Where Do We Come From - Ernst Muldashev

Table of Contents Title Preface Part I Chapter Chapter Chapter Part II Chapter Chapter Chapter Chapter Chapter Part III Chapter

1 2 3 1 2 3 4 5 1

Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Part IV Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Epilogue

Where do we come from

The sensational findings of a Himalayan Expedit ion

by Dr. Ernst Muldashev

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Copyright © 2012

Dr. Ernst Muldashev All rights reserved.

Where Do We Come from?

The Sensational Findings of a Himalayan Expedition [Unlocking the Secrets of the Himalayas] by D r. Ernst M uldashev (Translated by Brian James Baer)

Preface

I am a typical scientist and my entire professional life has been dedicated to the study of the structure and biochemistry of human tissues and their subsequent use as transp lant material for eyes and in p lastic surgery. I am not inclined to p hilosophize and have little patience for peop le who are drawn to ot herworldly p henomena, such as ESP, witchcraft, and ot her oddities. Every y ear I p erform 300-400 very complicated op erations and I’m trained to evaluate the results of scientific research according to clear and concrete p arameters: acuteness of vision, facial configuration, and so on. M oreover, I am t he product of a communist count ry and, like it or not , as raised with atheist propaganda and t he cult of Lenin—although I never truly believed in the ideals of communism—and I never st udied religion. And so I w ould never have thought t hat someday I would undertake the st udy, from a scientific persp ective, of such quest ions as th e creation of the w orld, the srcins of man, and the philosophical concept of religion. It all began with what app ears to be a simple question: Why do we look one another in the ey es? The question interested me as an opthamologist and soon after I began my investigations, my research team created a comput er program capable of analyz ing the geometric parameters of the eye. We labeled this area of research ophthalmo-geometry and were able to identify many valuable applications for this line of st udy in personal identification, ethnic identification, diagnosis of psy chological illnesses, etc. But the most int eresting finding was that, after p hotographing individuals of all the races of the world, we calculated the st atisticallyaverage ey es and they turned out to belong to the Tibetan race. Then, t hrough the mathematical comparison of the ey es of ot her races w ith t hose of t he stat istical average, we were able to determine the paths of migration of mankind out of Tibet. Surprisingly, our findings corresponded wit h th e historical facts. We then learned that every t emple in Tibet and Nepal welcomes visitors with a representation of an enormous and unusual p air of eyes. Subjecting these representations to mathematical analy sis according to t he principles of op hthalmo-geometry, e were able to determine the outward ap pearance of the being who p ossessed t hose eyes—and it t urned out t o be very strange indeed. “Who was this?” I asked myself. I began to study Eastern literature and could find nothing like it. And so I couldn’t have predicted the p rofound impression our “p ortrait” of t his st range being, which I carried with me throughout India, Nepal and Tibet, w ould have on lamas and sw amis. As soon as they saw the portrait, they cried out: “It’s him!” I had no idea at the time that this portrait would serve as a guiding thread to the hypothetical discovery of the greatest secret of mankind: the human gene pool. I consider logic to be first among the sciences. Throughout my entire scientific career, I have applied logic in developing new operations and new transplants. In this instance, when we set off on our t rans-Himalayan scientific expedition w ith t he drawing of a strange being in our hands, I decided t o adopt my usual logical app roach. With the help of logic, we were able to construct a well-ordered chain out of the jumble of testimony we received from lamas, gurus, and swamis, and from literary and religious s ources as well. This chain increasingly led us to the realization t hat t here is a sy stem for ensuring the continuation of life on earth in the form of individuals of various races who have been “preserved” by means of samadhi and live deep below the surface of the earth—a human gene pool. We even managed to find one of their caves and to gather evidence from so-called special people, who visit the cave once a month. How did our drawing help us? It turns out t hat sp ecial people have seen and continue to see below the earth’s surface individuals of unusual app earance. And among them is one wh o resembles t he individual in our drawing. T his is t he one they refer to reverentially as “He.” Who is this “ He”? I cannot say exactly, but I believe that “He” is the man of Shambhala. Despite being a rational scientist and surgeon, I have now come to believe absolutely in the existence of a human gene pool. Logic and scientific fact led me to this conclusion. At the same time, I realized that our curiosity wasn’t worth much and that we had been led only to partially open the door to a great mystery; it was unlikely t hat w e would be able to t ouch or p hotograph t hese “p reserved” individuals in the near future. Who are we? We are still irrational children in comparison to the Lemurians, w ho founded t he greatest civilization on earth and established the gene pool. To be the guardians of the gene pool, the progenitors of humankind in t he event of a global catastrophe or the mutual annihilation of all the civilizations on earth, is too great a mission.

In addition to that, we were able to understand the meaning of the word “amen,” which we say at the end of every prayer. This word was produced by the so-called final message of “SoHm.” It became clear that our civilization—the fifth—is blocked from knowledge of the Other World, as a consequence of which we must develop on our ow n. Aft er that, I came to underst and the sources of know ledge of the Initiates, such as N ostradamus, M adam Blavatsky, and others, who have been able to transcend the p rinciple of “SoHm” and to enter the universal information field, that is, knowledge of t he Other World. This book consists of four p arts. In part one I briefly establish the logic of our research, beginning with t he question, “Why do we look one another in the ey es?” and ending with analysis of t he human face depicted on Tibetan temples. The second and third p arts of the book are dedicated to t he factual material gathered during our expedition from conversations with lamas, gurus, and swamis. In some chapters I digress t o analyze literary sources (Madam Blavatsky and others), as w ell as to answer such questions as “Who was Buddha?” and “What civilizations existed on earth before us?” The fourt h chapt er of the book is the most complex, consisting of a philosop hical investigation of t he facts we gathered. In this p art of t he book the reader will find many curious ideas about the human gene pool, the mysteries of Shambhala and Agart, the increasing savagery of man, the negative aura over Russia, as well as the role of kindness, love, and evil in the life of man. To be honest, I was myself surprised that I ended the book with analysis of what appears at first glance to be such simple and natural concepts, as kindness, love, and evil. But it was only after this analysis that I finally understood why all religions of the world without exception speak of the importance of kindness and love. It was only aft er this analysis t hat I began to truly respect religion and to sincerely believe in God. I am p robably mistaken in some of t he things I’ve writt en—but in ot her things, I’m surely right. My friends and colleagues who accompanied me on the expedition (Valerii Lobankov, V alentina Iakovleva, Sergei Se liverstov, Olga Ishmitova, Vener Gafarov) often disagreed with me, argued and corrected me. The foreign members of our expedition—Sheskand Ariel, Kiram Buddhaacharai (Nepal), Dr. Pasricha (India)—were also of great help. They all contributed to our general project and I would like to thank th em. I would also like to extend my heartfelt thanks to M arat Fatkhlislamov and Anas Z aripov, who, during the writing of this book, p rovided me with the p ertinent literature and helped me analyze it. I feel this is just the first of many books on this topic. The investigation continues.

Ernst Rifgatovich Muldashev is many things: a Doctor of M edical Science, a professor, the general director of t he All-Russian Eye and Plastic Surgery Center of t he Russian Federal Agency for Healthcare and Social Development, w hich is a Federal State Institut ion, an Honored Doctor of t he Russian Federation, the recipient of t he

M edal for Outst anding Service to the N ation’s Health, a first-rate surgeon, a Member of the American Academy of Op hthalmology, a certified opht halmologist in M exico, and a master of orienteering, atriple champion of the USSR. Ernst M uldashev is one of t he most well-known Russian scientists around t he globe. He is the inventor of Alloplant biomaterials, which are the basis for a new direction in medicine called regenerative surgery, or surgery aimed at “growing” human tissues. As a scientist, Dr. Muldashev has developed more than 130 new types of operations, invented more than 100 kinds of Alloplant, published over 500 scientific papers, and received 64 patent s in Russia and other countries around t he world. As a lecturer and surgeon, he has visited more than 50 countries of t he world. Every y ear he conducts 600-800 difficult operations. Realizing that Alloplant, which is made from human t issue of cadavers, has enormous p otential for the regeneration of the human body, D r. M uldashev is in the process of researching these materials not only with scientist s of various disciplines, but also by delving into the foundations of ancient knowledge. This is why he has conducted eight scientific expeditions to the Himalay as, Tibet, India, Sy ria, Lebanon, Egyp t, M ongolia, the Easter Islands, Crete and M alta, which have not only deepened his understanding of medicine but also allowed him to look at t he srcins of t he universe and of humankind in new ways. Dr. Muldashev’s interest in the srcins of humankind is no coincidence. As a scientist with a broad worldview, he began to think about the medical problem of human energy in the p hilosophical and universal sense, and this eventually resulted in a scientific study of the my stery of the srcin of humankind. Moreover, this philosophical and sensational treatise led to p ractical conclusions that resulted in fundamentally new treatment methods. Dr. Muldashev has an srcinal mind and uses simple and accessible language to present complex scientific issues. This is why I suggest recommend Where Do We Come from?, which, although written in a rather literary sty le, is in fact a p rofoundly scientific work. R. T. Nigmatullin, Honored Worker of Science of the Russian Federation, Doctor of M edical Sciences, Professor

Part I

Op hthalmo-geometry and the Origins of Man

Chapter 1- Why Do We Look One Another in the Eye?

Chapter 2 - Statistically-average “ Eyes”: T he M igration Paths of Humankind t hroughout the World

Chapter 3 - Whose Eyes are on Tibetan Temples?

Dedicated to my parents.

Chapter 1

Why Do We Look One Another in the Eye?

I have a friend, Yuri Lobanov, who is by nature shy, and so in conversation often lowers his eyes and looks at th e floor. Once I happ ened to witness a tense conversation between him and his fiancée on the subject of marriage. Something his fiancée said caught my attention: “Yuri, look me in the eye! You’re looking down— are you hiding something?” I suddenly t hought, why is she asking Yuri to look her in t he eye? She must want t o read in his eyes what he’s not saying in words.

The Human Gaze

In my work as an ophthalmologist, I look people in the eye every day. And every time I do, I notice that people’s eyes are capable of providing us with additional information. In fact p eople often say that s omeone has love, fear, sadness or joy in his eyes. However, I could find no research on t he kind of information we are able to receive from people’s ey es. And so, in order to answ er this quest ion, I conducted the following two experiments.

I asked two highly educated people to sit across from one another and carry on a conversation without every taking their eyes off the other person’s feet. When the conversation involved dry analy sis wit h little emotional content, there was mut ual understanding, although both experienced discomfort from the desire to look their interlocutor in the eye. But as soon as I shifted the conversation onto an emotional topic, the test subjects found it unbearable to carry on the conversation while looking at each other’s feet. “I have to verify in his ey es the t ruth of what he’s saying,” one of the subjects explained. When asked to carry on a conversation while looking each other in t he eye, bot h t est s ubjects remarked on t he comfortableness of t he conversation and on t he high degree of mutual understanding in conversations on emotional and unemotional topics alike. From this experiment, I concluded that the additional information we receive from the eyes of an interlocutor is rather significant.

For t he second experiment, I t ook p hotographs of famous actors, politicians, and scientists and cut them into t hree sections: the forehead, the area around the ey es and the area containing the nose and mouth. I used photographs of Alla Pugacheva, Mikhail Gorbachev, Oleg Dal, Arnold Schwarzenneger, Albert Einstein, Sofia Rotaru, Vladimir Vy sotsky, Leonid Brezhnev, and other famous people. I then asked seven p eople separately to determine who’s wh o based on the forehead area alone. All the p articipants ap peared confused and in only one inst ance, thanks to a distinctive birthmark, were they able to guess that the forehead belonged to Mikhail Gorbachev. Th e part icipants experienced the same confusion when asked t o identify t he famous peop le based on t he nose and mouth area of their faces. Only one out of seven was able to identify t he mouth of Brezhnev, joking that he would always remember how Brezhnev kissed. In most cases, however, the p articipants w ere able to successfully determine who’s who in the p hotos based on the area around the eyes, although not always right away. “That’s Brezhnev, that’s Vy sotsky, that’s Pugacheva,” they would say as they looked at t he eyes in the p hotographs. But for some reason all the participants experienced difficulty in determining the identity of the Ukrainian singer Sofia Rotaru.

From this experiment, I made the assumpt ion that it was t he area of the face containing the eyes t hat p rovided us with t he most information to determine an individual’s identity.

What kind of information do we receive from this part of the face? We know that the human gaze works like a scanning beam. When looking at something, the eyes perform tiny movements in order to t race the entire object. It is precisely this scanned information that allows us t o perceive an object’s volume, size and many ot her details. However, in scanning the eyeball itself, we don’t receive a lot of information because the eyeball as an anatomical organ has only four meaningful parameters that are visible: the whit e sclera, the round, transp arent cornea, th e pupil, and t he color of the iris. M oreover, these p arameters do not change in relation t o an individual’s phy sical or emotional state. From t his, we came to the conclusion that when we look, w e are scanning information from the entire area around the ey es, including the eyelids, eyebrows, t he bridge of t he nose, and t he angles of the ey es. These p arameters create a complex geometric configuration around t he eyes t hat const antly changes according to t he phy sical and emotional state of the individual. From t here, we concluded that we look one another in t he eye in order t o observe changes in th e geometric p arameters of the ocular port ion of t he face. This scanned ophthalmo-geometric information tr avels t hrough the eyes t o the centers of the brain where it is analy zed. The analysis of the scanned information is t hen sent t o the cerebral cortex in the form of images that allow us to evaluate our interlocutor.

Ophthalmo-geometric Parameters

What is the nature of these images? Mos t impor tantly, th ey allow us t o identify emotions (fear, joy, interest, indifference, etc.) in the ey es of an interlocutor. From someone’s eyes, we can also guess his or her ethnicity (Japanese, Russian, Mexican, etc.). We can also discern certain personality traits: willfulness, cowardice, goodness, meanness, etc. A nd finally, from this s canned op hthalmo-geometric information, doctors can determine the so-called habitus of the p atient, p roviding a general impression of the p atient’s p hy sical stat e or helping in the diagnosis of a disorder. Diagnosing patients according to t heir habitus was esp ecially popular among country doctors in t he nineteenth century when there was no good diagnostic equipment in hosp itals. These doctors t rained their eye so that , just by looking at a p atient, they could render the correct diagnosis. “You, sir, have tuberculosis,” a country doctor might s ay, after looking at just the ey es of a p atient. As a doctor, I, t oo, was sur prised at how wit h a little practice it was p ossible to diagnose illness and evaluate the state of p atients quite accurately just by looking at them. To do t his, one looks, as a rule, at the p atient’s ey es without conducting a full examination. These observations indicated that the scientific study of variability in the ocular portion of the face could be very valuable in a number of areas—from the diagnosis of mental illness to the objective testing of an individual’s suitability for certain professions. But how could one st udy this area of t he face?

I was able to interest a small group of scientific researchers in this idea and we initially conducted research on a large number of individuals—1,500. Working from the premise that th e human eye scans information from the ocular port ion of the face, we took high-quality photographs of this p ortion of the face and then attempt ed to find p rinciples for a geometric analy sis of the p alpebral fissure, the eyelids, the ey ebrows, and t he bridge of t he nose. We had some success, but were unable to discover generalizable geometric parameters. We then began to make slides and to project them onto the wall in the hope that increasing the size of the images would help. But again we met with failure, unable to find generalizable geometric p arameters. Later we p ut together a computer sys tem that allowed us to place images of t he ocular p ortion of the face onto a computer screen, and we began to analy ze these images with t he help of special programs. T his method turned out to be t he most convenient as it was p ossible to calculate with greater accuracy the geometric p arameters of the ocular p ortion of the face and t o save t hose calculations in t he computer ’s memory. Nonetheless, generalizable geometric parameters eluded us. We even stopped working on the project for a while as the calculation of geometric figures was extremely tedious and we were able to compare them only in relative numbers which did not allow us to subject them to statist ical analy sis. We were app roaching the end of our research p roject. But then I happ ened to notice an interesting thing, which, at first glance, seemed to have no direct relationship t o our ophthalmo-geometric research. I was examining a five-year old girl who was sitting on the lap of her 28-year old mother. The mother was leaning her head close to her daughter’s and whispering something in her daughter’s ear to help the doctor examine the little girl’s eyes. Tired from examining the girl’s eye fundus, I moved my head back and looked at the mother and daughter together. At that moment I not iced that the mother ’s and daughter ’s corneas were the same size, despite t he enormous difference in the size of their bodies. “Why,” I asked myself, “are their corneas the same? Logically, a small girl’s cornea should be smaller than her mother’s!” Putt ing my curiosity aside, I completed my examination, made a diagnosis, wr ote down my conclusion, and scheduled an operation. M y next pat ient was already standing at the door of my office. “Is it pos sible that this adult patient’s cornea is the same size as that little girl’s?” I wondered as I examined his eyes. The size of their cornea did indeed appear to be the same. At that point I was so intrigued that I asked my secretary to go through our clinic and gather about twenty individuals—both men and women—of various ages and heights. When they were all gathered, I took my ophthalmoscope and examined their eyes, comparing the individuals to one another. The hy pothesis t hat everyone has t he same-sized cornea, regardless of height, weight, and age, was confirmed. “It ’s st range,” I mused, “to t hink that t he size of t he cornea is a constant in the human body—like some kind of absolute unit of measurement!” One of our surgeons, Venera Galimova, was sitting next to me. She is a tiny woman and I looked at her feet and asked: “Venera, what size is your foot?” “Five. Why do you ask?” “I take a nine. Let’s go over to the mirror.”

