If we emphasize the significance of the bodies for a person, then the etheric and physical bodies taken together can be called the dense body, the buddhic and atmic - the higher body - the soul, and the combination of the astral, mental, and causal bodies - the social middle body.

         When there is no love in life, there is no life either.

Keywords: events, actions, values; current life.

The causal absolute — is the source of dense karma, specific life events. It is associated with the notion of a magic wand that fulfills any wishes, creating events at the choice of its owner.

The main concepts related to the causal body are event, action, and value. The first word reflects a passive position of a person in the world, while the second denotes an active one. The combination of the two higher bodies of the organism (buddhic and atmanic) is commonly referred to as the soul. Therefore, when we transition to the consideration of the causal body and its plane, we are, so to speak, descending to the earthly realm.

In everyday terms, an event is something that can be bought for money (not too much) and that can slightly embellish or temporarily darken life without qualitatively changing it. Going to the movies, having a couple of beers, going on a business trip or vacation, quarreling and then reconciling with one’s spouse, smiling at a pretty little bird that suddenly lands on the windowsill...

One should not think that the subjective division of the causal flow into events occurs consciously or is governed by the logic of the mental body — this is not the case. In reality, this division is made by the buddhic body, marking the steps that bring a person closer to or further away from their values. Therefore, if something happens to me that I perceive as a separate event, I can be sure that I have taken a step closer to (or further away from) some of my existential values, and most likely to several at once.

Usually, a person registers several events each day, so they have something to share with their family over evening tea and with colleagues during breaks. At the same time, women and men often understand events in completely different ways, not so much because they view the same events differently, but because they use entirely different principles to segment the causal flow. For example, for a husband, all the food he consumes often merges into one continuous stream, and even if he is well-mannered and expresses gratitude to his wife for every meal she prepares, there is often no significant causal energy behind his routine phrases: “Thank you, it was very tasty.” However, if he goes to a mistress who has specially roasted a duck with apples for the occasion, he will appreciate her effort based on its causal merit. Meanwhile, the quality of food is determined not by calories (the coarse-etheric component) but by the causal energy contained within it (which is roughly equivalent to its restaurant price). This energy is composed of the causal energy of the initial products and the causal energy expended by the hostess in the cooking process (love, or the soul invested — these are the buddhic and atmanic components, while the causal flow in this case is defined by the level of culinary skill). When there is insufficient causal energy in a dish, the food seems bland and tasteless — this is especially felt when it is manufactured in factories, where the movements of human hands are replaced by automation. However, it is not just that every touch of a good cook transfers causal energy to the food — what is most important is the cook’s constant personal supervision of the cooking process, accompanied by intense causal meditation of a culinary nature.

Naturally, a husband preoccupied with work-related thoughts does not consider all of this, nor does he notice the subtle fluctuations in his mood and emotional background, which are of primary interest to his wife, who may not fully understand the technical problems of production but has brilliantly memorized the personnel, gender, age, and family status of all employees in his laboratory. For her, the main events related to her husband might be: in what mood he came home from work (ten shades); whether he noticed her new dress or hairstyle; which colleagues, especially female ones, he mentioned and with what tone (five shades); with what expression he got up from the table, and so on.

Thus, in the causal flow, a person distinguishes: real events, illusory events, and large segments of eventless periods, which may tire him more than anything else, even more than negative events that distance him from his values. As a person's evolutionary level increases, negative events and gray eventless periods significantly decrease, making life much more interesting overall.

In general, the word "interest" means tuning into the causal informational-energy flow. If there is no interest, one can confidently assert that no events are actually happening. Boredom, therefore, is a symptom that the causal body is on a diet, has withered, and is asking for nourishment; if a person shows interest in something, it means he is willing to give up part of his causal energy (through focused attention) in hopes of receiving much more in return.

There are people who can fill the causal body with a great deal of energy and transmit it to the outside world at the right moment — good actors, musicians, and poets possess this quality. Working on a role is nothing more than creating a causal entity (image, algorithm, scheme) that is donned by the actor along with makeup and is transmitted to the audience (or film camera) during the performance. The more intense the causal flow from the stage, the more interesting it is to watch the performance, and the more attention (and thus causal energy) it attracts from the audience. This feedback flow, on the one hand, helps the actor perform, and on the other hand, partially remains with him, providing causal potential for working on the next image. It is the intense attention of the audience throughout the performance that is necessary for establishing an adequate energy exchange between the audience and the actors. Applause, approving whistles, and cries of “bravo” often disrupt this meditation, which ideally should conclude the performance, transforming it into a mystery.

The ability to live depends greatly on a person's ability to navigate the flow of events and maintain their causal body in decent condition. Just like with the physical body, basic hygiene protects it from many diseases (but certainly not all).

Manipulating people and events is the external manifestation of the causal body. Its inner life consists of chains of events that exist only in a person's imagination. But one should not think that they are any less real. The power of imagination determines the realization authority, that is, a person's ability to manage their causal body and, consequently, the surrounding flow of events. In other words, there are two fundamentally equal ways to influence the surrounding reality: through direct restructuring and through internal work, that is, by interacting one's imagination with the egregore that governs this reality. For example, a conflict at work can be resolved through negotiations (or intrigues) with management, or one can vividly imagine the conflict situation as a whole and attempt to resolve it in their imagination — and if successful, the conflict resolves itself, often in a completely unexpected way for all participants — passions seem to magically calm down, and all participants drop their claims against each other as insignificant, leaving everyone puzzled about why they were so heated a week ago.

