Absolute freedom and happiness – our true essence. Вадим Сычевский

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      In order to change this wrong view, which leads to suffering, one should consider one's physical body impartially. There are two types of consideration of the physical body: Buddhist and yogic.

      The first is to consider our physical body anatomically, just as we were taught in anatomy classes at school. There is the skin, deeper – the fat layer, then – muscles, tendons, and finally – the bones, the skeleton. Everywhere passes numerous blood vessels and nerves. There are internal organs belonging to different systems. Observing our bodies this way, we see that the physical body can be very beautiful and attractive outside, but things are quite different inside. Indeed, both the insides of our body are unpleasant to look at and smell. However, we recognize this anatomical fact rather than engage in a meditation of disgust. For example, if we consider our own or someone else's body beautiful, what exactly do we like: muscles, tendons, bones, or perhaps internal organs? Here we really begin to realize that the definition of «the body is beautiful» and attachment to the physical body looks very strange, if not foolish.

      The yogic view is to consider the physical body as a collection of the Five Elements. The Earth Element is the solid components (e.g., bones), the Water Element is the liquid components (e.g., blood), the Fire Element is our body temperature, the Wind Element is breathing and energy movement and the Space Element is the voids and cavities in our body.

      The meaning of observing both types is to realize that this physical body is not our true essence, but is simply a matter formed by gross substance, which controls various physiological processes without reference to ourselves. Our physical body is born, becomes sick, grows old, and dies. It restricts our freedom and binds us tightly to the gross material world. Besides, we cannot fully control our bodies – we cannot, for example, stop the aging process, and we cannot make our bodies immortal. That means that the physical body is not the True «Self». The body is the illusion that we experience with our senses. Therefore, as stated in the «Shiva Samhita»[4], «The only worthy use of this body is as a tool for attaining Nirvana».

      2. Sensory organs and sensations

      We have five external organs of sense located in our physical body: eyes, ears, nose, tongue, and touch receptors. Through them, as if through open doors, sensations come to us, that is, we see, hear, smell, taste, and feel touch, respectively. The sensations are the link between the external material world and our deeper consciousness.

      We usually think of our sensations as pleasant, unpleasant, or neutral. But in reality, the sensation itself cannot be pleasant or unpleasant – it can be strong, weak, or absent. «Pleasant» or «unpleasant» is the dual workings of our consciousness based on our past experiences. Thus, the causes of our sufferings and joys are not to be found in the physical body and external sensations, but in our deeper Aggregates.

      What do we see if we become calm, conscious observers of our sensations?

      First, as long as our dual consciousness is active, there will be unpleasant, painful sensations. I think no one enjoys physical pain, disgusting odors, unpleasant sounds, and the like.

      Secondly, of course, there will be pleasant sensations. But they are extremely impermanent and last, in fact, only for a moment. Further: if we want to get some pleasant sensation, and it is impossible, we suffer a great deal of dissatisfaction. How many times in your life have you thought or said, «I would give anything to have this»? Here we see that we are highly dependent on our sensations, we are unfree because of our attachment to pleasant sensations, and we suffer greatly when the pleasant sensations ends, or bores us, or we cannot get what we want.

      Third, the more we seek the pleasures of sensations, the more we begin to feel pain and other unpleasant sensations. For example, as delicious and pleasurable for us was eating fresh gourmet food, exactly the same amount of tastelessness and unpleasantness will be experienced the day before yesterday's mediocre food. In other words, if there is a plus (i.e. pleasure), there is necessarily a minus (suffering), and the stronger the plus, the stronger the minus – they are equivalent. This principle applies not only to the sense organs and sensations but also to all experiences obtained through them. Thus, people who exhibit strong positive emotions when they experience pleasure, experience equally strong negative emotions when they encounter suffering.

      Fourth, the previous example should lead to the idea that pleasant and unpleasant sensations can only exist at the same time. For example, if a person is anesthetized or given pain relief, both pain and pleasant sensations disappear. Or, for example, in order to not hear a loud unpleasant noise, a person plugs his ears with earplugs. The unpleasant noise disappears, but the pleasant or necessary sounds are no longer heard. In other words, if the joy that the senses bring increases, so also does the suffering. The sense organs are aggravated in two directions at the same time.

      Fifth, we experience the joy or suffering of sensations exclusively because of the action of past experiences that are activated by our consciousness. Thus, sensations, as previously stated, can be strong, weak, or absent. «Pleasant» or «unpleasant» is the work of our dual consciousness.

      By conducting this kind of consideration, we begin to realize that the senses and sensations are an illusion. The illusory nature of the senses is realized through breathing techniques. First, when the length of inhalations, exhalations, and breath-holding increases, the ability to perceive changes. People who have long inhalation, exhalation, and delay do not feel pain. But people with short breaths are sensitive to pain. This is not only true for pain. The same applies to the senses of sight, hearing, smell, and taste. To realize the existence of a consciousness that just «jumps» on these illusions of sensations, breathing techniques are done. Eventually, we reach a state where the senses and sensations come to a complete stop. In yoga terminology, this is called Pratyahara. When Pratyahara is realized, we are immersed from this material world into the Astral World (World of Forms[5]) in meditation.

      Hence, our sense organs and the sensations that come through them are not our true nature. For example, if we are deprived of any sensation due to illness, say smell and taste due to a runny nose, we still continue to exist. If this is the case, then the True «Self» cannot be our sensations – they are illusory and we exist even if we lose all our senses and sensations.

      3. Perceptions, images

      The third of the Five Aggregates is Perceptions: information accumulated and stored in the form of images. All the information and experience that we accumulate every second through our actions remains in us. Perceptions, or Aggregate No.3, is our first internal storage unit, or reservoir, for the data we receive from the outside world. In Perceptions, these accumulated data are stored in the form of images.

      The function of Perceptions is to generate (create) any image from the information we already have. For example, if you have never been to the Himalayas and I tell you about this place, you will be able to draw some pictures (images) in your imagination based on the information you have learned about the Himalayas so far, i.e. to imagine. Thus, the Aggregate itself is information in the form of images, and its function is to create images or figurative Perceptions.

      To the function of Perceptions, we can also include such a thing as perception. The fact is that when we perceive any information from the external world, we automatically have a corresponding image, as in the example with the Himalayas just given. On the other hand, in our daily lives, we think about many things, but although we do not always put them into practice, each thought is nevertheless reflected in our Perceptions, i.e. it appears to us in the form of corresponding images.

      Although Perceptions, unlike the body and sensations, are closer to our true essence, they are also not the True «Self».

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