We looked into t he mirror and saw t wo p airs of eyes w ith th e same-size corneas looking back at us.

“It ’s interesting,” I thought, “t hat in the human body, all sizes are relative. The size of p eople’s hands is different, so is the size of their feet, their faces, and their torsos. Some people have a big stomach and some have a flat one. Even the size of the brain and the internal organs—the liver, the stomach, the lungs, etc.—is different in different people. And yet the size of our corneas is the same! Is it possible that no scientist has ever noticed this before?” I looked at the specialized literature but could find no mention of t his top ic. I then organized a mass measurement of the diameter of t he cornea with t he help of a special surgical compass under a surgical microscope, comparing the findings to measurements of the height and width of the subjects’ hands and feet. We established a table of variation and subjected the measurements to statist ical analy sis and found t hat t he diameter of the cornea, when compared with the size of the hands and feet, as an almost absolute constant at 10 + 0.56 mm.

Ultrasound measurement has revealed that the size of t he eyeball (the longitudinal axis of the ey e), gradually increases from the moment of birth unt il 14-18 y ears of age, when it reaches its average size of 24 mm. The diameter of the cornea, however, grows only very little after birth until the age of four, at which point it remains constant. T hat is, t he growth of the ey eball outst rips the change in diameter of the cornea, which is why children’s ey es app ear larger than adults’. Why is the diameter of t he cornea a constant? It is difficult for me to answer that question. But it s absolute size in t he human body can be used as a unit of measurement, particularly, in ophthalmo-geometric research. The idea that the size of the cornea as a constant could be a crucial moment in determining generally applicable ophthalmo-geometric parameters sank in the moment I first r ealized that all corneas were the same size. But this idea was definitively confirmed only after we completed st atistical research and att empted t o elucidate

geometrical figures of the ocular portion of the face based on the cornea as constant. At this time I was visited by the chief gynecologist of the city of Ufa. Tall, with a healthy stomach, a large oval face, a full beard, and a high forehead, he had an appearance of extreme solidity. At almostthe exact same moment my surgical nurse, Lena Voronina, a small, att ractive woman, entered my office. Their faces were so different that I proposed that they participate as pre-test subjects for ophthalmo-geometric computer imaging. “If these faces are so different,” I thought, “how are their eyes different?”

We entered images of their faces into the computer along with the image of the face of a 14-year old boy, the son of our colleague Olga Ishmitova. After this we initiated an analys is of t he geometric figures created by drawing lines t hat touched t he upp er and lower curves of t heir ey elids. T wo four-sided shap es, or quadrilaterals, were produced—a large one formed by t he lines that t ouched the outer curve of the eyelids and a small one formed by the lines that touched the inner curve of the eyelids. The size and shape of these two quadrilaterals for all three subjects were completely different, while their corneas located in these diagrams inside the large quadrilateral ere exactly the same. We then thought of using the diameter of the corneas as a unit of measurement in mathematical analysis of the large and small quadrilaterals, and of t heir relationship. T his allowed us, in the final analys is, to express t he mathematical characteristics of t hese quadrilaterals in t he form of an equation, t he solution of hich produces a number that characterizes the unique opht halmo-geometry of a given research subject. A comparison of the ophthalmo-geometric number for the chief gynecologist, Lena V oronina, and the 14-year old boy indicated significant differences amongthem. The chief gy necologist had the number 3474, Lena Voronina, the number 2015, and the boy, 2776. Was it possible to compare the individual characteristics of the large and small quadrilaterals with the facial characteristics of every individual? We outlined the face of the chief gynecologist and represented it in the form of a combination of geome tric shapes. We did the same for the faces of Lena V oronina and the boy. Then we tried to find a mathematical relationship between the combination of geometric shapes, describing the features of the face, and the geometric characteristics of the two quadrilaterals. T hese relationships w ere quite sp ecifically expressed, w hich allowed us on t he basis of the chief gynecologist’s quadrilaterals to reconstruct t he basic features of his face, which were generall y close to those of the srcinal. We were able to do the same with the faces of Lena Voronina and the boy.

Basically, we understood that we had discovered in general terms the principle for facial reconstruction based on the geometric characteristics of the eyes. Later, based on data from 1,500 individuals, we refined the p rinciples for facial reconstruction based on t he geometric characteristics of t he tw o quadrilaterals, but were unable to achieve a high degree of accuracy. The reason is that we were able to elucidate only 22 ophthalmo-geometric characteristics, while the quadrilaterals we had produced represented only two of them. However, the simultaneous mathematical analysis of all 22 p arameters turned out to be t oo complicated for us to deal with. M oreover, all 22 of t hese parameters are constantly changing in relation to a v ariety of p hy sical, emotional, and ot her factors. Imagine the comput ational power necessary for the subcortical ganglia of the human brain in to process this ophthalmo-geometric information! The ganglia are capable of processing this complex information instantaneously and of sending it to the cerebral cortex in the form of images, sensations, and other emotions, although the size of these ganglia— app roximately one centimeter—cannot be compared with t he size of an actual comput er. How great is God who created the p erfect computer of t he human brain!

However,that we were ablehalmo-geometric to analy ze only p two of the 22 knownare t ounique—something exist. But even this like modest allowed us to say with which sufficient certainty the opht arameters forparameters every individual a birtmathematical hmark. This achievement ophthalmo-geometric “birthmark,” is constantly changing in relation to our emotions and other related factors, nevertheless generally retains its inherent individuality. At the same time these individual ophthalmo-geometric parameters were combined with the geometric characteristics of the facial features, which made it possible to reconstruct t he human face in orientation to the geometric characteristics of the ocular area of t he face. This is p recisely why, wh en we look someone in the ey e, we are able to evaluate more than just t he eyes. Finally, when p lacing the diameter of the cornea as the on ly const ant of the human body within op hthalmo-geometric schemas suggested t hat it might serve as a unit of measure in ophthalmo-geometry. The ey es reflect almost everyt hing that takes p lace in the human body and the brain, and all this can be seen in the measurements of t he sp ecified 22 (and, perhaps, even more) p arameters of t he ocular area of the face. In t he future, when op hthalmo-geometry has been further researched, it will help to solve many problems in t he

fields of medicine and psychology. Nature itself is pushing us t oward that. Op hthalmo-geometry can be described as the mathematical representation of emotions and sensations. The gaze works like a scanning beam, photographing information from the ocular area of the face, which reflect our emotions and sensations, as well as the uniqueness of every individual through the smallest movements of t he eyelids, eyebrows, eyeballs, and skin. When we look one another in t he eye, we receive from their eyes (or rather, from t he ocular area of the face) additional information about a person’s individuality and the w ay it changes as in relation to certain emotions and sensations.

Ophthalmo-geometry and Its Applications When we look each ot her in the ey e we may also receive information of a t elepathic nature. But even if t his isn’t so, w e cannot rule out t he transfer of geometric information from the ocular area of the face. We can identify s everal p ractical app lications for ophtalmo-geometry in such fields as personal identification, human facial reconstruction, determination of p ersonality traits, objective analys is of emotions and sensations, diagnosis of ps y chiatric and somatic illnesses, ethnic identification, and even the s tudy of human srcins.

1. In terms of personal identification, w e have already obtained convincing evidence that even two out of 22 oph thalmo-geometric p arameters are sufficient to describe personality with a specific number that is uniquely characteristic of a given individual. Statist ical analysis revealed that this unique number recurs at rather precise intervals w hen repeated computer scanning is done, i.e., it is characteristic for t his individual. I believe that t he accuracy of this “unique op hthalmo-geometric number” ill increase when more ophthalmo-geometric parameters are considered. When opht halmologic comput er scanning is ap plied for t he purp ose of p ersonal identification, it is very important to ensure t hat the t est subject is calm and stable in order to eliminate the influence of emotional factors as much as possible. There are two ty pes of p ersonal identification w e know of about: facial photographs and fingerprinting. Ophthalmo-geometric p ersonal identification can be used as an additional method and may p rove helpful in situations when a p erson alters his app earance and mutilates his fingers. It is likely t hat in the fut ure opht halmo-geometric personal identification will be utilized by p olice, military services, banks, and other similar instit utions. 2. We have attempted human facial reconstruction based on ophthalmo-geometric research only a few times. However, the principles of facial reconstruction have been identified rather precisely, and approximate similarity of the reconstructed face to the studied face has been achieved. Why didn’t we continue this line of research? It so happened that after we reconstructed the face of the person whose eyes were depicted on the walls of Tibetan temples, t he image produced was so interesting that we switched all our efforts to t he study of human srcins. But more about t hat later.

3. T he ophthalmo-geometric determination of an individual’s p ersonality traits may pr ove expedient, for example, in p roviding objective p rofessional testing of pilots, cosmonauts, surgeons, etc. Such testing exists, but it is s ubjective because the results dep end on t he individual conducting the test . To examine this problem, we selected people with the following clearly manifested qualities: strong will, cowardice, kindness, and meanness. Each group consisted of six people. For example, we knew very well that p eople who were included in the “ strong-willed” group did indeed p ossess this quality. The same was t rue of the “cowardly,” “kind,” and “mean” groups. The ophthalmo-geometric assessment was based on the large and small quadrilaterals.

We discovered that the large and small quadrilaterals of strong-willed people were isosceles and had very similar angular measurements, and the small quadrilaterals fit rather evenly into the large one. In t he “cowardly” group, the large quadrilateral approached the shape of a triangle with t he base on t he bott om; the small one also app roached the sh ape of a t riangle, but with the base on t op. The difference between the tw o groups was so dramatic, it required no statist ical confirmation. In the “kind” group, the large quadrilateral looked like a rhombus placed on an angle. The small quadrilateral also looked like a rhombus on an angle and fit fairly evenly into the large one. We observed in the “mean” group that the large quadrilateral was moderately flattened and comparatively narrow, and the small one acquired the features of a triangle with the base on t op. The difference between the “kind” and “mean” groups was also very striking. The research we conducted obviously cannot be considered complete and cannot boast a high degree of accuracy due to the small number of p eople test ed people. But

even these results are very interesting for a number of reasons. First, it app ears that strong-willed peop le are usually kind. Second, cowards tend to be mean (they have the same small quadrilateral), and vice versa: mean people are often cowards. Obviously, there are many hybrid forms of st rong will, cowardice, kindness, and meanness t hat can be measured by ophthalmo-geometry. O ther p ersonality traits can also be measured. 4. Our objective analysis of human emotions and sensations has so far only skimmed the surface. But even our initial data appears very interesting. What are emotions? There is love, indignation, anger, satisfaction, and on and on. Poets and writers describe human emotions, but doctors rarely p ay any attention t o them when t hey are treating a patient—although an emotional element is always present when an individual is suffering. There is a popular saying in Russian that a mother can cure a child ith her love. Is it truly possible for op hthalmo-geometry to measure, for example, the level of love or indignation felt by an individual? I believe this will soon be p ossible by including in our computer analysis a greater number of op hthalmo-geometric p arameters. In t he meantime, while we are able to subject only two out of 22 parameters to analysis, such research is marred by a high degree of inaccuracy.

Sensations, such as pain, discomfort, and heightened energy, can be measured more accurately, even on the basis of the two specified parameters. However, we haven’t had the time to conduct actual research with statistical analysis. After all, we work at a surgical clinic and most of our energy goes into designing and performing operations. Nevertheless, I would say that op hthalmo-geometric analysis of emotions and sensations can open up new directions not only in medicine, but in other scientific fields as well. It may be of p articular use in ps ychology. I’m sure that in the fut ure ps ychology will utilize mathematical, opht halmo-geometric methods. 5. We conducted diagnostic t esting for p sy chological illness on several patients who had already been diagnosed as schizophrenic. We discovered no p atterns with respect to the large quadrilaterals, but the small quadrilaterals in all the schizop hrenics studied app roached t he form of a t riangle with t he base at t he top .

Of course, w e cannot make a diagnosis of schizophrenia based on variations in t he shape of the small quadrilateral. It is necessary t o st udy more opht halmo-geometric parameters in which, even during an app roximate examination, a number of specific changes is observed—which then require complicated mathematical analysis. The p rosp ects of using opht halmo-geometry in the diagnosis of mental illness are, in my view, great, given the fact that p sy chiatrists today use p rofoundly s ubjective diagnostic methods based on a doctor ’s subjective evaluation of t he answers given t o his or her diagnostic questions. Subjectivity in this field has generated susp icion throughout t he world as to the p resence of p sy chological illness (as during the Stalinist repressions and in many criminal cases). The introduction of ophthalmogeometric methods would give doctors additional, objective information that is helpful in the diagnosis of psychological illnesses.

6. We diagnosed somatic (bodily) illnesses by means of ophthalmo-geometry in four p atients wit h cirrhosis of t he liver and in four patients wit h st age one cancer. We ere unable to discover any sp ecific variations in t he shapes of t he large and small quadrilaterals of t he cancer patients. And so w e cannot y et sp eak of diagnosing cancer, much less in its early stages. However, among the patients with cirrhosis of the liver, we were able to discover a change in the shape of the small quadrilateral into that of a triangle with the base at the t op. Is t his a diagnostic sy mpt om of cirrhosis of the liver? Of course not. We observed the same variation in the shap e of the small quadrilateral in patients with schizophrenia, in individuals with a malicious p ersonality (remember the “mean” group) and in cowards (t he “cowardly” group). So let’s think about t his. In general these individuals are experiencing negativity: a somatic disease (cirrhosis of the liver), a mental illness (schizophrenia) or negative personality traits (meanness, cowardice). From this we can presume that the small quadrilateral is an indicator of negative psychic energy. As I was researching this, I did not know t hat t he basis of ancient Eastern methods of healing (the t reatment of “internal energy”) lay in ridding the body of negative psy chic energy. At t hat time I couldn’t even imagine that love and symp athy as proselytized in the East are an antidote not only for meanness and cowardice, but for illness at well. And of course, at that time I could not in my wildest dreams have imagined that ridding the body of negative p sy chic energy could produce t he miracle of samadhi—the preservation of a h uman body in a living state for thousands, even millions, of years. As for t he diagnosis of somatic illnesses by means of ophthalmo-geometry, I don’t have an answer yet . We must continue our research. 7. The identification of an individual’s ethnicity through the app lication of op hthalmo-geometry has shown that t hese criteria are rather sp ecific. It is p ossible not only to distinguish a Chinese person from a Caucasian, or an African from an Indonesian, according to the shape of the large and small quadrilaterals, but also to isolate more subtle ethnic traits. We studied t his question in det ail by analyzing individuals of various races. During that analysis it became necessary to study the srcins of man on earth from t he point of view of opht halmo-geometry, but we will discuss that in detail in the next chapt er. In concluding this chapter on ophthalmo-geometry, I would like to reiterate that we look one another in the ey e not out of simple curiosity, but because we receive from the ey es of our interlocutors information about their emotions and sensations, w hich is reflected in the ocular area of the face in the form of variations in a complex configuration of geometric parameters. Subconsciously, we are able to analyze these geometric figures and to form an impression of the thoughts, heal th, emotions and sensations of those individuals, regardless of what they say. Therefore, if you would like to be an open person without secret thoughts, then always look y our interlocutor in the ey e and don’t w ear sunglasses. You will create the impression of a strong and honest p erson.

Chapter 2

“Statistically-average Eyes”: The M igration Paths of Humankind throughout t he World

I ended the last chapter with the idea that ophthalmo-geometry could contribute to the study of races. The question of when human races first appeared is an extremely interesting one. And, in fact, why are peop le who live in different p arts of the w orld different from one another? Are t here laws governing the differences in outward app earance in relation to what part of t he world we inhabit? Where did humankind srcinate? Who are our ancestors? M any researchers have tried to answ er these quest ions. Some have argued for t he divine origin of man (idealists), while others have p roposed the descent of man from the monkey (Darwinian materialists). A mong researchers in t he latter group are t hose who maintain that the different races of man descended from different sp ecies of apes.

There are many different classifications of the various races. The French scientist Cuvier delineated three races—white, black, and yellow. Diniker (1902) maintained there were 29 different races on earth. T he Encyclopedia Britannica of 1986 listed 16 races, but the most complete and basic classification was, in my opinion, proposed by t he Soviet scientist A rkadii Iarkho (1935, 1936). He described 35 races and accompanied his work with w onderful photographs and drawings of representatives of those races. When we began to investigate the races, we made high-quality photocop ies of the photographs and drawings of the representatives of all 35 races from Iarkho’s book and then cut out the ocular area of the face. Next, w ith th e help of a scanner we entered these representations into the comput er and conducted opht halmo-geometric analysis. The ophthalmo-geometric differences among the races turned out to be quite clear, but was it possible to find some mathematical logic in these differences?

