This topic is a continuation of the water theme "Seven Bodies and Seven Channels". The author of the site recommends starting the study of topics from top to bottom whenever possible.

No matter how events in the external and internal world of a person twist, their purpose is the same — for the person to understand (and help others understand) the structure of the world and their own, to see the higher self behind the lower "I," the subtle behind the observed world, and beyond that — the Absolute.

         The forces of the ideal should be enough to stop a person.

Keywords: ideal, life mission, fate, life rhythm.

The atmanic body — is the subtlest of the seven bodies, representing a matter that is extremely delicate for ordinary consciousness, and in any case, rationally comprehensible with great difficulty. It contains information that defines the mission, that is, the main purpose of a person in their life, as well as the main features of their fate within which this mission will be realized.

The energy of the atmanic body is the primary one among all energies influencing a person's life. Atmanic vibrations, when registered by consciousness, are perceived by a person as an absolute authority, not subject to doubt or correction. As an explanation for their actions dictated by atmanic energies, they usually say: "I could not do otherwise," and further commentary is cut off. Thus, a future musician may be enchanted by a violin melody heard for the first time, or a pastry chef by the sight of a nut cake, the taste of which they can feel from a distance, but with complete certainty.

The atmanic body can be strong and weak, loose and dense, amorphous and clearly defined, clean and well-kept, or, conversely, dirty and infested with parasites, and a person must think about all this from time to time, guessing its most pressing needs through indirect (and sometimes direct) signs and satisfying them as much as possible.

As a rule, it is hidden from a person's consciousness or felt very vaguely, but sometimes, on the contrary, it manifests extremely clearly, and then a person's usual state of consciousness and perception changes, and things become visible that they could not have suspected. Upon returning, a person usually forgets the experience, but they retain a general feeling of something extraordinary and bright, which does not find adequate words and concepts for expression in ordinary language.

The mission is not the entirety of a person's life. More precisely, different circumstances and plots of life have different relationships to the mission: some are direct, others only indirect. Accordingly, atmanic transmissions in the first case will be frequent and definite, while in the second, they will be much fewer, and a person may even feel a certain «freedom», which in this case is nothing other than the ability to give part of their life over to chaotic forces.

Основным методом совершенствования атманического тела является формирование , соответствующего The primary method of perfecting the atmanic body is the formation of an ideal that corresponds to a person's mission, and the destruction of ideals that do not relate to it. The mission is reflected in all subtle bodies, and a person's worldview and ethical system (budhical body) are built according to it; specific events occur (causal body) that are interpreted in a certain way (mental body) and experienced (astral, etheric, and physical bodies).

The main principle of managing the organism states: the part of it that is focused on by a person's attention changes first. How exactly this part will change is another question, but in any case, by purposefully engaging with their atmanic body, a person inevitably changes it.

One cannot live without ideals, as they represent the main and irreplaceable source of energy for the organism. The difficulty lies in the particular selectivity of the atmanic body, for which the energy of ideals that do not correspond to the mission is unacceptable. Approaching one’s ideal manifests itself more than clearly — a person has no doubts about wanting something specific — they want it with all their being and without the slightest reservations, feeling the connection to the karmic egregore as a flow of strength and clarity of awareness of the further path.

However, life calling is not always discovered with such strength and early enough. Most often, one has to search for the ideal for a long time, feeling complete hopelessness, and many people believe they can live like this, pushing all specific atmanic problems into their subconscious. As a result, the atmanic body does not disappear anywhere, but falls into disrepair. The energy flows through it diminish and degrade, and various parasites settle in it: a person begins to feel a special spiritual stuffiness, melancholy, quiet pessimism, and hopelessness about their circumstances and themselves. If this illness is allowed to progress, it gradually descends downward and affects all bodies down to the physical, making treatment very difficult.

In the event that the ideal is discovered, a person usually faces a long path of its formalization and protection from the aggressive atmanic environment of their surroundings.

