, i.e. a state without emotions continues until the given creature is born.
Contact, sparsha, is the moment when dharma-elements for the first time in a new vortex accept that arrangement, which is empirically experienced as consciousness of the sensation of something objective (reg pa dang yul sphyad pas gzugs su rung ba). By touching and feeling objects, rupa (gzuzs) is discovered. F.I. Shcherbatskoy writes:
The moment of color (rupa), the moment of visible sensation of matter (cakshu) and the moment of pure consciousness (chitta), simultaneously coming into close contact, create what is called sensation (or sensory contact) - sparsha1.
At the moment of simultaneous action of all five of these elements in intensive connection with consciousness, a cognitive process occurs. This is the first moment in the process of human thinking without moral categories.
I I. Elements of the thinking process taking into account moral categories.
The second moment of the thinking process with the inclusion of moral categories is the moment of action of the other five elements in intense connection with consciousness. These elements are called by the Vijnanavadins the five real psychic objects (yul nges lnga). There are five elements: chanda, adhimoksha, smriti, samadhi and prajna.
In this thought process, not only an intense connection of elements with consciousness occurs, but also the transformation of some elements into others, higher in quality. There is a dialectical transition from quantity to quality.
If the first, or general, moment of the thinking process refers to the process of consciousness of an ordinary person in the objective world, to the ordinary cognitive process of an individual, then the second thinking process refers to the consciousness of a person who is on the path of Mahayanistic salvation. And all five psychic elements involved in this process will be considered from the point of view of the Mahayanistic and Hinayanistic paths.
1. Chanda (desire – “dun pa”) is the active element that pushes consciousness on the path to improvement.
This element usually arises and appears the moment an individual believes in the Four Noble Truths.
2. Adhimoksha ( attention – chos pa) constantly accompanies the chanda element in all its manifestations; disciplines and alerts the consciousness.
3. Smriti (memory - dran pa) - the element of accumulation or concentration, which acts only in time (past, present and future).
4. Samadhi (contemplation - ting nge "dzin) - concentration of the mind.
This element grows from simple attention to complete concentration of the mind on the object of thought, and thereby the mind comes to a clear understanding of this object. This is the first stage, which is called samprajnata samadhi.
At the second stage, a moment comes when there is a cessation of all mental modifications, i.e. complete absence of cognition, including knowledge of the object of reflection. Here there is a “transition from the quantity of the cognitive process to another quality,” the quality of the absence of cognition, which is expressed by the loss of the object of thinking; this process is called asamprajnata samadhi.
5. Prajna (intuition - shes rab), instantly comprehending the transcendental truth, i.e. the nature of shunya and the absolute - nirvana.
At the moment of attaining asamprajnata samadhi, the individual loses its form and differences in the object of thought. Instead of the contemplated object, “uncertainty”, “abyss” appears, something completely opposite to everything phenomenal; it cannot even be said that “instead of the contemplated object, something formless appears,” etc. But by asserting that “there the object of thought is lost,” the Vijnanavadins mean the loss of all the phenomenal qualities of the object.
Thus, losing the phenomenal nature of the object, the individual reveals the noumenal reality of the world, i.e. the nature of shunya. The process of revealing noumenal reality is accomplished by intuition - prajna (shes rab).
Prajna itself is revealed on the Mahayanistic path of enlightenment (“thong lam”).
The fourth element – samadhi contributes to the disclosure of the fifth element. Therefore, in the six paramitas of the Mahayanistic path, the element of samadhi always immediately precedes prajna.
There are eleven elements that cause good deeds (dge pa bcu gcig). These elements are also in intense connection with consciousness:
1. faith (sraddha, dad pa),
2. feeling of shame, conscience (khri, ngo tsha shes pa),
3. modesty (apatrapa, khrel yod pa),
4. dispassion (alobha, ma chags pa),
5. absence of anger (advesha, zhi stang med pa),
6. absence of ignorance (amoha, ti mug med pa),
7. diligence (virya, brtson "grus),
8. improvement of knowledge (prashrabdhi, shin tu sbyangs pa),
9. vigilance towards all living beings (apramada, bag yod pa),
10. equal treatment of all living beings (upeksha, btang snyoms),
11. do not harm anyone (ahimsa, rnam par mi cheb).