Statistically-average Eyes In att empting to answer th is question, we calculated the statist ically-average eyes from among representatives of all the races. Luckily, the cornea as a const ant allowed us to determine their op hthalmo-geometric p arameters in absolute numbers. When we finished our calculations, we were shocked. The stat istically-average eyes clearly belonged to the Tibetan p eople! “Could it be that Nicholas Roerich was

right?!” I exclaimed.

I’d revered Nicholas Roerich as a god of Russian science since childhood. Between 1925 and 1935 he completed several expeditions to Tibet and the Himalayas and the results of those expeditions led him to conjecture that mankind had srcinated in Tibet and from there had sp read throughout the world. Roerich supp orted t his conjecture by analyzing historical and religious facts. Our mathematical analy sis of the ey es of various races p roduced statist ically-average ophthalmo-geometric indicators t hat also p ointed to the Tibetan peop le, or race. Was this a coincidence or was there some direct connection here?

While discussing this question, we at tempt ed distribute t he eyes of the various races according to their mathematical proximity to the st atistically-average eyes. A t first w e were unable to do t his as t he op hthalmo-geometric p arameters of t he various races could not be arranged in a st raight line. We were successful only when we began to distribute the eyes of t he various races along four branches leading away from the stat istically-average eyes of the Tibetan race. In ot her words, four races had app roximately the same degree of mathematical proximity to the ey es of t he Tibetan race. Those four races w ere the Paleo-Siberian, South Asian, Pamir, and the Armenoid. Unlike the other t hree races, the A rmenoid had a lesser degree of mathematical proximity to the Tibetan race, but without putt ing it n ext t o th e Tibetan race, we were unable to create a sy stem for t he distribution of races according to their mathematical proximity to the st atistically-average eyes.

And so, having isolated four branches, we were able to distribute the various races along them according to their mathematical proximity to the statistically-average eyes, forming a well-ordered sy stem. We then p laced the p hotographs of the various races on a map of the w orld in precisely thos e places historically inhabited by t hem and then connected th em with lines in relation to the mathematical proximity of t heir eyes along the four above-mentioned branches. T his p roduced an ophthalmo-geometric mapp ing of the migration of humankind across t he earth.

Paths of Human Migration across the Earth In t his way, based on op hthalmo-geometric data p roduced through dry mathematical analy sis of the various races, we determined that humankind srcinated in Tibet and then spread throughout the world along four basic paths: • Migration path A: Siberia – America – New Zealand • M igration pat h B: Thailand – Indonesia – Aust ralia • M igration pat h C: Pamir – Africa

In each of these migration p aths from Tibet, t here was a clear dy namic of change in the op hthalmo-geometric p arameters of t he eyes of the various races, determined by the degree of mathematical proximity of t hese parameters to those of the st atistically-average eyes of the Tibetan race. That is, in each of these migration p aths representatives of the various races were placed so t hat t wo neighboring races had the highest possible degree of mathematical proximity to on e another, while the degree of mathematical proximity to the eyes of the Tibetan race decreased the further a race was from Tibet. So now let’s look as each of these migration paths in greater detail and compare them with some historical facts.

In addition to the Tibetan race, we situated the following races along this longest migration path (Siberia – America – New Zealand): Paleo-Siberian, Ural-Altaic, Laponoid, Baltic, South-Siberian, Central Asian, Eskimo, Manchuran-Korean, Atlantic, South-American, Paleo-American, Patagonian, Pacific, Mesoamerican, and Polynesian. There are several offshoots from the major branch of ocular variation. According to the degree of ocular variation, we determined that the Laponoid race developed from the U ral-Altaic race and then t he Baltic race developed from t he Laponoid; the Central Asian, Eskimo, and Manchurian-Korean races developed separately from the

South-Siberian race; and the Pacific race developed from the Patagonian race. I am not a hist orian and so it is difficult for me to evaluate which contemporary nations and ethnic groups belong to which race. I’m just a p rofessor of ey e surgery and it was only scientific logic that led me to touch up on a field that I know only vaguely. Nevertheless, I w ill briefly describe this and ot her migration p aths from Tibet that we determined by oph thalmo-geometric means. I hope that historians won’t consider the inaccuracies I may introduce to be unforgivable. According to migration p ath A, humankind migrated north from Tibet. N ew living conditions left their mark on t he outw ard app earance of these p eople and, specifically, on the ocular area of the face (Paleo-Siberian race). The Ural-Altaic race, represented today, I believe, by the Altaians and Bashkirs, broke off from the Paleo-Siberian race. The U ral-Altaic race gave birth t o a non-p roductive western branch that includes t he Laponoid (Lopars) and Baltic races. I believe the Finns t o be representatives of the latter race. Moreover, I do not rule out the possibility that the Baltic race—perhaps, together with the Laponoid—were the ancestors of present-day Tatars, whose eyes I have studied. The Estonians and Hungarians may also belong to t his non-p roductive branch.

M igration Path A (continued)

The next st age in the p rocess of ocular variation is rep resented by the South-Siberian race, which sp read broadly across the t erritories of Siberia and Kazakhst an. In my opinion, the present-day Kazakhs and many of the peoples of the North (Nentsy, Iakuts, Chukchi, and others) belong to this race. The South-Siberian race produced three independent, non-p roductive branches: the Central Asian, Manchurian-Korean, and Eskimo races. Present-day Mongols are clearly representatives of the Central

Asian race, while the Nort h Chinese, Japanese, and Koreans evolved from the M anchurian-Korean race. The non-p roductive branch of Eskimos settled t hroughout the territory of Chukotka, A laska, and the nort hern coasts of Canada and Greenland. The South-Siberian race settled, among other places, on the American continent where it gradually evolved into the Atlantic race (North American Indians). As humans sp read from North to South across t he American continent, t he South American race evolved from the A tlantic race, according to our oph thalmo-geometric data. In my view, the South American race developed somewhere in North America but then, without significant changes, moved to the southern continent. The Paleoamerican race developed from the South American race, and the Patagonian race developed from the Paleoamerican. The Patagonian race then developed from the Paleoamerican and produced the Pacific race, a non-productive branch. The Patagonian race also gave birth, according to our op hthalmo-geometric data, to the Mesoamerican race, which, I believe, moved from South America to t he region of Central America and is represented today by t he Mexicans (May ans, Azt ecs). According to our sy stem of progressive ocular variation, t he Poly nesian race emerged from the M esoamerican. T he Poly nesians learned to build sailing vessels t hat allowed th em to cross the Pacific Ocean and reach New Zealand. Remember that T hor Hey erdahl proved it was p ossible to cross the Pacific Ocean in a reed boat, the Ra. And so, the absrcines of N ew Zealand arrived—as demonstrated by means of oph thalmo-geometry —not from near-by Aus tralia, but from far-off South America. I also read that the Lo-lo tribe of New Zealand traveled to Tibet, closing the circle of migration. Does our ophthalmo-geometric scheme align with the historical facts? Historians, as a rule, evaluate nations and ethnic groups according to peculiarities of language and culture. But, it seems to me, this is not sufficient. A language can be borrowed during close contact with another people. For example, Russian became the dominant—if not the only—language for many of the smaller peoples of Russia. Today one may encounter representatives of the Chuvash, Mordva, Komi, and other peoples, who sp eak only Russian and consider Russian t heir native language. The culture of a p eople also changes when it is in close contact with another p eople. The quest ion of race and ethnicity is extremely complicated and muddled. Nevertheless, we will attempt to draw several parallels. In M oscow I came across a Finn and a Japanese man and invited them both t o p articipate in a discussion about the srcin of p eoples. The t all, blond Finn and the short, dark-haired Japanese man sat down and looked at each other with interest, undoubt edly t hinking about where they came from. “Well,” I said, beginning the conversation, “Through a detailed mathematical study of the eyes of various races, we’ve been able to conclude that you, a Finn and a Japanese man, have the same evolutionary srcin. Please, look at one another and try to find something in common.” The Finn and the J apanese man stared at one anot her, clearly try ing to find some common traits unt il finally, they broke into friendly laughter. “T here’s not hing in common between us,” said the Jap anese man, “except maybe that we’re both p eople.” “Don ’t rush,” I continued. “There were four branches of development for the various races,” I explained, “You bot h belong to the s ame original branch. Look at this ophthalmo-geometric map of t he migration of humans from Tibet. T he first branch has several migratory offshoot s. One of t hose offshoot s ends w ith y ou, the Finns— members of t he Baltic race—and another with y ou, t he Japanese—members of t he Manchurian-Korean race. But y ou come from the same srcinal branch. Just look! And so y ou should be able to find some common traits—although they may be hidden for they ’re very ancient. List some simple, everyd ay w ords—like fire, water, sky, earth, home, woman, etc.—you may find some similarities or common root s. A long the same lines, try to f ind some parallels in t he ancient—very ancient— customs of the Japanese and Finns.” The Finn and t he Japanese man then launched into a fascinating conversation in broken Russian that lasted about tw o hours. I tried at first to w rite down t he Finnish and Japanese words with common roots and to make sense of the similarities between their ancient customs, but I had to give up. T he two men were so carried away they didn’t pay much attention to me and rarely paused when I asked them to write down a word, and so it is difficult for me, after many years, to re-construct this conversation. “Look at that,” said the livelier Japanese man, “We actually have things in common. We are ancient blood relations.” “You know what else?” said the Finn, “you need to spread the word about your research. It will help the cause of world peace. Everyone thinks that the Aryan race is sup reme, but this J apanese man and I found similarities in our languages and even in our cust oms. I now look at t his man as my blood relation, although we don’t look anything alike.”

“Tell me, do y ou t hink it’s pos sible to find similarities between me and an African?” asked the Japanese man. “Probably not , but it’s pos sible to find similarities between an African and a Pamirian.” I replied. Of course, I can’t vouch for the scientific nature of t he conversation between the Finn and the Japanese man. However, the fact t hat they actually discovered many things in common is very interesting. Unfort unately, I was unable to conduct any controlled st udies of p eople from different developmental branches, for example, an African and a Japanese person. The hy pothesis as to t he Asiatic srcins of A merican Indians and t he American srcins of t he absrcines of New Zealand, as w ell as t he close contacts between the indigenous p eoples of Chukot ka and Alaska, may p roduce other historical parallels t hat would confirm the p ath of human migration we p roposed. Naturally, the object of our study, with its roots in t he very distant p ast, is debatable. Here, more than in any other field, it is difficult to find direct evidence. But despit e that, I will continue to elaborate other p aths of human migration as suggested by ophthalmo-geometric research. We discovered that the following races developed along the South-Eastern path of migration in the following sequence: outh-Asian, S Papuan, Melanesian, VeddoIndonesian, and Australian. One off-shoot occurred from t his basic line of ocular variation: the Asian-Pygmy race developed from t he Papuan race and in t urn t he Dravidian and A inu races d eveloped from the Asian-Py gmy race.

Migration Path B According to our proposed migration path B, human beings migrated in the very distant p ast from Tibet to the South East. T he natural living conditions influenced the outer appearance of these people and as a result the South-A sian race app eared. I believe that race is represented t oday by Thais, Vietnamese, Cambodians, and the South Chinese. Sett lement on southern islands—i.e., the Phillipines and Indonesia—led to t he app earance of the Papuan race, which then p roduced the Asian-Py gmy race also in Indonesia. The way we understand it, the Pap uans and Py gmies represented the height of human savagery. I was in Indonesia but never had any contact wit h p ure-blooded Py gmies or Papuans, so I cannot judge their intellectual capabilities. No one know s wh at t he Py gmies and P apuans w ere like in ancient t imes. Perhaps, t hey were fully developed for that time, and the regression and increased savagery of t hese people occurred later. According to our op hthalmo-geometric data, the A sian-Pygmy race generated two independent off-shoot s—the D ravidian and the A inu races. T he Dravidian race is represented t oday, in my est imation, by the p eople of Southern India. When I was in India, I noticed that the inhabitants of Southern India look noticeably different from the inhabitants of the North. They are darker-skinned, their hair is curly and their eyes are completely different. It appears to me that the Tibetans are the ancestors of the N orthern Indians, while the Dravidians are the ancestors of the Southern Indians.

Migration Path B

Migration Path B At a conference I was att ending in India, I asked a doctor w ho had all the t raits of t he Dravidian race: “Do y ou know where the t ribes of Southern India came from?” “They say that my ancestors came to India from the Polynesian Islands,” he answered. “That fits,” I remarked. At the same conference I met an Indian doctor w ho had all the traits of t he Tibetan race. “Excuse me,” I said, “I noticed that the Nort hern Indians look different from the Southern Indians. What do y ou think—did the p eople of Southern India come to India or did th ey always live here?” “I cannot say for sure,” he replied, “but the Southern Indians, it seems, came to India from somewhere else a long, long time ago.” “But you,” I continued, “look like a native of Northern India. Did y our ancestors also come to India from somewhere else?” “We always lived here,” he answered. He’s actually right, I t hought. Tibet and Northern India border one another. According to our ophthalmo-geometric data, the Asian-Py gmy t ribe, mentioned above, also p roduced the Ainu race. The Ainu t oday inhabit t he north of Japan and look st rikingly different from other J apanese. When I was in J apan, I managed t o find a native Jap anese Ainu and talk to him. “Are you Ainu,” I asked. “No, I’m Japanese.” “I’m not asking about y our nationality,” I explained, “I’m asking about y our ancestry. Were y our ancestors A inu?”

“Yes.” “Do you remember what your people say about the srcins of the Ainu? Where did they come from?”

Migration Path B

s

“My people—and there aren’t many of us left—say that our ancestors built ships and sailed here from far-off Polynesia,” answered the Ainu, whose appearance was so different from that of the ethnic Japanese.

Again I cannot answer for t he scientific rigor of my conversation with the A inu, just as I can’t for my conversations with t he Southern and Northern Indians. The evidence I gathered from individuals is not scientific truth . It must be confirmed. The last w ord must be left to the hist orians. But even t hese individual coincidences are interesting insofar as t hey relate t o our ophthalmo-geometric migration p attern out of Tibet. M igration path B ends in Aus tralia. The ey es of t he Aust ralian Absrcines look very different from those of the indigenous p eople of New Z ealand, but, based on t he patterns of op hthalmo-geometric variation, they bot h clearly belong to M igration path B as independent end points . Therefore, if we believe our ophthalmo-geometric mapp ing, t he Aust ralian Absrcines arrived in Australia from the Poly nesia Islands, but were unable to sail across the bay and reach New Zealand. T he ancestors of New Zealand’s indigenous peop le, on the other hand, succeeded in crossing the Pacific Ocean but were also unable to cross the bay and so did not sett le in Australia. Aust ralia is a very ancient continent. Some scientists believe that A ustralia is what remains of t he legendary At lantis and that its unique flora and fauna remain unchanged from the t ime of Atlantis. T here are many indigenous t ribes in Aust ralia. It is p ossible that s ome of them came to Aust ralia from Polyn esia (according to our ophthalmo-geometric mapp ing), but that ot hers remain from the t ime of the ancient continent of At lantis. But more about t hat later.

Migration Path C

According to the degree of mathematical proximity of their eyes, the following races developed along migration path C: Pamirians, Ethiopians, Africans, African Py gmies, and t he Bushmen. The Pamirian race produced a single off-shoot , th e North Caucasoids. This is the darkest skinned branch of human migration from Tibet. We determined t hat t he Pamirian races, which t oday is represented, in my view, by the Tadjiks and other p eoples of Pamir, p roduced the black-skinned races (Ethiop ians, Africans, African-Pygmies, and Bushmen). T he Pamirian races also generated t he Nort h Caucasoids who are represented now by the many different peoples of the Caucasus.

Why did this migration path produce black-skinned people? We cannot exclude the influence of climatic factor in altering skin color. For example, in migration path B skin color changed from yellow (Tibetan race) to brown (Australian race), and in an off-shoot of the Papuan race, skin color became almost black (Dravidian race). However, the dark skin of the inhabitants of t he African continent may have a different srcin, put forward in the hy pot hesis that humankind developed in parallel in Africa, where people were always dark-skinned. It is p ossible that t here was a mingling of t he Tibetan and A frican sources of man. M oreover, several literary sources t estify to t he fact t hat t he previous civilization of At lantis was divided between y ellow and black-skinned p eople. Are Africans the descendants of the once powerful black Atlanteans? It is difficult for us to answer this question, but in the following chapters, when I discuss the mysterious civilization of At lantis in greater detail, the reader will be provided with many interesting ideas and facts on the subject. Migration Path C

Migration Path D Along this migration p ath, according to our op hthalmo-geometric data, t he following races developed: A rmenoid, Dinaric, which produced an off-shoot , t he Alp ine race, and the Nort h Armenoid, which produced an off-shoot, the M editerranean race. However, according to t he mathematical proximity of t he eyes, t he Tibetan race along this migration p ath is furt her from the A rmenoid race that it is from any of races closest to it in the t hree previous migration paths, t he Paleo-Siberian, South-Asian, and Pamirian. And so, w e assumed that t here must be another race between the Tibetan and A rmenoid races that was not included in Iarkho’s classification. But what w as this race?

