Middle Bodies (Social). Causal Body

Introduction to the Causal Body

Keywords: events, actions, their estimated value; current life.

The Causal Absolute — the source of dense karma, of concrete life events. The idea of a magic wand fulfilling any desire harks back to it. That is, it creates events according to its owner's choice.

The main concepts associated with the causal body are: event, action, and value. The first word reflects a person's passive position in the world, the second — an active one. The totality of the two higher bodies of the organism (buddhiac and atmanic) is colloquially called the soul. Therefore, moving on to considering the causal body and plane, we are, so to speak, descending to earth.

At a mundane level, an event is something that can be bought with money (not too much). It can slightly brighten or briefly darken life without changing it qualitatively. For example: going to the cinema, having a couple of beers, going on a business trip or vacation, arguing and then making up with a spouse, smiling at a pretty little titmouse that suddenly landed on the window frame...

It should not be thought that the subjective division of the causal flow into events occurs consciously or is subject to the logic of the mental body. This is not at all the case. In fact, this division is carried out by the buddhiac body, marking steps that bring a person closer to or further away from their values. Thus, 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 every day. Thus, they have something to tell their family over evening tea, as well as colleagues during a smoke break. At the same time, women and men often understand completely different things by "events." And not so much because they look at the same events differently, but because they use qualitatively different principles for segmenting the causal flow. For example, for a husband, all the food he eats 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 still no substantial, rich causal energy behind his routine phrases: "Thank you, very tasty."

But if he visits a mistress who specially bakes a duck with apples for the occasion, he will appreciate it for its causal value. Meanwhile, the quality of food is not determined by kilocalories (a coarse-etheric component), but by the causal energy contained within it (this is approximately the restaurant price). It consists of the causal energy of the raw ingredients and the causal energy expended by the hostess in the process of its preparation. Love or invested soul — these are the buddhiac and atmanic components, and the causal flow in this case is determined by the level of culinary art. When there is not enough causal energy in a dish, the food seems bland and tasteless. This is especially noticeable in factory-made food, where human hand movements are replaced by automation.

However, here it's not just about the transfer of causal energy to the food with every touch of a good cook's hands. In fact, what is most important is their constant personal supervision of the cooking process, accompanied by an intense causal meditation of a culinary nature.

Naturally, a husband engrossed in his thoughts about work doesn't consider all this. He also doesn't register the minor fluctuations in his mood and emotional background, which are the main interest of his wife. She doesn't particularly understand the technical problems of production, but she has brilliantly mastered the personal composition, gender, age, and marital status of all employees in his laboratory.

For her, the main events related to her husband include, for example, the following: what mood he came home from work in (ten shades); whether he noticed a new dress or hairstyle; which employees, especially female ones, he mentioned and with what intonation (five shades); what expression he had when he got up from the table, and so on.

Types of Causal Flow and the Role of Interest

So, in the causal flow, a person distinguishes: real events, illusory events, and large eventless segments. The latter perhaps exhaust them the most. Even more than negative events that distance them from their values. As a person's evolutionary level increases, negative events and grey, eventless periods become significantly fewer. Life in general becomes much more interesting.

The word "interest" generally means tuning into the causal informational-energetic flow. If there is no interest, one can safely say that no events are actually happening. Boredom, thus, is a symptom that the causal body is on a diet. It is emaciated and crying out for food. If a person shows interest in something, it means they are willing to give up some of their causal energy (through focused attention) in the hope of receiving much more in return.

There are people who know how to fill the causal body with a large amount of energy and transmit it to the external world at the right moment. Good actors, musicians, and poets possess this quality. Working on a role is nothing more than creating a causal essence (an image, an algorithm, a scheme). It is put on the actor along with makeup and, during a performance or filming, is transmitted to the audience (or camera). The more intense the causal flow from the stage, the more interesting the performance is to watch and the more attention (and, therefore, causal energy) it attracts from the audience. This return flow, firstly, helps the actor to perform, and secondly, partially remains with them, providing causal potential for working on the next image. It is the intense attention of the spectators during the performance that is necessary for establishing adequate energetic exchange between the audience and the actors. Applause, approving whistles, and shouts of "bravo" often destroy this meditation, which ideally should conclude the performance, transforming it into a mystery.

The ability to live depends to a very large extent on a person's capacity to navigate the flow of events and maintain their causal body in decent condition. As with the physical body, basic hygiene protects it from many diseases (but, of course, not all).

Manipulating people and events is an external manifestation of the causal body. Its inner life consists of chains of events that exist only in a person's imagination. But it should not be thought that they are less real. The power of imagination determines the power of realization, that is, a person's ability to control their causal body and, consequently, the flow of events surrounding them. In other words, there are two fundamentally equal ways of influencing the surrounding reality: by directly restructuring it and by internal work. That is, the interaction of one's imagination with the egregore controlling this reality.

For example, a conflict at work can be resolved through negotiations (or intrigues) with superiors. Alternatively, one can vividly imagine the conflict situation as a whole and try to deal with it in one's imagination. If successful, the conflict resolves itself, often in a completely unexpected way for all participants. For example, passions magically subside, and all participants withdraw their claims against each other as insignificant, making it even unclear why they were so heated a week ago.

Causal Egregores and Social Success

The imagination in question differs from empty fantasies and fruitless daydreams by a high level of attention concentration, ensuring stable feedback. That is, effectively a dialogue with the corresponding causal egregore. In the course of this dialogue, a mutually acceptable variant of event development is worked out. In other words, a person, having established contact with the egregore, asks it: "In your opinion, what is the problem, 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 leads to and in what direction events will go. The person sees to what extent this suits them and makes adjustments. The egregore shows what will happen in one case or another.