One can distinguish four main phases of the development of the atmanic body. In the first phase, a person feeds on the energy of publicly accessible ideals, albeit not particularly pure, but this does not hinder them. In the second phase, this energy ceases to satisfy them, and a person begins to engage in spiritual searches in the narrow sense of the word, that is, seeking ideals and higher goals that inspire them. In the third phase, these ideals are discovered, and a person joyfully begins to serve them. However, at all these phases, they act as consumers of atmanic energy from the external world, more precisely, from the atmanic plane. Only in the next, fourth phase do they begin to work, forming new ideals in some atmanic egregore, which other people can later benefit from.

ЧA person with a strong atmanic body can become a religious leader — people follow him, destroying their previous life without regret because he gives them a sense of fullness and higher meaningfulness of existence, and in his presence, they are simply happy — without any visible reasons. Such atmanic connections are characterized by selflessness, absolute devotion, and the complete impossibility of their rational-mental explanation.

Ideals can be of four types: bright, intermediate, dark and puppet, or phony. Bright ideals are symbols of channels to high atmanic egregores; dark ones lead to low (also atmanic) ones; puppet ideals are not ideals in the exact sense of the word, meaning that they do not actually represent any channels to any atmanic egregore, but they claim to do so and can be used by a person for practical purposes.

In a strong atmanic body, it is quite difficult to confuse a true ideal with a puppet one: they differ roughly as a living puppy differs from a wind-up one. However, with weak atmanic energy, the difference is not so obvious at first glance, as all movements seem to be significantly slowed down, but still, a true ideal is something alive, whereas a puppet one is not. Behind the former, there is nothing, while behind the latter, there is an egregore, that is, a practically unlimited source of energy. Nevertheless, a puppet ideal also possesses a certain energy — that which was expended on its creation as some object in the atmanic body.

The mental age has accustomed us to the notion that truth is what can be proven. However, such a judgment does not withstand criticism, if only because the very concept of "proof" pertains to the mental plane and is inapplicable to others, not to mention that arguments considered quite convincing in one era sound in another, at best, like a parody of proof, and at worst — like outright nonsense.

Puppet ideals are very easy to recognize: they do not evoke any response vibrations from the atmanic body, meaning that a person does not feel a higher uplift, enthusiasm, a sense of extraordinary joy, or a desire to dedicate their entire life to the ideal or anything of that sort.

Таким образом, духовных учителей можно разделить на три основные категории: . Thus, spiritual teachers can be divided into three main categories: white, black and grayсерые. The first connect their students to high atmanic egregores, forming and activating high ideals; the second, on the contrary, orient students downward, towards rigid atmanic egregores and satanic ideals; the third disconnect students from any atmanic egregores, closing their channels to a puppet ideal and vampirically absorbing the atmanic energy they possess through it.

Ideals can be compared to beacons, which are also nourishing points on the winding river of individual evolution. To see an ideal, one must make some effort. However, approaching it is rewarded with a significant energy quantum — until the next beacon appears, automatically canceling the old one and requiring the person to change course. Of course, ideals rarely change to directly opposite ones, but they can be significantly adjusted throughout life. However, apart from one’s own beacons, one can often see others, or pirate signal lights, luring ships onto the rocks, as well as buoys that do not shine themselves but merely reflect the light cast upon them and do not indicate any path — such are puppet ideals.

The task of a spiritual teacher is to help a person orient themselves among the surrounding signal lights. A white teacher will point to the next beacon — but the student must see it (and change course) themselves; a black teacher will point to a certain pirate beacon — and at the head of the pirates, he will enjoy the atmanic energy released during the shipwreck, and with great luck, capture prisoners and sell their souls into slavery to Gagtungr. A gray teacher will try to direct the student’s course to meaningless buoys, that is, orient them toward phony ideals, so as to vampirically connect to the student’s atmanic body and imperceptibly absorb their energy.

It should be noted that a true teacher for a person will be one who helps them get closer to a more precise fulfillment of their individual mission. This help may be needed at any body — it is only important that it arrives in time and is adequate. However, traditionally, a spiritual teacher is called a person who works on atmanic and partially budhical energy, and the author will adhere to this definition.