I have been to Iran several times and was amazed at t he fundamentalist Islamic customs, carried t o t he point of absurdity : someone can be arrested during Ramadan for eating before sunset and women walk around in 100 degree heat wearing double-layered hijaps, which cover everything but their eyes. The Iranians with their dark hair and rather dark skin resemble Azerbaidjanis more than anyone else. But from time to time you’ll come across a rather light-skinned blond or red head. “Who are these fair-haired people,” I once asked an Iranian ophthalmologist. “T hey’re Persians,” he replied. “But aren’t Persians dark-haired and dark-skinned?” “In Iran,” he explained, “about 40% of t he population is made up of Azerbaidjanis. There’s also a large percentage of Kurds, Baluchis, and other ethnic p eoples. But the indigenous Persians are light-skinned. True, many have intermarried with other ethnic groups, but the t rue Persians look different from the ot her p eoples of Iran.” I remember reading somewhere—I don’t remember where—that Hitler considered the Persians to be closely related by blood to the Aryan race (meaning the German people) and in order to re-invigorate German blood, he organized marriages between Persians and Germans. Could it be that Hitler was right and the Germans and Persians belonged to the same developmental branch? While in Iran examining patients, I met with a red-headed Persian, the mother of a child I was t reating. “Are y ou one hundred p ercent Persian?” I asked. “Yes. Why do you ask?” “How have you managed to preserve your ethnic purity?”

“We, Persians, like other ethnic groups, t ry to p reserve our ethnicity.” “Would you allow me to photograph your eyes?” “Why would you need to do that?” “In or der to see if there’s any relationship t o y our son’s eyes,” I lied, knowing that in an Islamic country the act of p hotographing someone’s ey es might be t aken the rong way. I p hotographed her eyes and w hen I returned to Russia I subjected them to op hthalmo-geometric analy sis. These ey es had app roximately the op hthalmo-geometric parameters that would p lace them, according to t heir degree of mathematical proximity, between the Tibetan and Armenoid races. The ey es of t his randomly encountered woman cannot be compared to t he ph otographs of ty pical representatives of t he various races in Iarkho’s classification. Nevertheless, they allow us t o sup pose that there once existed and still exists a Persian race, which produced—according to our opht halmo-geometric mapping—the Armenoid race. If such a sup position is true, migration

Migration Path D

Migration Path D

path D p roceeds in a precise line according to t he mathematical proximity of the eyes of th e various races. According to our op hthalmo-geometric map of human migration, the Persians belong to migration p ath D, while the other p eoples of Iran belong to migration p ath C. That is, they belong to different branches of development, which is evidently reflected in differences in t heir app earance. And s o, according to our data, the Persians p roduced the Armenoid race (Armenians), which in turn p roduced the Dinaric race, in which scholars p lace the South Slavs (Ukrainians, Yugoslavs, and others). In addition, the Armenoid raceproduced a non-productive off-shoot, the Mediterranean race, which includes, I believe, Italians, Greeks, Spaniards, Rumanians, Georgians, Jews, Arabs and, in p art, Turks. The Dinaric race produced the Alpine race (French, in part, Spaniards, and Italians) and the Nordic race (Germans, English, Dutch, Norwegians, Icelanders, and Swedes). This migration path passed through Tian-Shan, the Caucasus, Europe, and the Mediterranean, and ended, evidently, in Iceland, where the Vikings of Nordic Europe settled. Religions ap peared much later, which is w hy within a single race there may be many religions. The count less wars in t his region led to t he periodic domination of some languages and the disappearance of others, as a result of which language has to a great extent lost its significance as a marker of race. So different in appearance are present-day Armenians from other European peoples, it is probably strange for many to think that, according to our ophthalmogeometric data, the Armenoid race generated so many of the peoples of Europe. But there is a belief among Armenians that in ancient times Armenians were fair-haired and blue-ey ed; the present-day app earance of Armenians came about as a result of int ermarriage with ot her peop les of the Caucasus. In addition t o t he Europeans (Dinaric, Nord ic, and Alpine races), the Armenoid race, according to our ophthalmo-geometric mapp ing, also p roduced the M editerranean race, which sett led around the M editerranean sea and generated, what seem to me to be the most varied p eoples, including the Italians and Arabs—two peop les that app ear to be very different. T hey have different languages and different religions, but their eyes are related. I cannot confirm this, but I believe they are biologically the same. Linguistic and religious differentiation occurred later. Incidentally, Northern Italians look different from Southern Italians due to the fact t hat, in my estimation, Southern It alians are pure representatives of the M editerranean race, while Northern Italians are the p roduct of intermarriage among the Mediterranean, Northern, and Alpine races. The D inaric race, which also came out of t he Armenoid race, is represented t oday in the op inion of scholars by the Southern Slavs (U krainians, Bulgarians, Serbs, Croats, and ot hers). However, the largest Slavic people—the Russians—differ in app earance from the t yp ical representatives of the Dinaric race, such as t he Serbs and Croats. Who are the Russians? I have studied the eyes of Russians and, based on their op hthalmo-geometric characteristics, I can say t hat Russians are most p robably t he product of intermarriage of the Dinaric with t he Lapenoid and Baltic races (Tatars, Komi, Finns, Estonians, etc.), that is, with races from an entirely different branch of development—migration p ath A . The D inaric races p roduced, according to our mapp ing, t he Alpine race (French, Nort hern Spaniards, etc.) and t he Nordic race (Germans, English, Swedes, and ot hers). Therefore, the closest “ blood relations” t o t he French, Germans, and English, are in fact the Slavs. This p roves Hitler was wrong, as he thought t he Slavs represented an inferior branch in human evolution, subject to extermination, while the Persians were blood relations. But the Slavs and the Persians belong to the same line of development—migration p ath D .

The Jewish Phenomenon The J ews, with their roots in the Sinai peninsula (the promised land), belong to the M editerranean race. Therefore, their closest blood relations are Arabs, Greeks, Southern It alians, and Spaniards. However, this people exhibits extreme variation in p hys ical app earance, ranging from blond-haired European Jews t o dark-skinned Ethiopian Jews. Why is this so? The J ewish people lost its land relatively recently and as a consequence Jews sett led all over the w orld, preserving their ethnic identity by means of a religious prohibition on inter-marriage. This prohibition, of course, was not respected one hundred percent of the time; nevertheless we cannot deny its effect. And so it is baffling that, in the face of the successful preservation of the Jewish people and their part icular traditions, there should be such wide variation in the app earance of Jews who have been geographically dispersed. Burkharian Jews look like Uzbeks, Jews from the Caucasus look like the p eoples of the Caucasus, German Jews look like Germans, Moroccan Jews, like Moroccans, Ethiopian Jews, like Ethiopians, and so on. Intermarriage, which did to some extent occur, cannot have had a very great influence on the app earance of the Jews. If it had, the J ewish people would have been assimilated. The answer t o t his question, as I see it, lies in bio-field contact among people of different ethnicities, which exerted a mutual influence on the out ward traits of t he ethnic groups in question. T his idea first occurred to me when I read the works of Dr. A. V. Tszian of Khabarovsk, who studied the bio-fields of the living embryos of animals, birds, and seeds. By exposing the egg of a chicken to the bio-fields of a duck, Dr. Tszian was able to create a chicken with the webbed feet of a duck. In the same way, he was able to p roduce a cucumber-squash, an app le-pear, and ot her similarly genetically hy brid sp ecies. From that , we can assume, for example, that Bukharian Jews slowly acquired the p hy sical traits of the Uz beks due not only t o the occasional intermarriage, but t o the bio-field influence of the Uzbeks on the Jews, and vice versa, during the embryonic stage of development. According to this principle, the dark-skinned Ethiopians, fair-haired Germans and olive-skinned Caucasians probably exerted an influence on the appearance of the Jews. Naturally, the bio-field transfer of genetic information does not involve all areas of the human body, such as the functioning of the brain, heart, liver, etc., but it can exert a real influence on external traits. T his hy pothesis, of course, requires experimental confirmation, but in the fut ure when science has studied the effects of bio-fields

more seriously, it will surely be validated. Racism or the Unity of Peoples For t he average person, t he word “ race” has, more often t han not, negative connotations as it conjures memories of German racism and the war launched by the Fascists in sup port of it. I reiterate that t he concept of an Ary an race is false insofar as all humankind can be called Ary an (before us, there were the At lantean and Lemurian civilizations). But Hitler or his early ideologists took the name for our ent ire civilization and ap plied it t o one p eople—the Germans—in order to underscore their exceptional role. However, t he word “race” is an anthrop o-biological concept, not a p olitical one. There is no relationship between race and an individual’s mental capacity or entrepreneurial skill. M oreover, op hthalmo-geometric st atistics indicate a strong correlation in t he variation of the ey es along the four p aths of human migration from Tibet, w hich leaves no room for the development of an independent race. In addition, we must not assume that the races at t he endpoints of every migration p ath are more developed. Simply compare the races at t he endpoints of migration paths D and B: the highly developed Nord ic race at t he end of migration path D and the halfsavage Australian race at the end of migration path B. The level of development of a race, in my op inion, depends not on any anthrop o-biological trait but on general conditions t hat make pos sible the emergence of intelligent and kind leaders, who are capable of taking initiative to lead their people along the path of progress and create an environment (such as democracy) necessary to preserve this progress in the future. It must be admitt ed that the level of development of t he Nordic race (Germans, English, Americans, and others) is higher than t hat of the Dinaric race (Slavs) at the present moment in history. But remember the time of Peter the Great when Russia experienced an enormous boom in development that continued long after the death of Peter. It was on ly w ith t he October Revolution of 1917 th at any possibility of Russia becoming one of the leading countries in the w orld came to an end. T he same can be said of J apan, which was a th ird world country until the intelligent p olitical policies of its leaders p ropelled it into t he ranks of first world countries. Of course, an economic miracle from the Australian Absrcines or the Pap uans of Indonesia is unlikely due t o a complete lack of p rogress in a certain p eriod of their history, causing developmental regression, which may in turn be reflected in the intellectual capacity of members of these races. Therefore, in my opinion, t he level of development of a given race is determined by the nature of its hist orical development. The furt her a race has t raveled along the path of development, the more highly developed it will be, and vice versa. Stability over a long period of time does not exist; it gradually degenerates. Man was created on the p rinciple of constant development, and so he is dest ined to p rogress. O therwise, he regresses and degenerates. Nevertheless, our op hthalmo-geometric research has generated, among other findings, the hy pothesis that humankind developed from a single source—in the final analy sis, from the genes of one p roto-mother and one p roto-father. Originating in Tibet, human beings t hen spread throughout the world. A ccording to this hy pothesis, humankind is genetically and biologically one and every human being is brother or sister to every other. Naturally, peoples in a state of developmental regression have been and will continue to be replaced by more developed p eoples. There is no need to pity them as they are themselves responsible. But clearly humankind will soon begin to construct a single planetary government and a common language. It is not only common sense that suggests this will occur; it is dictated by the genetic and biological make-up of human beings.

Chapter 3

Whose Eyes are on Tibetan Temples?

By analyzing the eyes of various races, we were able to conclude that human beings descended from a single Tibetan srcin. This then raises the logical question: Who first produced human beings in Tibet? Who were the proto-mother and proto-father of contemporary man? There are many different hy potheses regarding the srcin of man on Earth. M ost scientist s offer a materialist int erpretation, according to which man evolved from the ape. T hey seefrom proofthe ofape t histoincontemporary archeological discoveries of pr men and their p rimitive tools, s uch as st one hammers. From t his they trace a direct line of development man. But this isimitive difficult to believe. The p rogressive development from monkey to man could be represented with no less p recision in reverse: the p rogressive development from man to monkey. There is no less evidence for this t han there is for Darwin’s hyp othesis. For example, there are many savage tribes, whose level of development is such that t hey are significantly closer to apes t han they are to other human beings. And so, t he theory of man’s descent from the ap e is not nearly as convincing as it might s eem at first glance. Some scientists believe that the srcin of man lies in the “abominable snow man.” Of course, where there’s smoke, there’s fire, and the abominable snow man does indeed exist. Many peoples have legends about h im—the Tibetans, for example, call him yeti and t he Iakuts call him chuchun—but it is at the p resent t ime imposs ible to carry out any scientific comparison of this creature and contemporary man. Others hold the opinion that the seed of human life was brought to earth by people from outer space, but there is as yet no serious evidence to support this.

There are also legends of the p owerful Atlanteans who lived on Earth in a long-forgotten time. The sp ecialized literature on t he subject (M adam Blavatsky, eastern religious writings, etc.) sp eaks of t he existence of several civilizations on earth before us and they were significantly more highly-developed t han our p resent-day civilization. Perhaps, it was t hese Atlanteans, destroy ed in a global catastrop he, who p roduced contemporary man. Perhaps, the my sterious Shambala, also located according to legend in Tibet, had something to do with the srcin of man. Perhaps, religion is right and man was created by God who made the spirit flesh and man then developed over the course of history to the present day in the form of multi-phased civilizations. In contemplating these questions, I t ried to p reserve a scientific approach to the p roblem despit e the fact that in research of this kind one cannot hop e to collect direct, irrefutable evidence. Since we’d begun to investigate this problem through ocular analysis, I thought we’d better continue this line of investigation. We had been able to locate statistically-average eyes in the general area of Tibet. This fact may reflect nothing more than random anatomical variation, but it may have a more profound, even myst ical, significance. Perhaps , ancient people knew of ophthalmo-geometry and left evidence behind in Tibet in the form of depictions of t heir eyes, from w hich e were able to reconstruct t heir face. Perhaps, these st atistically-average eyes are t he key to unlocking the greatest human myst ery: where do we come from? However, all of these propositions could not satisfy my scientific curiosity. I had to look for the facts.

The Calling Card of Tibetan Temples Valery Lobankov, a friend and colleague in my ophthalmo-geometric research, was planning to go to Tibet in order to climb one of the Himalayan Mountains. Before he left, I said to him: “Hey, Valery. Look around in Tibet—maybe in the temples or pagodas there are paintings of eyes. You know, where there’s smoke, there’s fire—and the statistically-average human eyes lead to Tibet…” A month later, Valery returned from Tibet and immediately called me: “Ernst, y ou were right!” “What do you mean?”

“Have you ever heard of the ‘calling cards’ on Tibetan temples?” “No. Why do you ask? I’ve never been to Tibet.” “Every Tibetan t emple,” Lobankov explained, “has a ‘calling card’ in the form of a pair of enormous, strange eyes. T hey’re enormous! An d very strange! They look at y ou in such a way, it seems t he whole temple is looking at y ou.” “Describe them to me,” I asked. “They’re very strange! Not like human eyes! And do you know what—the exact same portion of the face that we’ve been studying in our ophthalmo-geometric research was depicted.

Buddhist temple in Katmandu, Nepal

It was an incredible coincidence! I was in shock when I saw t hem—they ’re exactly t he same thing we’ve been study ing in p eople. All our op hthalmo-geometric parameters are there, but th e ey es are completely different.” “You’re kidding!” I exclaimed. “And absolutely every single Tibetan temple has a depiction of these ey es. They ’re enormous—they cover half a wall! Someone must have left these p aintings, Lobankov went on. “ It turned out great—we calculated the statist ically-average human eyes, assumed it meant something, and look!” “It ’s no coincidence the st atistically-average eyes had a hint of myst ery! Our scientific logic turned out to be right.” “You know, this doesn’t occur anywhere else in the w orld. No ot her temples in the world have paintings of ey es—only here in Tibet, w here they have st atisticallyaverage eyes.” “Did you ask the lamas whose eyes these were?” I asked. “Of course! The very low-ranking lamas told me that they were the eyes of Buddha, but ot her, high-ranking lamas wouldn’t t alk about it.” “Did y ou keep asking them—insisting—who eyes t hese were?” “I was very insistent, but they wouldn’t say anything. They’d lead the conversation in another direction which made me think the mystery of these eyes was very important . This sy mbol is about something very central,” Lobanov declared. “Did y ou p hotograph these eyes?” “Of course. I videotaped them, too.” I met up with Lobanov that very same day. Valery, Valentina and I ent ered a representation of t hose eyes into t he computer, app lied our ophthalmo-geometric criteria and began our analysis. I’v e already mentioned t hat by app lying opht halmo-geometric principles, we can with a certain degree of accuracy reconstruct the face of a person from his ey es. We tried to do this using the eyes depicted on the Tibetan temples.

What do the Eyes on Tibetan Temples Say?

I’m not going to go into detail about how we reconstructed the face using the p air of eyes depicted on Tibetan temples so as not to complicate my narrative with dry mathematical analysis. I’ll mention only the following. First, there is no bridge of the nose, something that is always p resent in any ordinary representation of a p air of eyes. What might t his absence mean? We know t hat the bridge of the nose conceals a p ortion of the field of vision from th e eye. From t he outside, t he field of vision measures 80-90 degrees, while from the inside, only 35-45 degrees. And so, contemporary human beings have binocular vision—that is, vision with t wo ey es th at p ermits one to perceive an object’s volume and t o judge distance from it—of only 35-45 degrees and not 80-90 degrees from bot h sides.

This inconvenience, caused by the bridge of the nose, is negligible in daylight, but is somewhat more noticeable under artificial light. However, under red light it interferes w ith vision, making it more difficult t o orient oneself in sp ace. Without a bridge of t he nose, p eople would have binocular vision of 80-90 degrees on bot h sides, which would facilitate orientation in sp ace under red light. Perhaps, the one who possessed these strange Tibetan eyes lived under conditions of red light. Such an assumption is supported by the importance of vision,

suggesting that there must be adaptive mechanisms t hat w ould facilitate maximal improvement of vision. The adaptive mechanism represented by the absence of t he bridge of the nose is not so important under conditions of natural light, while under conditions of red light, it is import ant.