The imagination in question differs from empty fantasies and unproductive daydreams by a high level of concentration that ensures stable feedback, essentially a dialogue with the corresponding causal egregore. During this dialogue, a mutually acceptable scenario for the development of events is formulated. In other words, a person, having established contact with the egregore, asks, “What do you think the problem is, the main contradiction, and so on?” The egregore demonstrates its understanding of the problem in one way or another. The person proposes a solution. The egregore shows what consequences it will lead to and in what direction events will unfold. The person observes how satisfactory this is and makes adjustments. The egregore indicates what will happen in either case.

A person with a strong and well-structured causal body is valued in society like gold. Their time is money, and quite a bit of it, and they generally live according to a very strict schedule pre-arranged by their manager or directly by the causal egregore. This is how major celebrities (leading politicians, great actors), bank managers, and directors of corporations live. When you find yourself next to a person whose causal body is significantly stronger than yours, you feel boredom dissipate: you become interested, though not necessarily pleasantly so. You are instantly drawn into their orbit (or immediately pushed out of it), and you may not even notice how diligently and energetically you begin to work for them, achieving what usually seems impossible.

The rules of politeness and good manners in all areas of life have a direct relationship to the regulation of causal flows. A smile upon meeting, accompanied by a bow or a standard greeting (“Good morning”) is nothing more than a ritual designed to convey a certain amount of causal energy, which is quite strictly defined by society. A sour smile and the “I am not OK” position (meaning “I am not doing well”) is nothing more than a signal of distress and a request for causal support — this person requires more than a simple moderately cheerful greeting; one needs to stop and provide causal nourishment: to find out more about their complications, then express sympathy and offer moral support. It is easiest if they lack money: then a five-dollar bill will come in handy and resolve the situation. If the reason for their “disorder” is an illness of the person or a family member, it is good to recommend an effective medicine or a competent doctor. Causal vampires abuse their sour expressions, demanding constant consolation from those around them in situations where, from the perspective of the social egregore, they have no right to do so, and they are met with collective dislike in any society. Conversely, a person with a positive causal balance in a group (that is, giving more energy to it than taking) enjoys success, unless they become a buddhic vampire, for example, constantly asserting themselves at the expense of others.

There are other types of causal vampires and troublemakers, not limited to inadequate behavior in social rituals such as greetings or farewells. There are bores who consume your time and therefore your causal energy; there are provocateurs who entice you into open adventures and instantly disappear as soon as you get involved; there are advisors who, under the guise of friendly assistance, dump a pile of junk and garbage from their own causal body onto you; there are comforters who are strong in hindsight.

One characteristic feature of modern social subconsciousness is extreme disrespect for reality, particularly for the causal flow. Absolutely everything that happens to a person is important and has a direct relation to their mission; however, people typically focus sharply on very few events, considering them important and trying to hoard causal energy for them by economizing on all other events. We are always waiting for something, and when it finally arrives, we find ourselves completely unprepared and bewildered as the long-awaited event quickly flashes by in the present, rushing into the past, leaving us in complete disappointment. The reason for this situation is clear: no matter how much water you try to collect in a sieve, at the crucial moment, it will still not be there. One must diligently plug the holes without creating new ones in the process. Only then, after a sufficiently long time, will we obtain a vessel capable of holding something. And then a sincere friendly smile will become the norm of our life rather than a heroic feat that we dare to attempt no more than once a year.

The primary protection for the causal body is the buddhic one: events proceed more or less satisfactorily when they fit within the framework of long-term programs that are significantly meaningful to a person. It is best when events are multifunctional, contributing to the achievement of several goals at once; however, even if they only bring a person closer to one, that is still good.

People generally misunderstand each other poorly: even on the mental level, and even worse on the causal level. A person often cannot explain their actions to themselves, let alone to others. The reader, of course, understands that one must start with the buddhic body, that is, by determining values and the programs for achieving them. There is a certain part of the buddhic body responsible for the problems of the causal body and its connection to it — it is called the buddhic-causal body and includes, in particular, a person's fundamental attitude towards the flow of events in their life — both external and internal.

The position “what does it matter what happens to me if there is no happiness in life anyway” is not only questionable from a logical standpoint but also leads to significant complications and troubles across all bodies from the causal to the physical — even if a person may not realize it. First, there is happiness in life, although it appears quite rarely with such a position, and second, the difference is enormous; they simply do not see it yet.

The weakening of the causal body does not necessarily mean impoverishment for a person — it often arises from excessive accumulation of causal potential that a person cannot (or does not want to) manage properly. If money is not put into circulation, at some point, thieves or robbers appear and take it themselves. But this is still a relatively fortunate scenario, the Kabbalistic meaning of which is that the edges of the bloated causal body, unprotected by the buddhic, are gnawed at by a causal shark. It is much worse if blackmailers or racketeers appear, demanding their share of constant income. This is already a direct sign of violations in the buddhic realm and a significant parasite in the buddhic body. The same role is played by loans: living on credit from a bank, that is, from one’s own future, increases comfort and material living standards, but essentially means enslavement to a strict social egregore.

Here, it is necessary to say a few words about ownership. Every object has a certain causal potential, and ownership of it is a purely mystical act of appropriating this potential. However, things are not slaves; it is much more accurate to view them as pets whose love must be earned through good treatment and proper care. However, first and foremost, one must understand that by acquiring any item, a person weakens their causal body by exactly the amount of its causal potential. This is why many expensive items have such complicated fates: they are constantly stolen, resold, and carefully hidden, and then stolen again; the higher the causal energy of an object, the harder it is for it to find its true owner — that is, a person or home with which it will establish a meditation, ultimately increasing the causal potential for both. Particularly difficult and often even bloody fates are common for precious stones with strong causal, buddhic, and even atmanic energy. Ideally, they should be worn and used for magical purposes by kings, emperors, or other individuals whose direct will governs the fates of entire nations. For an ordinary person, it is dangerous even to approach such treasures, as they severely distort their higher bodies.