Ignorance of the truth does not prevent a person from being honest.

Keywords: life values and programs, beliefs, stable circumstances; spiritual life..

The buddhic body records the main narratives of a person's external and internal life without particular details, that is, specific events that are only reflected in the causal body.

The social perspective on the buddhic body is reflected in the key moments of brief biographies: born here and there, at such a time, in a certain social stratum, received some education, married this or that person, worked wherever necessary, had six children, composed three symphonies in D major and one cantata in D# minor; died in obscurity and poverty, thereby becoming forever famous and posthumously receiving the title of laureate of a philosophical award and Doctor of Philosophy.

It is much easier to talk about the buddhic body than about the atmanic one — its values are significantly more concrete and are expressed more accurately in words than the ideals of the atmanic body. The first thing that stands out when considering both together is the obvious discordance between the two: values often contradict ideals or have nothing to do with them. Moreover, in the case of a weak atmanic body, such a formulation of the question may even surprise a person: «What kind of agreement? I have no ideals, and no faith either — but I do have principles that I try not to violate: to live honestly, not to borrow from anyone, to rely only on myself, to set my own goals and achieve them, not sparing my efforts».

Buddhic values are the fundamental life (existential) values of a person, that is, what he is inclined to strive for and defend throughout long stretches of his life.

Transitioning to the material plane, one can say this: buddhic values are what cannot be bought with money, or at least not with the average money available to this person. These include, for example, stable, long-lasting friendships; the loyalty of another person; social status; qualifications in any form of work; connections with the powerful of this world, what is called «influence»; finally, wealth, preferably in real estate.

Buddhic values differ from atmanic values, that is, (true) ideals, by their greater specificity: they are capable of determining the main direction of a person's life path over periods measured in years, and sometimes decades.

A change in buddhic values is perceived by a person as a radical change in fate: he used to live for one thing, and now something entirely different fills his life.

Existential values are those that deeply concern a person, and he truly never forgets them; all others, on the contrary, he perceives extremely superficially, and the joys and sorrows associated with them quickly wipe from his memory.

Whole and goal-oriented people are distinguished by a narrow spectrum of well-coordinated buddhic values. Conversely, their discordance and broad array cause a person to flounder through life, sometimes committing inexplicable acts.

The buddhic body and the effects associated with its meditations are at the center of attention for psychologists, psychotherapists, psychoanalysts, and all specialists in «human studies». The effect that one constantly encounters when studying the buddhic body is that its true values are usually largely repressed into the subconscious, and this repressed part strongly contradicts or at least poorly aligns with what is reflected in consciousness. Typically, existential values are repressed when a person realizes that he is unable to achieve them, and this experience is too heavy to carry with him constantly, while the age-old wisdom of the subconscious advises: bury it, forget it, and let grass grow over it. However, the grass that grows is not ordinary but speaking, and the reader can guess what it says...

The repressed existential values free up space for parasites, which are occupied by various phantasmal values that, however, do not feel too secure, since the true values in the subconscious do not die — they seem to go underground and constantly manifest themselves indirectly, sometimes in completely incomprehensible and even grotesque ways. Of course, such a situation does not add to spiritual peace, nor to order in affairs, but figuring out what the matter is can turn out to be quite difficult.

This is especially true for phantasmal values formed in childhood under the influence of family and social egregores. Thus, inside a big uncle, concerned with politics and serious work, one finds a little boy, hurt by an older sister, who strives to prove to her that he can do more than she can. And although this has long been established by all external signs, she still remains five years older than him, and he cannot subconsciously come to terms with this circumstance. The fact is that in childhood, alongside the negative image of the dominating older sister, a certain aggressive buddhic figure was formed in the person, with functions of harsh protection, that is, capable of organizing a long-term (multi-year) defense in a besieged fortress against a stronger enemy.

The image of the sister — a negative buddhic value—can be imposed on other people. Therefore, a psychotherapist, to whom our hero may come with a complaint about nervous exhaustion due to the ongoing aggression from his wife (boss, daughter), may not engage in uncovering the origins and distant causes of the conflict but rather consider it in its current phase. It can be assumed that in the client’s account of his troubles and the misdeeds of the enemy, a note of pride in himself will flash: to withstand so many years of siege without reinforcements and allies!—and here manifests his current buddhic value — the aggressive figure he has cultivated for self-defense, which now governs a significant part of his fundamental life narratives. If a person can voluntarily acknowledge its existence and renounce it, while tracking and changing his reactions (and this is a significant sacrifice on his part), then along with it, the imagined negative image of the sister from other people will also disappear.

What, then, are the features of buddhic diplomacy? First and foremost, it is the concern for the purity of the buddhic body, that is, cleansing it of phantasmal values that distract a large part of the body's energy but give nothing in return. Furthermore, having identified the true existential values, one should establish permanent contacts with the corresponding egregores through them and provide the latter with official guarantees of devoted service (within the frameworks established by the contract).

A true ideal fills life with meaning, whose authority for a person is absolute. A true value fills (with a more concrete) meaning a section of the life path, not only at the end but throughout its passage. In other words, a true ideal gives a person the energy of inspiration immediately, that is, long before he fulfills his mission, unlike a puppet ideal, which promises a reward after the mission is completed but gives nothing until then. Buddhic energy is denser and more tangible than atmanic energy — this is, for example, the enthusiasm that allows a young musician to perform monotonous exercises for hours without much fatigue, and a good student to study the most difficult subjects for days on end.

Internal values, in general, are more important than external ones, although the social subconscious considers the opposite. While not denying a virtue such as, say, persistence in achieving a set goal, society will still not compare it to obtaining a doctoral degree. If a man answers the question: «What have you achieved by the age of forty?» with «I became a workshop manager», and a woman with «I raised three children», society gives both an undeniable credit: the person has succeeded. However, if the answer is: «I acquired humility, stopped complaining about fate, and getting irritated with my loved ones», we will most likely shrug our shoulders and ask: «But what have you actually done»?

In general, practically all positive spiritual qualities: modesty, kindness, humility, patience, striving for perfection, respect for the external world, and many others that moralists and preachers love to talk about, are buddhic values; either innate or acquired through long work and effort on oneself. However, of course, there is a significant difference between innate patience and patience developed by a person as a result of many years of persistent struggle against the inherent anarchy, inconsistency, impulsiveness, and aggressiveness — acquired value is usually significantly higher than the inherited one (although, to be fair, it should be noted that this is not always the case—nature generally does not tolerate rigid rules. For example, some people possess endless innate kindness that surpasses any developed kindness).

A person with a strong atmanic body is perceived as passionately striving somewhere, not always clear where, but striving nonetheless. In the lower octave, this is called obsession, fanaticism; in the higher octave — divine inspiration, but in any case, a person is completely uncritical of himself regarding his ideals — they represent for him an absolute value and authority.

A person with a strong buddhic body usually evokes respec t— he has a strong character, powerful will, and the ability to organize his (and others') life to fulfill long and difficult programs. However, he is also completely uncritical regarding his values. In any case, it is only possible to influence him significantly through his own atmanic body, whereas words and even specific actions (mental and causal plans) do not produce the desired effect — buddhic values are absolute in relation to causal and, even more so, mental values. They have for a person the status of real and stable existence, which none of the lower bodies can boast of.

The buddhic absolute — is the source of subtle karma and life narratives. In contact with it, the best enlightened masters of ethics create ethical systems and worldviews that help humanity overcome its subtle karma. Such a person can clearly see the souls and destinies of others and knows how to correct them in the most delicate way without creating new knots.