Black teachers are typical for people (and times) with strong atmanic energy, when many ideals arise in which a person begins to get confused: they are all true, that is, they open the entrance to a certain atmanic egregore, but the mission requires a precise choice, which the person is not yet capable of. Then a black spiritual teacher appears, firmly orienting the person towards ideals that are known to be incompatible with their mission. After some time, this becomes obvious, and after gathering a small boat from the wreckage of the shipwreck after the "pirate beacon," the person sets out on a new spiritual journey with significantly more modest atmanic energy, but also being much more careful in choosing their ideal and feedback with it.

Gray teachers are characteristic of people (and times) with reduced atmanic energy. Here, the energy of ideals is small, meaning their light is dim and recognized with great difficulty — and yet one must orient oneself to it, subordinating the weak atmanic body to much stronger underlying ones (budhical, causal, and so on). A decrease in atmanic energy is perhaps the most challenging trial for a person, a kind of spiritual fast that can last a whole lifetime and is not necessarily related to past sins: the cosmos, in particular, the atmanic plane, has its rhythms, which are still poorly studied but exist quite objectively, influencing the fates of both individual people and entire generations.

Therefore, ideals are always different: the ideal of serving truth, the ideal of honesty, family ideals, group, political, and so on. But the phenomenon of the ideal of mediocrity deserves special philosophical reflection, as this phenomenon has become so widespread that the author even harbors doubts: has the planetary demon recently changed tactics, replacing the word "evil" on its most overt banners with "mediocrity"?

The ideal of mediocrity , in a certain sense, is opposite to the idea of fulfilling a mission and is closely related to the concepts of equality and replication. A person with a strong atmanic body and a clearly felt unique individual mission would not entertain the idea of equality or the inclination to be mediocre. Personal impressions are usually projected onto the world. And if I feel the uniqueness of my fate, then, quite naturally, I will transfer this circumstance onto other people. Not only onto people, but also, say, onto objects or social groups. Then the idea of equality simply cannot fit in my head: the fate of a peasant is one thing, the fate of a townsman is another, and the fate of a king is a third.

As for mediocrity, it is excluded by strong atmanic vibrations that completely capture a person and directly manage all their bodies. But people fought for the freedom of choice without earning it through their evolutionary development. As a result, the connections between the bodies weakened and became unregulated, "freeing" them from each other. Therefore, the essence of mediocrity (and bodily diseases) lies in the dissonance between the bodies: I should do one thing (budhical body), do another (causal), think about a third (mental), while being absorbed by a fourth (astral).

It should be noted that the ability to distinguish one's bodies and planes of the subtle world is well developed in a person, and one does not need to be a psychic to distinguish the atmanic body from the astral. However, the overdeveloped mental body of the average person today tends to meddle in all their affairs, particularly in meditations on the finer bodies, and grossly distort them. Therefore, attempts at mental modeling of one's subtle experiences inevitably lead to the deformation of the three higher bodies, and, in particular, of religious experience and interaction with the ideal. Faith is not a product of logical reasoning (mental body) or directly external life experience (causal body).

From an egregore perspective, an ideal is nothing more than a symbol of a channel to an atmanic egregore. Tuning into this symbol (for example, repeating a prayer or the name of the Almighty) connects a person to this channel. In this regard, the texts of prayers that believers use acquire very important significance, often without considering that, in general, the One Creator knows better than a person what they need.

Perhaps it is time for me to fast a little, and He sees this, while I, with my limited understanding, do not notice and ask for what it would be better for me not to have. As for temptations, obviously, they were once necessary for me, and He knows better when and in what form to allow the devil to approach me.

On the other hand, in the case of a sharp imbalance of bodies and energy flows of the organism, a precisely formulated prayer or simply a sincere appeal to one's higher "self" can yield an effect of instant healing or strong relief — but such an appeal is often hard to find.

The atmanic absolute — is the source of all possible missions and higher aspirations. Here, the founders of religions draw inspiration. The breath of the atmanic absolute is felt by people creatively fulfilling their life missions. In some high moments, they are given the opportunity to partially correct them, influencing the cosmic mission of the Earth and the Sun. Atmanik creativity is taboo in most religions, as prophets usually claim to carry religious truth in the final instance.