I then read in a book by the great visionary Nostradamus—written in 1555—that the previous civilization of Atlanteans lived in a world of purplish-red; the sky was red and the trees were p urple, and so on. From this I was able to conclude that the ey es depicted on Tibetan temples belonged to someone of a previous civilization, that of the legendary Atlantis.

Today the sky is blue and our eyes have adapted to this. I believe that when the earth’s axis of rotation shifted, the sky changed. In the same book of Nostradamus, I also read that as a result of the global catastrophe that destroyed the Atlanteans, the axis of the earth’s rotation was altered and the poles were swept away.

Second, notice the strange curve of the upper eyelid of the eyes depicted on the Tibetan temples. While the upper eyelids of a contemporary person have the precise form of an arch, thos e on t he temples have a central downward flap, hanging partly over the cornea. What could this signify? First, it suggests that when the eye is closed, the slit of the eye is not closed completely as it will be blocked by the flap on the upper eyelid. This w ould allow t he eye t o retain p eripheral vision t hrough the sides of t he cornea. And so, t he absence of a bridge, which makes binocular vision poss ible in t he entire field of vision, including the peripheral field, would allow t he creatures w ith t he Tibetan ey es to see even when their eyes are closed. Of course, such vision ould not be very good, but it would be adequate to orient oneself in sp ace.

The ey es of a cont emporary human being do not have such “orientating vision” when they are closed due to the absence of extreme peripheral binocular vision—caused by the bridge of the nose—and the inability t o cover most of t he cornea while leaving the rest of th e ey e slit op en, caused by t he shape of the upper eyelid. The ability of the strange Tibetan ey es to pr eserve “orientating vision” when closed resulted in the app earance of another adaptation—the corners of t he palpebral fissure are long and stretched out inward and downward. This is evidence of heightened tear p roduction which is necessary to keep the ey e moist when the p alpebral fissure is not completely closed. How can we explain the necessity of retaining “orientating vision” when the eye is closed? We could find no oth er explanation for this t han the need to protect t he tender cornea during rapid movement under water. The p eople whose eyes are depicted on Tibetan t emples could swim quickly under water, covering their easily injured cornea with the flap of their upper eyelid and retaining their “orientating vision.” The p resence of such an adapt ation of t he eye must be evidence of the fact that these p eople were semi- aquatic. In the book by Nostradamus I read that the Atlanteans lived on many islands and had underwater plantations where they grew the food they lived on. In order to do this, A tlanteans must have had a semi-aquatic way of life. From this conclusion, we were able to contribut e another detail to our p ortray al of the hy pothetical Atlanteans. These people must have had a large rib cage and well-developed lungs in order to inhale a large amount of air for diving.

Unfort unately, as we made our calculations, we were unable to conjecture about another distinguishing feature of t he At lanteans: t he p resence of w ebbing between their fingers and toes, although this could be logically inferred from our deductions. We were able to find evidence that Atlanteans had webbed hands and feet only later, during our expedition to Tibet.

Third, t he portraits on t he Tibetan t emples have a spiral flourish instead of a n ose. Why? A ssuming that th e Atlanteans were semi-aquatic, one might imagine that this spiral opening served as a flapped breathing hole. Sea mammals, such as dolphins and whales, have a similar breathing hole because, unlike the human nose, it prevents ater from entering the air passage while underwater. We were unable to find any other explanation for the spiral except that it was suited to a semi-aquatic lifestyle. But there were two aspects of the spiral that we couldn’t understand: why is a flapped opening depicted as a spiral and why does it continue downward in the form of a slit? At that time we had not yet met Ananta Krishna and so we knew not hing about the soun d-pr oducing function of t he sp iral opening. M oreover, Vener Gafarov had not y et conducted his embry onic research and so had not reached his conclusion concerning the possible existence of gill-like elements in these semi-aquatic people. But more about that later.

Fourth, in the depictions on the Tibetan temples, there was was a spot in the shape of a droplet centered slightly above the eyes. It was located in approximately the same place where Indian women draw a cosmetic dot. Why? One can assume that this droplet-shaped spot represents the hypothetical “third eye.” We know from embryological research that a third eye did at one time exist in human beings. It remains in present-day humans in the vestigial form of a knob-shaped gland—the epiphy sis—hidden deep in the center of the brain. The t hird eye was t hought to be an organ of human bio-energy, such as t elepat hy, and, as legend tells us, could perform miracles: transferring thoughts across distances, defying gravity, curing illnesses, and so on. A nd Indian women may wear that dot on t heir forehead in memory of this miracle-working organ.

epiphysis

I op ened the book of Nost radamus and foun d th at t he legendary A tlanteans could move heavy objects easily with a glance and could build monumental structures, such as the p y ramids, by using their internal energy, which they projected through their third ey e. It is difficult to say who built the pyramids, but we cannot rule out that they were built by the Atlanteans before the advent of present-day humans. Not to offend the Egyptians or the Mexicans, but it is entirely possible that they did not built the pyramids in Egypt and Mexico. Their ancestors may have simply arrived in the land of the p y ramids and decided to live beside these colossal stone structures. On the basis of all this, we put forward the hypothesis that the eyes depicted on Tibetan temples belonged to members of a previous civilization—Atlantis. Analysis of the ey es has s how n that the At lanteans were st rongly built, probably of enormous height, led a semi-aquatic existence, and made use of the p ower of t he third eye in their farming.

We were repeatedly struck by surp rising coincidences—the st atistically-average eyes of pr esent-day human beings w ere “localized” in Tibet and it w as p recisely h ere that the hy pothetical Atlanteans left p ortraits of their eyes as a reminder of themselves. We were able to reconstruct their phy sical app earance and way of life from

these portraits.

Ananta Krishna We both believed and doubted our conclusions, but soon a man by the name of Ananta K risha gave us more certainty. It happ ened in the Crimea in September of 1995 at a conference that bore t he bogus title: “The Fundamental Principles of Ecology and M an’s Spiritual Health.” In reality the conference brought together peop le who st udied the so-called paranormal. The attendees were for t he most part wizards, magicians, extra-sensists, witches and others with s pecial capacities. How ever, there were also many serious scientists fr om various countries of t he world (India, Switzerland, Germany, the Un ited States, and others) w hose areas of int erest touched on related issues. I w as asked t o give the p lenary talk at this conference. Using slides and emphasizing my logical app roach to the p roblem, I described my scientific research, beginning ith the question, “Why do we look one another in the eye?” and ending with a description of the physical appearance of the hypothetical Atlantean. I spoke in English, translating every sentence into Russian, so that the entire hall would understand me. The t alk aroused great interest and t here were many quest ions and much discussion. In t he lobby I was approached by a man in Indian dress who s aid clearly and precisely that he would never have thought that a western scientist by logical means could have uncovered one of the major secrets of t he East. “Is the mystery of the eyes depicted on Tibetan temples a major secret of the East?” I asked. “Not exactly. It is one of t he secrets, but not t he most import ant one,” the man in Indian dress explained. “So what is the most important secret?” I began, secretly aware that this man was unlikely t o tell me the myst ery here in the corridor. “Have y ou heard of t he secrets of t he Tibetan lamas?” he asked in return. “Yes, I’ve heard they exist, but I don’t know any thing more about t hem.”

“The secret is for that reason a secret—so that no one knows anything about it,” he pronounced ambiguously. “What is your name?” “I am Master Ananta Krishna.”

We exchanged business cards and agreed to meet a few hours later in the hotel. When we met, I asked him, “What does the word ‘master’ mean?” “M asters,” Ananta K rishna explained, “belong to a sp ecial category of eastern religious figures t hat are entrust ed with certain secrets.” “What secrets?” He was silent. I t hen prompt ed him and he replied, “Secrets of the ancients…” “Can y ou tell me anyt hing about t hem?” “Read The Secret Doctrine by Elena Blavatsky. As far as I understand, y ou haven’t read it?” “No.” “You Russians are fortunate. In y our country a great sacred figure was born–Blavatsky. You can find many secrets of th e ancients in that book. True, what is writt en in this book is difficult to understand as it has a sp ecial divine logic. But if y ou acquaint y ourself with eastern logic and eastern t eachings about the ancient world, y ou ill be able to understand Blavatsky.” “Perhaps, w e could try to have a frank exchange?” I pressed him. “We could try, but you don’t know enough about t he East. You’re a western s cientist ,” challenged Ananta Krishna. “Could y ou briefly explain the essence of eastern teachings about t he ancient world?” “Yes, of course,” he said and then launched into a sp eech, which was thickly strewn w ith t he words “goodness,” “love,” “sy mpathy,” “ suffering,” and “evil.” I literally understood nothing, although I nodded my head, try ing to grasp the logic—but without success. I believe Ananta Krisha when he said that my reasonable but ordinary understanding of such p ostulates as love, goodness, and evil prevented me from grasping the essence of this t eaching. Desp airing, I translated the discussion into a scientific sty le that was more understandable to me, “Tell me, Krishna, is my analy sis of t he eyes dep icted on Tibetan temples correct?” “Yes, it’s correct.” “Are these the eyes of an Atlantean?” “We have a different name for these ancient people.” “Whose eyes are these?” I prodded. “They are His eyes.” “Who is He?” “He is t he Son of God. He created the humans that presently live on the earth. He gave them knowledge, taught them p rogress, and saved them from destruction. It is precisely this reincarnation of humankind that has sett led the earth.” “Where did the Son of God come from?” He was silent, so again I promp ted him, and he answered: “T he great tribe of the Sons of God st ill lives.” “Where do they live? In Shambala?” Again—silence. “By the way,” Ananta Krishna said, leading the conversation ont o a different t opic, “The sp iral opening these great people have in place of a nose functions not only as a breathing hole, but also to produce sound.” “They spoke with their nose, not their throat?” I asked. “Yes. M oreover, th ey could sp eak in a very broad range—from ultrasound to infrared waves. And so t heir language was much richer than ours. T hey also used telepathic sp eech. Their heads were larger. They ate only soft food. And t hey carefully and reverentially preserved two crucial sounds—“So” and “Hm”—and they lived according to the laws of “SoHm.” “What is ‘SoHm’? Why are these sounds the most important for them?” “You p robably won’t be able to und erstand the meaning of ‘SoHm.’ It’s a whole philosop hy,” Ananta Krishna replied. I continued to ask questions, but I realized there was a lot Ananta Krishna wasn’t saying, and there was a lot that was difficult for me to understand. At the time I did

not yet know that I would have to make enormous efforts to penetrate this ancient philosophy to any degree whatsoever. And I had yet to understand the role of the great final message “SoHm” and was unaware of how complex it was, and how fat eful for our civilization; my t houghts whirled around the strangeness of these sounds . At that time I could not have imagined that t he eyes depicted on Tibetan temples w ere not t he eyes of At lanteans, but belonged to a member of an even more ancient and myst erious civilization, which Ananta Krisha referred to as t he Sons of God. I w as able to reach that conclusion rather late in the p rocess of writing this book, hich is why in much of the book I describe the eyes on the temples as the eyes of Atlanteans. All the same, even back when I had just begun my analysis of the eyes depicted on the Tibetan temples, I was tortured by the question: how is it that representatives of an ancient people could have appeared in a relatively late historical period? Hadn’t they died out long ago?

Are T here Still Ancient People on Earth? It is no doubt true t hat oth er human civilizations existed on earth before us. T hey att ained a high level of technocratic development and p ut t heir power t o evil purposes, which proved fateful: these civilizations destroy ed one another. Later, on the ruins of these older civilizations, a new civilization was born. If, let’s assume, today —at our Ary an civilization’s p resent level of technocratic development—the leaders of one of t he sup erpowers (the USA or Russia) pressed the butt on initiating an atomic war, humankind would be destroy ed. A nuclear winter would set in and a cold and radioactive planet would become unsuitable for human life. The p ower of evil intentions is enormous. Evil intentions drive technogenic power t oward destruct ion and can lead to the mutual annihilation of civilizations. We still poorly underst and the nature of good and evil but, without a doubt , there is great pow er in them. It’s no coincidence that the cult of good leads to p rogress, while the cult of evil and power leads to dest ruction and wars. And so t he sp iritual development of h uman society in the direction of good is of fun damental significance and has a material incarnation. I believe that Japan is one of the mostly spiritually developed countries in the world, while the United States is one of the most spiritually impoverished countries. (I’ve been to Jap an three times and to t he United States many t imes and so can evaluate this.) Today Japan has a per capita income of 35 thousand dollars a y ear, while the p er capita income of the US is 19 thousand dollars. M oreover, this was achieved after Japan was dest roy ed in the Second World War and then occupied, while the United States w as p iling up international capital in its banks. The role of a nation’s spiritual potent ial was indicated above.

Can it be t hat humankind balances so shakily between good and evil intentions? Can it be t hat t here is no p lanetary mechanism that can guarantee the continuation of life on earth after a global catastrophe? Can it be that the spiritual and material values of earthly civilizations will be irrevocably lost after their destruction? Logically, that shouldn’t be. There should be some mechanism to secure the continuation of life after a global cataclysm. But how did the Son of God ap pear in Tibet among people of our civilization? He couldn’t have fallen from the sky. If the ey es of t he Son of God are depicted on Tibetan t emples, that means t hat members of our civilization actually saw him and interacted with him. But where did he come from?

The idea involuntarily came to mind of a special repository for p eople of former civilizations. A ncient p eople can leave this repository and app ear among us. What is the nature of this repository? Is it Shambala? All these questions disturbed me and my friends. To try to answer them, we undertook a trans-Himalayan expedition and took with us our portrait of the hypothetical Atlantean (or the Son of God?), the portrait we made from our analysis of the eyes depicted on Tibetan temples. When we started off, we didn’t know what an important role that portrait would play in the success of our expedition.

Part II

“SoHm” – The Last Message to Humankind (Indian Revelations)

Chapter 1- An International Expedition in Search of Human Origins

Chapter 2- What do Ordinary People Know about the Origins of Humankind?

Chapter 3- In the Temple of Gita

Chapter 4- A Meeting with the Master

Chapter 5-The M ys tery of Samadhi

Chapter 1

An International Expedition in Search of Human Origins

In order t o confirm or reject our hyp othesis, w e organized an international expedition with experts from India and Nepal as w ell as from Russ ia. The expedition was organized under the aegis of the International Academy of Sciences of the United Nations, which is made up of leading scientists from all over the world, including Nobel laureates. This organization expressed great interest in our research. At the international conference in the Crimea, several members of the International Academy of Sciences from various countries heard our presentation, became interested in our research, and engaged with me in discussion. They were the ones who recommended that I, also a member of the International Academy of Sciences, organize an expedition under the aegis of the Academy. To be honest, I was quite surprised that these respected scientists from Russia and the West had so easily accepted this hypothesis, which was very difficult to prove. I was used to conservatism in science, to op ponents demanding absolute proof—which is almost never p ossible in nature insofar as everyt hing is relative—and to a hostile recept ion for my logical app roach to research based on intuition. M ost scientists consider the p resent level of science to be dogma and any logical diversion from it to be in bad taste. At that time I did not y et underst and that intuitive logic was a defining moment in religious consciousness and t hat for the religious masters w hom we would meet, our logical path was key to allowing them to reveal to us s ome of the secret teachings of the lamas and sw amis. At that t ime I did not y et know that logic was one of t he five sciences delineated by Buddha for the p ositive development of humankind. The fact t hat our expedition was associated with t he International Academy of Sciences, would, I felt, play an import ant role. The thing we feared most was a lack of trust. We could not overestimate the contractions between religious teachings and modern science, which might be especially significant in India and Nepal, where meditation, y oga, and ot her similar st ates of consciousness—difficult to explain from the p oint of view of modern science—are closely intertwined with religion and are considered one of the main p aths t o human perfection. They might t ake us for foolish scholars and speak to us in p rimitive terms no matter how much computer analysis we presented them.

And s o, we got in t ouch with opht halmologic associations in India and Nep al and through them planned conferences and demonstrations in various cities for the local eye doctors. Our new operations w ith the t ransplant material “Alloplant,” which basically involved “growing” a patient’s own t issues—blood vessels, corneas, scleras, skin, etc.—had for more than ten y ears now been generating great interest in the w orld of op hthalmology. These operations made it possible to help a certain group of patients previously considered hopeless. From experience we knew that many ey e doctors enjoyed an instant rep utation that could not compare to th e finest administrative reput ation.

The fact t hat t he leading ophthalmologists of t he country could introduce us to religious masters might play an enormous role, especially considering the fact t hat ey es, to which we have been able to return vision, are known in many languages of t he world as “ mirrors of t he soul.” The t ravel route we chose passed t hrough many cities and t owns in India and Nepal that contained—from our scientific point of view—the most interesting Hindu and Buddhist t emples. In these cities we planned to meet w ith scholars who studied the history of religion. We also p lanned to visit the t iny p agodas of Nep al, which are located high in the mountains, and to speak with the resident hermits. Three of us traveled together in India: Se rgei Seliverstov, Vener Gafarov and myself.