The essence or basic characteristics of the above elements of good deeds are clear. But it is worth dwelling on the tenth element, called equal treatment of all living beings. A famous Tibetan scientist of the 14th century writes about this element. Rendapā in the book "Commentary on Abhidharmasamuccaya"2:
Consciousness brought up with an equal attitude towards all living beings is achieved with the help of dhyanas as a result of the realization of the fruit "anagamine". An individual who has truly learned the teaching “On the Absence of an Individual Self” acquires equanimity. At this moment, the truth is revealed in him that all living things carry a particle of the Tathagata within themselves, therefore this living being should become for me the same as everything else. There cannot be near and far, loved and unloved here.
To achieve such a result requires suppression of the klesha of ignorance (ma rig pa) and the element of discrimination ("du shes").
Closely adjacent to the tenth element is the eleventh, called ahimsa - not to harm anyone. Here, an equal attitude towards all living things takes on the emotional connotation of compassion, similar to the attitude towards a mother, and, as a result, develops into non-harm to anyone. Again "Comment..." Rendups:
The individual must concentrate his thoughts on the fact that all living beings in limitless samsaric rebirths were his mothers. We affirm, Buddhists say, that samsara is beginningless, and therefore our various reincarnations are also beginningless. If this is so, then we cannot say that this living being at some time, in some reincarnation, was not my mother. Therefore, we should have equal compassion for all living beings as we do for our mother.
Naturally, an anagamin who has such a conviction cannot generate the thought of harming anyone.
These eleven elements of good deeds are practiced on the Mahayanistic and Hinayanistic paths.
Vijnanavadins consider the fourth mental process of an individual to be a mental process in which polluting elements - kleshas - are involved. Here, all the elements included in the group of klesha elements (nyon mongs) also have an intense connection with consciousness. They are divided into main and accompanying kleshas.
There are six main flares:
1. passion (raga, "dod chags")
2. anger (pratigha, khong khro),
3. pride (mana, nga rgyal),
4. ignorance (avidya, ma rig pa),
5. doubt (vichikitsa, the tshom),
6. five false views (log lta lnga).
In the sixth main klesha, the Yogacaras unite a group of five different non-Buddhist, and therefore false, views. They are:
1. The view of the destructibility of all things and phenomena (satkaya-drishti, “ji tshogs la lta ba). Representatives of this view are of the opinion that all objective things and phenomena consist of various parts, therefore they are, without exception, subject to destruction. Beyond, beyond of the indicated objective things and phenomena, nothing exists, therefore, the absolute reality called nirvana does not exist.
2. Recognition that samsara has a beginning and an end (antagaha-drishti, mth"a "dzin pa"i lta ba); this includes two more views:
– position on the eternity of matter (rtag mthar lta ba),
– denial of the existence of the other world (chad mthar lta ba), the afterlife, the moral law of cause and effect (karma).
3. A view that recognizes its own view as superior to all other views (drishti-paramarsha, lta ba mchog "dzin).
4. A view that recognizes the moral law as superior to everything (sila-vrata-paramarsha, tshul khrims brtul zhugs mchog "dzin). During the spread of Buddhism in India, there were schools that considered moral repentance to be the highest virtue, and they recognized precisely the kind of morality that contradicted Buddhist: for example, this included those ascetics who engaged in physical torture of their bodies and other immoral, from the point of view of Buddhism, acts.