A person with a strong and well-structured causal body is worth their weight in gold in society. Their time is money, and big money at that. As a rule, they live by 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, corporate directors, and so on live. Finding yourself near a person whose causal body is significantly stronger than yours, you feel boredom suddenly dissipate: you become interested, though not necessarily pleasantly so. You are instantly drawn into their orbit (or immediately pushed out of it), and you don't even notice how diligently and energetically you begin to work for them. What usually seems impossible becomes easy for you.

Rules of politeness and good manners in all areas of life are directly related to the regulation of causal flows. A smile upon meeting, accompanied by a bow or a standard remark ("Good morning"), is nothing other than a ritual. It is intended to transfer a certain strictly defined amount of causal energy by society. A sour smile and the position «I am not OK» is nothing other than an alarm signal and a request for causal support.

For this person, a simple moderately joyful greeting is not enough. One needs to stop by them and causally feed them: find out in more detail what their complications are, then express sympathy and provide moral support. The easiest way is if they are short on money: then a five-dollar bill will come in handy and resolve the situation. If the cause of "not OK-ness" is the person's illness or that of a family member, it's good to recommend an effective medicine or a competent doctor. Causal vampires abuse a sour expression, demanding constant consolation from others in situations where, from the perspective of the social egregore, they have no right to it. They are met with collective dislike in any society. Conversely, a person with a positive causal balance in a collective (i.e., giving more energy than taking) enjoys success in it, unless they become a buddhiac vampire, for example, constantly asserting themselves at the expense of others.

There are other types of causal vampires and troublemakers, by no means limited to inadequate behavior in social rituals like greetings or goodbyes. There are bores who devour your time and, consequently, your causal energy. There are provocateurs who incite you to blatant adventures and instantly disappear as soon as you get involved. There are advisors who, under the guise of friendly help, dump a heap of junk and rubbish from their own causal body onto you. There are comforters, strong only in hindsight.

One of the characteristic features of modern public subconsciousness is an extreme disrespect for reality, in particular, for the causal flow. Absolutely everything that happens to a person is important for them and has a direct relation to their mission. However, people, as a rule, sharply emphasize a very few events, considering them important for themselves. They try to accumulate more causal energy for them by economizing on all other events.

We are always waiting for something, and when it comes, we find ourselves completely unprepared and confused, blinking our eyes. Such a long-awaited event, quickly flashing in the present, rapidly rushes into the past, leaving us in complete disappointment. The reason for this state of affairs is clear: no matter how much water you collect in a sieve, at the crucial moment it will still not be there. You need to carefully plug the holes without making new ones. Only then, after a sufficiently long time, will we get a vessel in which something can be held. And then a sincere benevolent smile will become the norm of our life, not a heroic feat that can be ventured no more often than once in a year.

Protection of the Causal Body and its Imbalance

The main protection for the causal body is the buddhiac. Events proceed more or less satisfactorily when they fit within the framework of long-term programs that are seriously significant to the person. Ideally, events are polyfunctional, meaning they contribute to achieving several goals at once. But even if they only bring one closer, that's still good.

People, as a rule, understand each other poorly: even on the mental plane, and on the causal plane, even worse. A person is often unable to explain their own actions to themselves, let alone to others. The reader, of course, understands that one should start with the buddhiac body, that is, defining values and programs for achieving them. In the buddhiac body there is a part responsible for the problems of the causal body and its connection with it. It is called the buddhiac-causal body and includes, in particular, a person's principled attitude towards the flow of events in their life — both external and internal.

The position "what difference does it make what happens to me if there's no happiness in life anyway" is not only logically questionable, but also leads to major complications and troubles on all bodies from causal to physical — although a person may not understand this. Firstly, happiness in life does exist, although with such a position it appears, indeed, rarely. And secondly, the difference is enormous; they just don't see it yet.

The weakening of the causal body does not necessarily mean impoverishment of the person. It often arises from an excessive accumulation of causal potential that the person cannot (or does not want to) properly manage. If money is not put into circulation, then at some point thieves or robbers appear and do it themselves. But this is still a relatively favorable scenario, the Kabbalistic meaning of which is that the edges of the overgrown causal body, unprotected by the buddhiac, are gnawed 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 buddhiac disturbances and a major parasite in the buddhiac body. Loans play the same role: living on borrowed money from the bank, that is, from one's own future, increases comfort and material standard of living, but actually means enslavement of the person by a rigid social egregore.

Here, a few words should be said about property. Every thing, every object, has a certain causal potential, and owning it is a purely mystical act of appropriating this potential. But things are not slaves: it is much more correct to imagine them as domestic animals whose love must be earned through good treatment and proper handling. However, above all, 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 a complex fate: they are constantly stolen, resold, and carefully hidden, and then stolen again anyway.

The higher the causal energy of an item, the harder it is for it to find its true owner, that is, a person or a home with whom it will establish a meditation, and the causal potential will ultimately increase for both. Especially difficult and often even bloody fates befall precious stones with strong not only causal, but also buddhiac, and even atmanic energy. Ideally, they should be worn and used for magical purposes by kings, emperors or other people whose direct will governs the destinies of entire nations. For an ordinary person, it is dangerous even to approach such jewels, as they severely deform their higher bodies.