From India we flew to Nepal where we were met by Valery Lobankov and Valentina Yakovleva, who had arrived earlier in order toconduct some preliminary research. The Indian and Nepalese members of our expedition—Dr. Pasricha, Sheskand Ariel and Kriam Buddhaacharaia—joined us in India and Nepal. Fortunately, we all spoke English—some better, some worse—and so English became our language of international communication. In addition to English, the Indian and Nepalese members of our expedition also spoke the local languages, Hindi and Nepali.

Chapter 2

What do Ordinary People Know about the Origins of Humankind?

If you pose this question to ordinary people in Russia, the United States, Germany, or other similar countries, some will answer that man descended from the apes; others will say that aliens from outer space brought the seed of human life to Earth; but the majority of people will look at you like you’re crazy and say, “I don’t know,” showing with their expr ession that they don’t care when there are so many ot her problems in life like digging up the garden, shop ping, pay ing bills, etc. When asked about Darwin’s theory that t he various races of man descended from various species of monkeys, most p eople will reject D arwin as they contemplate the uncomfortable choice between the macaque and the chimpanzee, and begin to feel more and more acutely the unsavoriness of such an ancestry. In India and Nepal no one says a word about monkeys, and mention of Darwin’s theory provokes only laughter. Here, monkeys, who jump from roof to roof and hang out around garbage heaps, insp ire the same reaction as p igeons or crows do in Russia and no one feels any s ense of filial respect. Cows are another matt er; they are sacred animals. The p eople of these countries are convinced of the divine srcin of man. Of course, an ordinary p erson may not be able to explain what that means. From childhood, he has simply memorized the basic tenets of t he Buddhist religion and, although he may not understand many of the p rofoundly intellectual positions of the Buddha’s teachings, he knows the terms meditation, sympathy, and the “third eye.” An ordinary person in these countries believes first and foremost in the sublimity of religious t hought and is convinced of the necessity of sp iritual development, although, due to a lack of education and a limited vocabulary, he may respond to a question about the essence of religious t eachings by simply saying: “It’s complicated.”

The Buddhist religion, in my opinion, is one of the most profoundly intellectual religions in the world and is difficult not just for ordinary people to understand but for scholars as well due to t he excessive materiality of its concepts. The modern scholar reacts with laughter at an ordinary Indian or Thai when he t ries to elucidate t he driving force of suffering by explaining that, if y ou travel to Bombay from Moscow, you’ll suffer because y ou’re not in M oscow, and when you r eturn to Moscow, you’ll suffer because you’ve left Bombay, and so on, so that you’re constantly in a state of suffering.

Nevertheless, desp ite the crudeness of such explanations, attention p aid to the role of sp iritual pow er bears its own fruit . For example, in India, with a population of almost one billion, app roximately 40% live in such extreme poverty that the most impoverished person in our country couldn’t imagine it. How ever, crime, esp ecially the most violent forms of crime such as murder and assault, is not common. I wonder what it would be like in New York, where it’s dangerous t o walk the streets even during the day, if 40% of t he population went from living in luxury apartments to hut s covered with cardboard boxes and rags, or w ith walls held together by cow dung. And there’s no need to mention the p ost-communist countries, w here atheism once flourished. In almost all forms of Buddhism, t he wheel symbolizes the circle of life and death. Ordinary people sp in the p rayer wheels that are located in monasteries and in this ay connect t he eternal nature of t he soul with t he cycle of life and death. So, eastern p eople do not fear death because they know t hat a new life follows. T his is partially reflected in the way Indians and Nepalis drive. The roads there are poor and very narrow, and there is no speed limit. All vehicles, from the enormous Tata trcks t o the t iny M aruti cars, travel at incredibly high sp eeds, passing each other t hree and four cars at a t ime. It brings back fond memories of t he Russian highway patrol. You feel like y ou’re going on a full frontal attack. When you mention to t he driver that y ou could die, he shakes his head, letting y ou know with his expression that it’s not t he case. We traveled like that for t housands of miles in India and Nep al but never got used to t he possibility of leaving this w orld so easily.

I have seen many manifestations of religious fundamentalism in this world, especially in Muslim countries. In Iran, Yemen, Jordan, the Arab Emirates, and Bahrain, I always felt sorry for women who, in unbearable heat, had to wear hijabs, which cover everything that could be covered on t he body, including the face. Th ey w ould probably like to wear lipst ick, too, and show t heir ey es or wear a new dress and not have to spend their entire life in that uncomfortable hijab. I’m sure the men aren’t thrilled with alcohol-free wedding receptions and other gatherings either. In these countries religious fanaticism has to a large extent become elevated to the rank of government policy, which probably helps to support the powers-that-be.

The Buddhist religion is mild and does little to restrict p eople in their lives. The mechanisms for influencing society are completely different. Instead of a cult of bodily restrictions, there is a cult of t he soul in Buddhist countries t hat is organized around such concept s as conscience, sy mpathy, and meditation. T here is a network of schools that teach people how to go deep into their soul and analyze it. The power of this kind of influence is, in my opinion, no less than the power of restriction. Only once did we see how in the Nort h-West of India a crowd of believers kissed t he step s of a Sikh temple, which is, of course, dangerous in terms of sp reading viruses. The Buddhist cult of the soul, as we came to underst and it in the course of our expedition, was the reason every somewhat educated p erson we met accepted our hy pothesis of t he srcin of man so easily. Countless p arties and evenings sp ent in clubs, especially in India, were accompanied by discussions on t his top ic as we all found it so interesting. Almost always people who were listening to us would interrupt to tell us everything they knew about the subject. Out of respect, we copied down w hat t hey said, but w e gave little significance to it. But what w as remarkable is the logical approach we h ad taken to understanding something that at the p resent level of our materialist science can neither be measured nor physically touched aroused no suspicion insofar as everyone was convinced of the existence of higher powers compared to which the entire store of human knowledge is infinitesimal. They were also convinced that only thr ough logic was it p ossible to penetrate the unknowable in order to find new data that would be of use to scientists. Almost every person we met in these countries was convinced of the existence of a third eye t he main p urpose of which was t o look inward. Several people sp oke of the center of the nose which is located at the point of intersection of the lower eyelids, but found it difficult to speak of the function of this point. And most people found it completely p lausible that Buddha could have brought knowledge of p revious civilizations. Russians have significantly more earth-bound notions about t he surrounding world. They have litt le interest in the spirit, although t he srcin of man and all kinds of phenomena like lying on a bed of nails, which are shown from time to time on television, arouse curiosity. Although Russians cannot be described as doubting Thomases, what they consider to be socially useful is t hat which is made by human hands. For example, a member of our expedition Sergei Seliverstov met a group of Russian mountain climbers in Katmandu. One of t he climbers, who was holding an issue of t he weekly newspaper Argumenty i fakty [Arguments and Facts] containing an article about our expedition, asked: “So, doesn’t y our boss have anything better t o do? He s hould be doing eye surgery.”

I was a little offended as I do between 300-400 very complicated operations every year. Of course, you can’t explain to such a person that “Alloplant,” the transplant material we invented, which has already helped more than a million patients t hat were deemed hop eless, w as shown in our latest research to p osses special prop erties of bio-energy. And only the broadest conceptualization of “biological and spiritual energy” can lead to concrete medical research with the goal of developing fundamentally new methods for treating patients that w e can no longer help. M oreover, a hopeless p atient wants to have his health and vision restored immediately. He has no t ime to wait w hile science breaks through a whole series of earth-bound dogmas in order t o develop t he means t o save him. A conservative person will find it hard to grasp that it is no coincidence that more than half of humankind believes in the t ruth of Buddhist teachings, that t hese ancient t eachings might be echoes of the teachings of p revious, more developed civilizations, and t hat we can att empt to connect t hem with modern science in order to create new pos sibilities for solving at least one of t he countless my steries of medicine. But t o a large extent Russians, desp ite their deeply atheistic upbringing in the communist era, are, in my opinion, more romantic in their reception of new concepts than, say, Americans. T he centuries-old cult of t he dollar has made Americans recept ive only to innovations that can earn money, although there are exceptions. People are different and t he ways they perceive the material and sp iritual components of human live are also different. N evertheless, p eople are the same if only in the sense that they all share a common point of srcin. Ordinary people, of course, don’t think about this, trapped as they are in a cycle of everyday problems. But everyone, even the least educated people, is interested in wh ere we come from.

Chapter 3

In the Temple of Gita

The t emple of Gita, located in the small Indian city of Karnal, is very beautiful. Statues adorn t he façade, while inside st atues recreate scenes from life and an enormous number of paintings complete the ensemble. We were greeted by an elderly man who, we w ere later told, was t he husband of t he mother sup erior of the temple. He explained that the study of Gita was the study of human wisdom, one of the central tenets of which was the recommendation not to struggle when you begin to lose power and want to keep it. Our conversation with Mother Deyal began with the cosmetic dot worn by Indian women on their forehead. Mother Deyal explained that this was in no way a sign of one’s caste or social position. Sometimes Indian women wear this dot to s how t hey are married, but t here is a belief from ancient t imes t hat p eople (men and women alike) wore the dot as a sy mbol of their understanding of their inner state. “Isn’t the dot on Indians’ foreheads a reminder that at on e time man pos sessed a ‘third ey e’?” I asked.

“I can’t s ay for sure. There is nothing specific in our religious writings. But I know that p eople had and still have a third ey e,” Mot her Deyal replied. “What is the function of the third eye?”

“Our religion sp ecifies three functions for t he third eye,” she explained, “T he first is inner vision, that is, t he ability to see inside the body, t o look at y our internal organs, etc. Th e second kindofofy vision is meditative vision, or the ability to see your soul. The third funct ion is intellectual vision, or the ability t o sense y our own mental capabilities or t hose our interlocutor.” At that moment I w as able fully t o understand t he first function of the th ird eye; as a doctor, I pictured it as something like an x-ray machine that can see through the human body. I w as also able to understand the t hird function insofar as any one is capable, through some kind of sixth sense, of d istinguishing an intelligent person from a fool, without paying attention to even the size of his vocabulary. But the second function, which is associated with meditation, was difficult for me to understand. I had no idea that behind this function lay a most disturbing mystery that was, unlike meditation, incarnated in material form-samadhi. Later the conversation turned to the role of the nose, which reminded me of the extraordinary nose of our hypothetical Atlantean. Mother Deyal answered that the human nose is used for breathing, smelling and as a sign of resp ect. The last function she explained by saying that if y ou grab a p erson by the nose, it will be very insulting to him.

“The Indian master Ananta Krishna told us that for the people of a prior civilization, the nose served a more important role insofar as it was also a sound-producing app aratus which functioned on both ultra sound and infrared frequencies. Could it be t his is why the nose has s ince ancient t imes been a sign of resp ect?” I asked. “Perhaps Ananta Krishna is right,” Mother Deyal replied. “What do you know of the people of prior civilizations?” “T here is much information…” “Please, share it with us.” “This is secret information,” Mother Deyal replied. We understood that she wasn’t going to tell us anything more. I glanced at Vener Gafarov, who was shaking his head, letting meknow that further questions would be of no use. Why didn’t they trust us? What mistake had we made in presenting our scientific data? At t he time I didn’t understand t hat religious masters have a different ay of thinking, and my research, with its emphasis on comput er analy sis, to a certain extent annoyed t hem. The logical path of research-about which I said nothing out of modesty-had developed from contact with western scholars and would prove to be the way of winning their confidence. “We have information t hat p eople of a p rior civilization spok e with t heir nose, basically within the range of sounds So and Hm. Isn’t that so?” I asked, already hopeless. “So and Hm are great words,” M other suddenly replied. “What are t hey?” I asked, t imidly. “T hey are the last message.” “The last?” “T he last message,” Mot her said distinctly.

“From whom?” “From the Higher Mind.” “To whom?” “To humankind.” “Why is it t he last message?” “T hat there will be no more help…” “What kind of help?” “That is a secret.” We thanked Mother, had our p icture taken with her, and then left for the hot el, making every p ossible assumption based on t he conversation we’d just had. I st arted to lose hop e. If every ot her religious figure at t he most import ant religious sites t ells us, “T hat is a secret!” we won’t find out any thing. How could we make them tell us at least something about this secret?

Chapter 4

A Meeting with the Master

In Chandigar, the n ext I ndian city we visited, we arrived during a heat wave. Just as we had in all the ot her cities, w e organized a workshop for ey e doctors and performed operations to demonstrate our methods. A t t he end of the workshop, w e presented slides of our hyp otheses concerning the srcins of humankind, and then listened to suggestions as t o which religious leaders it would be most useful for us t o meet w ith. M any names w ere suggested but every one made a special point of mentioning one man, a master by the name of Swami Sabva Manaiam. T hey said that he possessed secret knowledge and that in conversation he could apply hy pnosis over dist ances, t hat t he ashram Rama Krishna, which he runs, is one of t he leading religious centers in India, and that this master had been given special knowledge. The father of the city ’s leading ophthalmologist, who knew the sw ami personally, organized a meeting with this man. On our way to the ashram, we learned from him the meaning of the words “master” and “sw ami.” A master is a t eacher who p ossesses p rofound religious knowledge and who decides t o whom he will pass on this information, and to what degree. It is believed that the higher mind exerts its influence on individuals through masters. A swami, on the other hand, is the highest religious title that can be given to a master of Hindu teaching. “Keep in mind,” the op hthalmologist’s father said, “the master already knows t he pur pos e of y our visit. Try to let him conclude his sermon-during which he will exert a hypnotic effect on you-as quickly as possible. Try to maintain his gaze.

If y ou don’t, he’ll think you are weak and will probably not tell you any thing. The master himself will determine which knowledge to p ass on and t o whom.” The ashram of Rama Krishna is distinguished by its Sp artan atmosp here. There is nothing superfluous: just ordinary walls, a floor, and a ceiling. On the w alls hang portraits of religious leaders. Every thing is in orange tones. The master, too, w as dressed entirely in orange. His entourage consisted of five peop le. We sat down at the t able-the master and his entourage on one side and us on t he other. It turned out that Vener Gafarov was sitting directly across from the master, while Sergei Seliverstov was on his left and I was on his right. At that time Vener didn’t underst and the trials that lay before him because he was sitting directly across from the master.

“I heard th at y ou’ve come to me for p rofound knowledge. Is it so?” the master asked. “We’ve come to compare our know ledge to your s,” I answered. “Your knowledge? What knowledge do you have?” asked the master, looking at me. “In general,” he continued, “people are beginning to understand some things.” “This is the basic result of our research,” I said and held out to him our representation of the hypothetical Atlantean. The master held out his hand to take the portrait, but when he saw it, he suddenly put his hand down. Looking uncomfortably off to the side, I placed the portrait in front of him. He gave it a sideward glance but made no move to p ick it up. For a moment no one sp oke. “How did y ou find out about t his?” asked t he master, breaking the silence. “It’s the result of a study of the eyes of people of different races. Let me briefly explain…” “Have y ou been in Tibet?” “No, I haven’t.” “Have y ou met with any Tibetan lamas?” “No.” “Tibetan lamas know more about th is. Tell me more about y our st udy.” I got out our scientific data and explained in detail to t he master the essence of our research, st ressing again our objective computer analysis of eyes. The master listened att entively and then said: “A computer doesn’t have a soul. You, Russians, t hink like Americans. A merica despises India because of our sp iritual development. Soulless A mericans will cause t he destruction of t he world.” “I would like to compare our results with…” “The mind is more than the brain,” the master continued, as if he hadn’t heard me. “The body is less important than the soul. It’s important to understand what perception is. The main thing is evaluating what we see and strengthening the power of our percept ion because only strong percept ion can be correct. Religion is the perception not of t he part but of the whole. We must distinguish the individual mind from the universal mind. Raja yoga makes it p ossible to see into t he universal mind. My percept ion comes from t he universal mind.” I understood that the master had begun his famous sermonizing. He glanced at Sergei who was filming him with a video camera; then he glanced at me but I was looking down, taking detailednotes; finally he settled his gaze on Vener Gafarov, who was sitting across from him, and looked him in the eye. Atthat moment Sergei and I experienced the weight of his gaze, even though it was directed, fortunately for us, at Vener.

We experienced a feeling of heaviness combined with alarm. It seemed as if someone was digging into our brains, removing bits and examining them. I lowered my head further as I took notes while Sergei continued to look through his video camera. “T he role of spiritual development,” t he master continued, “is very great. Spiritual development, according to Rama Krishna, manifests itself phy sically in the shape of the ey es, nose and ot her organs. Yellow eyes p lay a sp ecial role.” Under t he master’s gaze, Vener Gafarov closed his ey es p eriodically but t hen, through sheer willpower, he would for ce himself to op en them and continue to look at t he master. His face had turned red, his eyelids were swollen, his forehead was covered in p erspiration, and he was squeezing his fingers. Sergei and I understood that Vener as struggling against the hypnotic influence of the master. Finally, the master concluded his speech. He now looked at us with a normal and what seemed to me a warm gaze. “May I ask you some questions?” I ventured. “Yes.” “Jus t now y our gaze exerted an esp ecially powerful effect. Was this t he effect of the t hird eye?” “Perhaps, yes.” “What is Shambala which the great Russian scientist Nicholas Roerich was searching for?”