5. False view (mithya-drishti, log lta).
Kleshas (nyon mongs) are elements that incite negative (sinful) actions. Some define klesha as primal suffering. According to the teachings of Buddhism, the disturbance of dharmas, or samsara, is beginningless (“khor ba thogs ma med”), therefore kleshas are not the results of the Fall, they are not sins that can be expiated, but primitive suffering that must be suspended. Sin can be committed as a result disturbances of the elements, i.e. the basis of the beginningless disturbance are the elements of samskar - “du byed. They produce (determine) morally positive (dge pa) and negative actions (mi dge pa). Morally negative actions are caused by kleshas (nyon mongs). F.I. Shcherbatskaya explains this position as follows:
Elements of moral defilement - klesha - always take place in our life - santana (mtshan gzhi) in a bound (hidden) state. Here they are in the form of residues - anushaya, they attach to other elements, pollute them, bring them into collision and prevent them from resting. This influence of the restless elements in life is called the general cause - sarvatraga-hetu, since it affects the entire stream of life - santana, all its elements become polluted. The primary cause of this unfavorable state is illusion, or ignorance, the main member in the wheel of life. It continues to exist and exert its influence as long as the wheel turns and is gradually neutralized and finally stopped by counteraction in the form of wisdom exceeding it - prajna-amala3.
Passion, anger, pride, ignorance, doubt - these elements are included in the group of klesha elements; we know how they act on consciousness. Among them, the element of ignorance is the most basic. Thanks to ignorance, the phenomenal world is cognized by the individual in such a way that all the conditions for the realization of passion, anger, pride, doubt, etc. are present in it. According to Buddhists, an individual who suppresses the klesha of ignorance becomes enlightened. He looks at the world with different eyes, through the prism of wisdom. Then, according to Chandrakirti, there is nothing left there except the abyss - shunyata, where there is no place and conditions for the realization of passion, anger, pride, etc.
The fifth mental process is the process of actualization of twenty types of accompanying kleshas (nye ba "i nyon mongs pa nyi shu)4. These include:
1. anger (khro ba),
2. fear (khon du "dzin pa),
3. secrecy (“chab pa”)
4. ardor of the soul (“tshig pa”),
5. envy (phrag dog),
6. greed (ser sna),
7. mirage, false vision (sgyu),
8. lie (g.yo),
9. pride (rgyags pa),
10. inducing fear (rnam par "tshe ba),
11. shamelessness (nge tsha med pa),
12. immodesty (khrel med pa),
13. causticity, tormenting others (rmugs pa),
14. fatigue (rgod pa),
15. disbelief (ma dad pa),
16. intemperance, immorality (le lo),
17. inattention, lack of precaution (bag med pa),
18. forgetfulness (brjad nges pa),
19. lack of understanding (shes bzhin ma yin pa),
20. state of confusion (rnam par gyeng pa).
The entire Buddhist Hinayan practice comes down to how an individual needs to free himself from moral defilement - from kleshas. To completely suppress all kleshas, the Hinayan saint - arhat - goes through two paths: the path of accumulation of good deeds (tshogs lam) and the creative path (spyor lam).
The method of suppressing kleshas comes down to the fact that the individual must think about each klesha separately and, after realizing it, must practically, deliberately suppress it in life experience. This experience from a mere mortal man (prithag-jana, so so skyes bo) to the state of an arhat has four fruits.
According to Buddhists, when a seeker has thought through all the (four) Noble Truths and has come to the conclusion about the need to free himself from suffering, he thereby enters the state called “stream-entered” in Buddhist teachings (srota-apanna, rgyun zhugs). This is the first fruit. But before srota-apanna the individual goes through four stages. At the last stage (the path of creative practice - bhavana-marga) he achieves the state of srota-apanna. The second fruit is sakadagamin (phyir "ong). The individual intensely concentrates on each klesha separately and practically suppresses them. In this state (sakadagamin), the individual is not yet completely freed from kleshas, although he develops stoicism, firmness of spirit and the highest dispassion. In this state, the individual is born one more time in samsara.