“Shambala is a sp iritual, not a phys ical, concept . Do not search for it for you will not find it. This is the dw elling of higher beings and t hese beings are distinguished first and foremost by a higher sp irituality, which is inaccessible to you.” “Tell me, master,” I said, “if t he principle that every thing brilliant is simple, which, I believe, comes from G od, is t rue, then t he laws of nature are brilliantly simple. Unfort unately, we cannot always recognize brilliant simplicity and hide that f act beneath p hrases like “Higher sp irituality is inaccessible.” In relation to t hat, do y ou know anyt hing concrete and simple about Shambala or not ?” “I do.” “What?” “Shambala is not an entirely accurate name,” the master rep lied. “It was sp read throughout the world by several Tibetan lamas and became pop ular with t he publication of Roerich’s books. T here is no exact name for Shambala, but it is a sp ecific state of the body and soul that leads to a percept ion of higher spirituality. We understand this state very well and study it as an achievement.” “What is this state?” “This is a bodily state in which, thanks to spiritual energy, the body’s metabolism falls to zero.” “But what does higher spirituality have to do with it?” “In t his st ate a person is not dedicated to himself alone but t o all humankind, to life on earth.” “Please, explain.” Silence. “How are we to understand that?” Again, silence. I understood that w e had touched upon some great secret, and even though the master was already w ell-disposed toward us, he wasn’t going to tell us anyt hing. “According to our research,” I went on, deciding to take a different tack, “humankind srcinated in the Himalay as and from t here spread t hroughout the w orld. Doesn’t the Tibetan race possess a higher sp irituality ?” “A long time ago the Himalayan people were the most developed p eople on earth and the region of t he Himalayas was a sup er-spiritual region. That t ime has p assed and we cannot say that about contemporary Tibetans,” the master responded. “Could the ancient Tibetans lower their metabolism to zero and dedicate themselves to all of humankind?” “They could.” “How?” Silence. “What role did the third eye play in this?” Again, silence. “What role did the nose play?”

“None.” I felt a powerful sense of fatigue and, looking at Vener and Sergei, could see that they, too, were exhausted from this two-hour conversation. I asked permission to go outside and smoke a cigarette. A thousand questions w ere swirling around in my brain. How should I conduct the conversation from here? How could I avoid eliciting silence or that unfortunate word “secret?” I can say now that at the time we didn’t understand how significant the physical state described by the master would be. Vener Gafarov then related to us how he felt under the hy pnotic effect of the master ’s gaze. “It seemed to me,” he explained, “t hat my brains were going to boil. At first I felt a p owerful urge to sleep. I could barely keep from falling asleep-I even p inched my self. But t hen the sensations changed. My face seemed to sw ell and I felt that my ey es were being crushed. At t he back of my head I felt an intense p ain as if someone was crushing my brain and it would explode out of t he back of my head.”

“Good job, Vener! You survived.” “Why did he need to do that? Was he checking me out or something?” “By the way,” Sergei remarked, “did y ou not ice that during his sermon he was constant ly looking at our drawing of the At lantean? It made a big impression on him. He probably know everyt hing about the At lanteans.” We returned to t he table and then, unexpectedly to even mys elf, I told the master t hat in science a logical app roach built on intuition is widely used but t hen we try to verify t he logical chain by other means, such as computer analysis. “The point is,” I said, “that contemporary scientists look down on logic. They believe more in computer analysis.” “M athematics is a w eak science,” the master s aid, sharply, “because it doesn’t take into account t he sp iritual. Logic is built on intuition and intuition is a manifestation of t he third ey e. With t he help of logic we can grasp things that can never be p roven at t he current level of science. For example, you can’t feel an electron, but y ou can pinpoint manifestations of its p resence. Religion approves of the logical path t o knowledge. Tell me, did you really us e logic to produce this?” the master asked, directing his gaze at our drawing of the hy pothetical Atlantean. “Of course. And computer analysis confirmed it.” “Interesting.” We all felt t hat t he master was w ell-disposed tow ard us and his gaze grew warmer. Look, we all thought, how can you believe in logic but not in computers? “Tell me,” I began, having decided to move to a more direct line of questioning, “is the dot worn by Indian women on their forehead a reminder of the third eye, which people of previous civilizations had?” “Yes, their third ey e was very well-developed and played a large role in their life. People today have a third eye but it is much less developed. Go, look at t hose photographs,” the master said, pointing to p hotographs of t he followers of Krishna, “and try to make out their third eye. To do that, you must look through them.” We walked up to t he phot os and began to look at them. The first to see the third eye w as Sergei, and th en Vener and I saw it. On the forehead at the bridge of the nose the contours of an egg-shape became evident, out lined by two lines w ith a p oint in t he center. We all saw the same thing. On a p iece of p aper we drew w hat we had seen and then asked the master if t his was right. He answered that w e had seen correctly. Then the master added that w e

shouldn’t t hink of the t hird eye as an ey e, as such. It isn’t an anatomical concept . The t hird eye of p eople of a p rior civilization had sp ecific anatomical characteristics, but it wasn’t seen as an eye. The function of the third eye depends t o a large extent on t he epiphy sis. “T he great French clairvoy ant Nos tradamus wrot e that the p eople of a p rior civilization, whom he called Atlanteans, could exert-due to their third ey e-a bio-energy effect on gravitation. And so they could easily move enormous stones blocks through space, using them to build pyramids and other stone monuments. What do you think of that?” I asked. “I agree with t hat. We have similar evidence,” replied the master. “M oreover,” he continued, “t hat p ower can be developed in p eople and w ill run parallel with the development of humankind. Psychic power is physical power as well. The power that made possible the building of the pyramids is directed power, but undirected power is destructive power.” “So, p erhaps t he civilization of the At lanteans p erished because they w ere unable to maintain their psy chic energy in a positively -directed st ate?” I asked. “T hey p erished because their psy chic energy moved from a centripetal st ate to a centrifugal one.” “How am I to understand that?” “In your field of medicine, there are the concepts of regeneration and degeneration. Regeneration,” he continued, “is directed metabolic energy, which causes tissue to grow and is the basis of t he body ’s life. Degeneration is undirected metabolic energy, which leads t o t he destruction of tissue and death. In phy sics, directed energy can move planes and trains, w hile undirected energy causes explosions. Ps ychic energy also has tw o st ates-centripetal psy chic energy and centrifugal psy chic energy. “T he laws that govern p sy chic energy resemble to a great extent the laws governing metabolic and phy sical energy. Psy chic energy is even more powerful t han metabolic and phy sical energy and can have a greater effect on humanity. But there is one central law relating to p sy chic energy : it must be centripetal, that is, it must be directed inward. All prop hets, whether it be Buddha, Jesus, Mohamed or others, taught one central thing-that ps y chic energy must be directed inward. That is the main point of their teaching.” “Please, explain t hat.” “Take, for example, Stalin or Hitler. Stalin replaced God in the Soviet Union with his cult of personality, and Hitler replaced God in Germany. Naturally, Stalin and Hitler, being without religious understanding, did not direct t he thoughts of t heir respective peop les inward, that is, tow ard the goal of having every individual first and foremost gaze into his own soul and analyze it. To the contrary, obsessed by the idea of a world empire, they attempted to direct the psychic energy of their peoples centrifugally, that is, toward dest ruction and war. M ake no mistake, the seemingly innocuous p ractices of daily self-analys is and intensive study of th e soul by every individual carry enormous power. When this power is extracted from individual souls and is directed centrifugally, it can only lead to catastrophe, even global catastrophe.

“I can imagine what happened on earth,” Sergei interjected, “when the psychic energy of the Atlanteans, which was even capable of affecting gravity, was extracted from individual souls and became centrifugal.” “Ps ychic energy is capable of affecting even things in sp ace,” the master said. “But can God help?” I asked. “God is outside of power. God has nothing to do with power,” the master replied. “Does God work only through the p rophets?” “T hrough the prop hets and t hrough religion. The main thing is to direct p sy chic energy centripetally-into t he soul. This is, in p art, what the last message of ‘SoHm’ is about.” “Tell us more about the last message.” “‘SoHm’ are great words,” the master began. “Actually they are pronounced not ‘So’ but ‘Sa’ and not ‘Hm’ but ‘OuHm.’ ‘So’ means “I am the one,’ while ‘Hm’ means ‘I am myself.’ The general meaning is,” the master went on, “REALIZE YOURSELF!” “Realize y ourself? Who?” “Peop le. Moreover, every p erson must realize himself on his ow n. The last message of ‘SoHm’ came to earth at the same time to all the prop hets and t hrough them it sp read throughout the world. T he last message of ‘SoHm’ enters every p erson through the soul. The one who can realize the p rinciple of ‘SoHm’ will be happ y. If humankind realizes ‘SoHm,’ it will survive on earth. My entire life I have spent realizing ‘SoHm.’” “Why is it t he last message?” “It is more accurate to say the final message.” “Why is it the final message?” I asked. “Because the Higher Mind has already helped humankind very much on Earth,” th e master rep lied, “and y et civilizations self-destructed all the same. The p rophets

also taught our civilization how to live so that its p sy chic energy would be centripetal, not centrifugal. Will this help from t he Higher M ind be enough t his time, in the case of our civilization? If it’s not enough, th en… Remember t hat God is outs ide of power. God does not use p ower. Enough! Now our civilization must realize itself on its own, all on its own.” “Does that mean that if our civilization self-destruct s, for example, as t he result of a th ird world war, then t his will be the last civilization on earth?” “Perhaps. Now we must realize ourselves on our own, all on our own.” Silence followed. Each of us was thinking about what had been said. A sense of fatality weighed on our minds. “The present position in your right eye is an outstanding position for learning,” the master suddenly interjected. “For learning what?” “Only we masters know that.” “Please, take a look at the drawing of a hyp othetical Atlantean that we made,” I said, leading the conversation to anot her top ic. “Did the At lanteans have eyes like this?” “From what I know, they did. Their eyes were better than ours. They were larger and less prone to illness.” “Was their nose like the one in our drawing,” I asked. “T hey had a small nose-like this but a little different,” the master replied. “Th eir nose was not a good one. It w as p rone to illness.” “What about the third eye?” “T heir third eye was very well-developed, but t here was no op ening on the forehead-that is incorrect.” “How do you know all this?” “From samadhi.” “Samadhi? What’s that?” The master did not respond, indicating with his expression that it was t ime to end t he conversation. “Excuse me, one last quest ion. Were the p rophets from a prior civilization?” “Not all of them. For example, Rama was the son of Krishna and an ordinary woman. In general,” said t he master, summing up the conversation, “it has been interesting to talk with you. Many explorers have searched for the country of Shambala. I wish you success. If you solve the riddle, it must fall into good hands. The country of Shambala can protect itself-evil people will be destroy ed with p articular force.” The master picked up our drawing, examined it one more time, then glanced at us, and left.

Chapter 5

The M yst ery of Samadhi

We arrived in Amritsar, the next Indian city on our itinerary, with a specific purpose-to meet with master Swami Daram Radje Bharti. We learned of him at the University of New Delhi, where many historians and religious figures recommended that we sp eak with him. This w as a man who bore t he lofty religious t itle of swami but was not t he head of some temple. Instead, he had dedicated his life to t he scholarly s tudy of eastern religion. It is very rare for a scholar to receive this religious title. Master Swami Daram speaks several languages, among them Sanskrit, has studied over 700 ancient books, and has written many of his own. He is wellknown in both religious and academic circles and is an honorary citizen of his city.

Our meeting with t he master swami, which was organized by t he chief ophthalmologist of India, took p lace not in a t emple but in a hosp ital room. Master Swami Daram was short and could by no stretch of the imagination be called handsome. Big, bott omless ey es looked out at us from under th ick ey elids and we were st ruck by the contradiction between his enormous, powerful soul, which people spoke so much about, and his homely appearance.

However, the moment he began to speak, expounding on the importance of religious science, his face was transformed: his eyes sparkled, shining with warmth and kindness, his gestures became more lively and when he wanted to emphasize a word, he gave a broad and open smile. Before us sat an example of the kind of man with hom women fall in love, despit e his unenviable outward app earance, and for whom t hey would leave men with movie-star looks. This man emanated reason, p ower, and kindness, and we immediately understood that, unlike at our previous stop, this conversation would proceed openly and effortlessly. “The role of religious science is under-appreciated in the world,” said Swami Daram. “Religion is the knowledge of previous, more developed civilizations. Our lack of development p revents us from fully underst anding religious t ruths, and so religion makes us in the literal sense of the w ord memorize religious p ostulates and follow them in the name of t he positive development of human society. While the body at t he current level of science can be researched rather w ell, we have as y et no means to study the soul. There are no ways to measure psychic energy, although there can be no doubt as to its enormous power. In my work, I attempt to unite religious and modern forms of knowledge so that religion might become an object of study, and not blind faith. There are so many exciting mysteries…” After t he Swami had made his introductory remarks, he p repared himself to listen. I laid out the essence of our hy pothesis, emphasizing the logical pat h of our research, which was based on intuition but sup ported by mathematical computer analysis. Recalling our previous meeting with master Sabva Manaiam, I decided not to draw too much attention to the computer analysis of eyes. “Int uition is t he flower of t he mind. The logical path is t he main p ath in science, but the combination of mathematics and logic can allow us to look deep inside, even into our soul,” Swami Daram interrupted. When we had finished presenting our research to him, I held out to Swami Daram our drawing of t he hy pot hetical Atlantean. He looked at t he drawing, th en back at us and said in a loud voice: “Samadhi!” “What’s that?” “Did y ou find his body in the mountains?” he asked, as if he hadn’t heard me. “No.” “In the sea?” “No.” “Then where?” “We didn’t find any body. This drawing is the result of ophthalmo-geometric analy sis of t he eyes dep icted on Tibetan temples,” I replied. “Not everything here is correct,” utt ered Swami Daram. “So what does samadhi mean?”

“Look at the drawing. His eyes are partly covered as if he’s half-alive and half-dead. Samadhi is when the body is motionless, like a stone-as if dead, but it’s alive. The body is as motionless as a stone, but it’s alive.” “So, did the Tibetan lamas port ray on their temples t he eyes of s omeone from a prior civilization who is in a state of samadhi?” I asked. “Yes,” answered Swami Daram.

“Where did the Tibetan lamas get information about the ey es of t hese peop le from a prior civilization?” “They saw them.” “Where?” “In the mountains.” “When?” “In the relatively recent past!” “Can y ou tell us more about samadhi?” I asked, completely lost. “I will present a piece of hist orical information. In 1893 in Bengali, master Rama Krishna founded a school of y oga that allowed thos e who p racticed it t o enter into a stat e of samadhi. Once, after inviting a doctor to visit him, Rama Krishna himself entered a st ate of samadhi. The doctor examined his body, found it to be dead and issued a death certificate. Later Rama Krishna returned to life. Since then, the medical examination of bodies in a samadhic state has occurred several times. No pulse as recorded and an electrocardiogram and electroencephalogram recorded no activity; the body temperature also fell. Many incidents have been described in which people, having spent several y ears in a samadhic state, returned to life. The reapp earance of these people surprised and frightened onlookers.” “Is samadhi lethargic sleep?” “No. In lethargic sleep, t he heart and brain continue to function as does the body ’s metabolism. In samadhi the body enters into a st one-still state.” “What does it mean, ‘a stone-still state?’” I asked. “The body becomes unnaturally stiff and cold. The body of a dead person is also stiffer than that of a living person but in a samadhic state the body is many times stiffer. Figuratively sp eaking, the body is like a stone.”

“Please, explain t hat.” “A st one-still state is a commonly used term among religious scholars who s tudy samadhi. Of course, we’re not talking about t he transformation of human flesh into natural stone. It’s simply t hat the body becomes very, very s tiff,” answered Swami Daram. “How is this stiffening of the body achieved in samadhi?” “It is achieved by lowering the body’s metabolism to zero.” “I und erstand that after death metabolic processes continue for a while. This is the basis of organ and tissue t ransplants. But after death ly tic enzy mes are activated and this causes t he deterioration of tissue. So what is the mechanism at work in s amadhi that allows for a lowering of the body ’s metabolism to z ero, causing a stiffening of the body and its unique p reservation?” I asked. “It is a special mechanism that is activated through the body’s water,” Swami Daram explained. “In a state of samadhi is the body subject to the effects of bacteria?” “Almost not at all. But it is better to choose clean places.” “How does temperature affect the body in a state of samadhi?” “Cold t emperatures are better.” “And how is the body’s water content affected in order to lower the body’s metabolism to zero.”

“T hrough the bio-field, by means of meditation,” Swami Daram replied. “The biofield and water are connected in the body. But a person must learn t o meditate so effectively t hat the bio-field begins to act up on the body ’s wat er and through it up on the body ’s metabolic processes. Samadhi is t he highest form of meditation. Not everyone can achieve a state of samadhi through meditation and not every one who ent ers into a s tate of samadhi can achieve deep samadhi, when t he body can be preserved over many y ears.” “And what happens to the soul in a state of samadhi?” “In t he study of samadhi, there is a term, OBE-Out of Body Experience-which means y ou are able to see your ow n body in profile. In samadhi the soul is located outside th e body, as if alongside it. A person can continue to live having left his body in a kind of preserved state, then return to it . Through samadhi we can understand the life of the soul. A person actually s ees his own body, w hich is motionless, as if dead, but y ou st ill feel that y ou’re alive. During samadhi a person understands t hat it is possible to live without a body.”