The next fruit is anagamin (phyir mi "ong). This is the name of an individual who is completely cleared of kleshas and thereby no longer returns to samsara, that is, not subject to the law of karma. He improves further and reaches the last stage - arhatship (dgra bcom pa). Arhat is the last, fourth fruit of the cultivator. The state of arhat is the highest holiness of the Hinayana, where all major and minor kleshas are suppressed. To achieve the state of arhat, the implementation of the five elements listed in the second moment of the thinking process is required.
VI. Elements of a “reversible mental process”.
The last, sixth, mental process is called a reversible mental process (gzhan "gyur bzhi), where four elements are involved:
1. sleep (gnyid),
2. repentance (“gyod pa”)
3. illusion (rtog pa),
4. research (dpyod pa).
These four elements are not part of kleshas. Therefore, they are not suppressed by willpower, and sleep can be stopped simply through intense concentration. The remaining three elements can easily be turned to the benefit of improvement.
Vasubandhu states that the complete realization of each element as a mental process occurs in the case of complete coincidence of cause (rgyu) and condition (rkyen). If the cause of the process is present, but there is no condition for excitation, then there will be no mental process of repentance or remorse, etc., and, conversely, although there is a condition for excitation, but there is no reason, then the process itself will not occur. Therefore, to stop such an undesirable process as sleep during samadhi (concentration), an individual, through an effort of will, can destroy the coincidence of cause and condition, i.e. takes away one of the components - a cause or condition. Vaibhashiks say that in order to eliminate “sleep,” a violation of the coincidence of components occurs during intense concentration.
Thus, the founders of the Vijnanavada school, Asanga and Vasubandhu (IV century AD) recognized the indicated 51 elements as mental processes (sems byung lnga bcu gcig).
List of 51 mental elements.
I. Elements of the thinking process without connection with moral categories.
1. Feeling.
2. Differentiate consciousness.
3. Activity of consciousness.
4. Ideological consciousness.
5. Omnipresent contact.
II. Elements of the thinking process taking into account moral categories.
1. Desire.
2. Attention.
3. Memory.
4. Contemplation.
5. Intuition.
III. Elements that cause good deeds.
1. Faith.
2. Shame.
3. Modesty.
4. Dispassion.
5. Lack of anger.
6. Lack of ignorance.
7. Diligence.
8. Perfection of knowledge.
9. Vigilance.
10. Equal treatment.
11. Consciousness not to harm anyone.
IV. Elements of the mental process involving the main defiling elements.
1. Passion.
2. Anger.
3. Pride.
4. Ignorance.
5. Doubt.
6. Five incorrect (erroneous) views.
V. Elements of the mental process with the participation of accompanying defiling elements.
1. Anger.
2. Fear.
3. Stealth.
4. Fiery soul.
5. Envy.
6. Greed.
7. Mirage, false vision.
8. Lie.
9. Pride.
10. Inducing fear.
11. Shamelessness.
12. Immodesty.
13. Acuteness (tormenting others).
14. Fatigue.
15. Unbelief.
16. Immorality.
17. Lack of courtesy.
18. Forgetfulness.
19. Lack of understanding.
20. State of confusion.
VI. Elements of the so-called "reversible mental process".
1. Sleep.
2. Repentance.
3. Illusion, dream.
4. Research.
Notes
1 – F.I. Stcherbatskoi. The Central Conception of Buddhisin and Meaning of the Word "dharma". London, 1923, p. 55.
2 – Rje btsung reng gd"a pa"i kun btus tikka. Tibetan edition, l. 25a.
3 – F.I. Stcherbatskoi. The Central Conception of Buddhism and the Meaning of the Word "Dharma". London, 1923, p. 35.
4 – “Nyon mongs chung ngu”i sa pa rnams” or “Biblioteca Buddhica”, XX, Tibetan translation “Abhidharmakosa-karikah”, L., 1930, pp. 144, 145.