“That means that the purpose of samadhi is to demonstrate, on the one hand, that it is possible to live without a body and, on the other hand, that it is possible to preserve the body over many y ears. The body, figuratively s peaking, is still of some use,” I said. “T he body can be preserved in a st ate of samadhi for hundreds, t housands, even millions of y ears,” replied Swami Daram. “Amazing,” I exclaimed, “so samadhi could be a survival device, allowing someone to live through cataclysms and catastrophes-even on a global scale. The preservation of the body in a state of s amadhi could be a promise to create a human genepool. Isn’t that so?” Swami Daram did not reply. “Isn’t it necessary t o p reserve human bodies in case of global catastrop hes?” “T he role of the body must not be disparaged as some religions do. T he human body w as created over a long process of evolution. Why start the p rocess all over again hen it’s easier to preserve the body in a state of Samadhi?” replied Swami Daram. “I t hink there are precedents for samadhi in nature. For example, the hibernation of animals in winter. In the north, t he brown bear hibernates for 7-8 months of the y ear, and its den is hardly warm. Surely the bear can lower its metabolism, like in samadhi. The bear that wakes during hibernation is one t hat was unable to enter a stat e of samadhi. Or think of th e winter hibernation of gophers, marmots, hamsters, snakes, frogs, insects and ot her living creatures. Clearly a samadhi-like state is a ay of adapting to the conditions of the north.” “I live in a warm country so it’s difficult for me to confirm that, but what you say is logical,” replied Swami Daram. “And where is the soul located?” I continued to quest ion him. “T he soul is commonly referred to as the heart, but the heart is just a pump . The “ heart-soul” is located in the area of the navel.”

“In medicine there is the concept of a ‘human vegetable,’ which is t o say, the heart w orks, t he metabolic processes are in operation, but t he person is not conscious. Does that mean that the soul doesn’t wish to return to that body? Perhaps it doesn’t like that body because it’s in such bad condition?” I asked. “Yes, the body can in principle live without a soul, but that would be a ‘human vegetable.’ If the soul returns to the body, it will again be a human being.” “And what’s the relationship between the body and soul in samadhi?” “When the soul is outside the body in a state of samadhi, then the body remains in a preserved state. When the soul returns to the body, the person will leave the state of samadhi and will come to life again in five, ten, a hundred, a thousand or many thousands-or millions-of years later,” Swami Daram replied. “Who sends the soul to the body?” “T he Higher M ind. It is very beneficial to be in a st ate of samadhi because a person can learn about another life-the life of th e soul-and can comprehend the role of t he Higher Mind and then, when he returns to his body, he will be more sp iritual, less aggressive. If peop le entered into a st ate of samadhi more often, there would be peace in the world.” “What is the soul?”

“T he soul is a portion of t he energy of the universe and is located in a sp ecially delineated space. The energy of the soul has no electrons or p rotons. Nevertheless, t he energy of the soul is very p owerful. It is capable of affecting gravity. The energy of many s ouls possesses colossal p ower. The soul has both p ositive and negative energy and they are connected. The soul’s energy can create and it can destroy. Lenin, Stalin, and Hitler accumulated negative energy and it took the form of war and the destruction of p eople. Good and evil travel side by side. Negative energy can attract destructive objects from outer sp ace and can affect nature. This is w hy conflicts and w ars are often accompanied by meteor showers and earthquakes…” “T he way negative spiritual energy attracts objects from outer space is, figuratively sp eaking, like the way ball lightning is drawn to electricity?” asked Vener Gafarov. “Figuratively s peaking, yes. But here other p hy sical laws are at work,” rep lied Swami Daram. “Interesting…” “You began your research with the st udy of eyes,” Swami Daram continued, “and you, of course, are aware that the eyes are the mirror of the soul. We sp eak to one another not just with our tongues, but with our eyes as well, insofar as the eyes are a window to the soul. Sight goes directly to the soul and this is understandable as sight is the most important of t he senses. Compare, for example, the range of sight-many miles-whereas t he range of hearing is only a few y ards as t he tongue and fingers are involved in such cont act. Blind peop le lose out not only in their p hy sical life, but in t heir spiritual life as well.” “Does that mean that the energy of the soul is transmitted through the eyes?” I asked. “Yes. M oreover, I not iced an extremely interesting thing in your study of eyes-t he fact that t he size of t he cornea is a constant in all humans. This corresponds to religious t eachings and is proof t hat God gave all of us the same opportunities for self-realization.” “T hat’s an interesting thought.” “It is p recisely t he cornea that is the window through which we can realize th e soul. I would recommend that y ou st udy psy chic energy more closely, for example, by measuring it as it leaves the ey e. Make use of t he latest discoveries in p hy sics,” remarked Swami Daram. Allow me to make a digression here and introduce a logical deduction about the soul and p sy chic energy drawn from contemporary concept s in p hy sics, prepared by a member of our expedition-the second in command-Valery Lobankov, who is a leadingRussian specialist in field phy sics. There exists a p hy sical world and a metaphy sical world. The p hy sical world is composed of matt er, such as p lanets and stars, as well as electromagnetic and gravitational fields. The metap hy sical world includes p sy cho-phy sical phenomena, such as p sy chic energy and bio-energy. The metaphy sical world is founded on super high-frequencies.

There are also torsion, or torque, fields. Torque fields manifest themselves in t he phys ical world as inertia, whereas they manifest t hemselves in the metap hy sical orld as soul-an energy cluster in the form of torque fields. Information about the functioning of the human body (the astral body) and of our thought processes (the mental body) are contained within t his revolving space (the soul). Our t hought processes cause space to revolve. Kind thoughts cause it to revolve in one direction and evil thoughts, in the opposite direction. All souls are a part of a universal information field, which in lay terms is called the Higher Mind. Some individuals, such as Helena Blavatsky and Nicholas Roerich, are able to connect t o t he universal information field and receive information from it, which ap pears incredible to us. The information t hat is gathered in t his information field comes not only from our civilization but from p rior civilizations as well. Space in our universe is closed, and so when one connects t o th e universal information field, one can see the past and the fut ure. In the beginning there was only space and the Absolute (Absolute not hingness), that is, the p lan for future creations. Space is composed of matt er and anti-matt er, hich are constantly neutralizing one another. The Absolute interrup ts the p rocess of neutralization so t hat matter and anti-matter no longer neutralize one another. The metaphysical world appeared first, then the physical world. In the physical world matter condenses, which results in the appearance of stars, planets, etc. Condensation in the metaphy sical world results in t he creation of souls. Souls on earth were constantly condensing and taking the form of the human body. At first the body was not dense and so it could pass through objects. But then it condensed further and acquired its present characteristics, which is how h uman beings, animals, and p lants came to be. I n t he beginning consciousness was always connected t o t he universal information field, but this connection was lost when the previous civilization of the At lanteans accumulated too much negative psy chic energy, i.e., torque fields revolving in a negative direction. There are laws of karma, according to which it is p ossible for a soul t o live on in different p hys ical bodies, accumulating along the way positive or negative p sy chic energy. A person with bad karma can, through good works, redirect his torque fields in a more positive direction in order to liberate himself from negatively revolving fields and become happ ier. Every soul is given t he same opp ortunities for self-realization. Our conversation wit h Swami Daram then t urned to the quest ion of p rior civilizations. “T here were 22 civilizations on earth,” Swami Daram announced suddenly. “These civilizations did indeed attain a high level of technocratic development and destroyed themselves. This self-destruction occurred either in the form of a global conflict or as a result of a global catastrophe, caused in large part by the att raction of objects from sp ace with negative psychic energy. As a result of these global catastrophes, the climate on earth changed, and only when the climate once again become hospitable for human life did humankind reappear in the form of a new civilization, which eventually achieved a high level of technocratic development and once again self-destructed. “It ’s a shame that t he knowledge accumulated by prior civilizations was destr oyed w ith t hem,” I said, with regret.

“No, that know ledge was not destroy ed. The p ositive knowledge (i.e., torsion fields revolving in a positive direction-author) entered the Higher M ind (i.e., the universal information field-author). Individuals who are able to communicate with t he Higher M ind, for example, our masters or y our Blavatsky (everyone in India knows about her-E.M.), have the opportunity to enter this knowledge. The knowledge of prior civilizations is very different from the knowledge of our own civilization. Our knowledge is limited to the material.” “Can you enter this higher knowledge?” “Yes, I can,” responded Swami Daram, succinctly. “Tell us about t he last civilization that came before ours-the A tlanteans,” I asked. “T his civilization was very developed. It sank into the sea. The climate at t he time was very w arm and humid. The earth w as divided into islands. The vegetation was different. T here were many p lants that grew under water. The Atlanteans had underwater plantations and lived a great deal of the time in water. The sky was red. The Atlanteans could affect gravity and invented incredible flying vehicles. Th ey possessed directed p sy chic energy. Unfort unately, this civilization accumulated much

negative psy chic energy, which took t he form of conflicts. T his was one of t he most highly developed civilizations, but it could not p rotect itself from the accumulation of negative psychic energy. As a result, a cosmic cataclysm occurred, Earth’s axis was altered, and an enormous tidal wave covered the world, wiping out cities and drowning humankind.” “Do we come from the Atlanteans?” “Yes, we come from the At lanteans,” replied Swami Daram. “The A tlanteans were able to p reserve their bodies in a state of samadhi in th e Himalayan M ountains-the highest p oint in t he world, unt ouched by the flood t hat covered the rest of t he world. Later, when t he water receded and conditions on earth were once again sufficient to support life, the souls of the Atlanteans returned to their bodies and they began once more to live; they were the seed of our contemporary civilization. Conditions ere difficult for t hem. Their app earance was constantly changing in relation to changing conditions on earth and they eventually acquired the t raits of the p eople of our civilization.” “Doesn’t that seem incredible to you?” “T here is not hing incredible about it . When the astronauts were on the moon, they took s amples of the moon’s soil and discovered microbes preserved in it. If atmosphere were to app ear on the moon, then t hese microbes would come to life. In t he same way, an individual in a samadhic state is in a st ate of p reservation. For the religious masters of the East, samadhi is as natur al and understandable as Newt on’s law is for y ou. Samadhi is a natural survival technique during the destruction of a civilization. Those p eople who enter a st ate of samadhi and exist in it for thousands and millions of y ears have dedicated t hemselves to the highest purposes, the most important of which is the survival of humankind in the event of the self-destruction of a civilization.” “Where are these bodies that are in a state of samadhi located?” “T hey may be located in three p laces,” replied Swami Daram, “t he first of which is in w ater. Water is a sp ecial substance, which play ed an exceptionally important role in the app earance of life on earth. Water is between air and earth (in terms of density -author). A human consists of 66% water. The salt water of t he ocean and that of the human body are roughly the same. Therefore, a human body in a state of Samadhi can remain preserved in water for a long period of time. The mechanism for lowering one’s metabolism during samadhi involves changing the characteristics of the water in the human body. “Excuse me,” I said, unable to restrain myself, “s everal years ago at our institut e we were study ing the water in t he human body and discovered that t his water contained information that was very important in the regeneration of t issue.” “T he information contained in the body ’s w ater is connected to t he soul,” said Swami Daram. “Tell me,” asked Vener Gafarov, “aren’t dolphins the descendents of Atlanteans who came out of th e samadhic state in t he water and who, in the course of evolution, adapted to living in an aquatic environment? Confirmation of this,” he continued, “might be the great intellectual capacity of dolphins, their ability to communicate in the range of ultrasound-like the Atlanteans-the shap e of t heir breathing hole, and ot her features.” “I don’t know. Perhaps,” rep lied Swami Daram. “I believe that man came from the sea.” “What are t he second and third p laces we might find the bodies of peop le in a samadhic state?” “In glaciers and caves. In th e Himalayas, for example, we found a fish that had been trapp ed in a glacier for millions of y ears. When he thawed out, he swam away. The same thing can happen with a human being in a state of s amadhi. The consistently cold temperature in caves is also conducive for the p reservation of a body in a state of samadhi.” “I read,” Sergei put in, “t hat a Russ ian explorer-Tsibikov or Roerich-saw in one of the caves of Tibet an enormous human skull with an opening in the forehead that looked like the orbit of an ey e.” “T he third ey e did not look like an ey e. This op ening may have been of a t raumatic nature,” answered Swami Daram. “Incidentally, I don ’t recommend t hat y ou go looking in caves for Atlanteans in a state of samadhi.” “Why not?” “It would be dangerous for you.” “How so?” “T he caves where the bodies of At lanteans are preserved in a stat e of samadhi are very difficult to reach and are hidden from human eyes. This w as done especially so that these people do not perish. Special, unseen powers that are fatal to humans are at work in those caves. These powers are summoned to preserve the peace of the Atlanteans while in a state of samadhi. These pow ers are brought on by the souls of the A tlanteans in a state of samadhi. They are made up of bio-energy and are exactly t he same as t hose p owers t hat allowed the Atlanteans to affect gravity and cause enormous ston e blocks t o move-which made it p ossible for them to build the py ramids. A person of our civilization doesn’t know how to op pose these pow ers. You mustn’t forget that t he civilization of the At lanteans was much more highly developed than ours.” “Is it possible to enter into contact with the souls of the Atlanteans who are in a state of samadhi?” “It is unlikely. The souls of the At lanteans are much more highly evolved than ours. It is unlikely t hey w ill believe in the goodness of your intentions. Remember that

no one-not a king, not a president, not the greatest scientist-can permit the Atlanteans in a state of samadhi to be disturbed. Only those who are themselves in a state of samadhi can permit t his. To enter without permission would mean death.” “Does the same hold true for Atlanteans who are preserved in glaciers and in water?” “Yes,” replied Swami Darma, sternly. Silence followed. The veil had been p artially lifted, but it was clear th at it could not be entirely removed. “Who w ere the p rophets?” I asked, breaking the silence. “The prophets were people who possessed the good knowledge of prior civilizations and passed it on to others. In most cases, they were ordinary people,” explained Swami Daram.

“Could a person from a prior civilization who looked different from ordinary people be a prophet?” “Yes, he could-if he came out of a state of samadhi when a new civilization had already developed and people had already changed their appearance in accordance with new conditions.” “I understand that you are tired,” I said, “but could you tell us about ‘SoHm’?” “You have already heard of it?” “Yes,” I replied and then briefly recounted the essence of what we’d heard about t he last message. “I can add to that,” Swami Daram began, “that ‘SoHm’ is conversation produced by the nose. ‘So’ is an inhale and ‘Hm’ is an exhale. This came from a prior civilization hose inhabitants actually communicated through their nose. But t he function of ‘SoHm’ is very great. It is the soun d of breathing, it is t he sound of life and death. When a child is born, it is a human vegetable until, with its first breath, the soul ent ers the child’s body, and so inhaling (‘So’) is life. When a person dies, the soul leaves the body together with his last breath, so that exhaling (‘Hm’) is death. Inhaling means life and exhaling means death. The principle of ‘SoHm’ symbolizes the eternal unity of life and death and the fact t hat th e most import ant t hing is located out side the bounds of our earthly life. ‘Amen’ and similar words in other religions are a reflection of ‘SoHm’.”

“Why is ‘SoHm’ called the last message?” “Because it is a warning about t he necessity for all people to attain, within their lifetime on earth, self-realization in the way of goodness. Unfortunately, the p rior civilization of Atlanteans att ained self-realization not only in the way of good, but in t he way of evil as well.

The At lanteans could easily enter into t he Higher Mind (i.e., into t he universal information field-author) and used the information they received from there not only for good, but also for evil purposes. The message of ‘SoHm’ means that the next civilization-meaning ours-will not have access to the universal bank of knowledge because there is no confidence that t his knowledge will be used for good purposes alone. ‘SoHm’ means ‘Realize yourself ’ in the p eriod between your first breath and your last, that is, during your life on this earth.” “It ’s t oo dangerous t o give people access to the universal bank of knowledge because this knowledge, for example, about new forms of energy, could p rove fatal for our civilization,” I said. “The p rinciple of ‘SoHm’ suggests that the Higher M ind has decided t o cut off easy access t o universal knowledge-peop le must realize t hemselves. They must accumulate knowledge t hemselves.” “Yes, t hat is so,” resp onded Swami Daram. “But , y ou know,” I continued, “some peop le do gain access t o the universal information field. I underst and that t hese are people about w hose good intentions there is no doubt , or whos e torsion fields revolve in a positive direction. Evidently, th ese peop le will become prop hets and great s cientists , but their life is hard because they have to struggle against the negatively sp inning fields of so many people.” “Such people are masters,” Swami Daram explained.

“I w ant to tell you about an incident,” I interjected. “I had the chance to s ee a documentary about the development and construction of flying saucers in Hitler’s factories based on knowledge received from the universal information field. Two women mediums obtained this knowledge and passed it on to Hitler. Up to the end of the war Hitler had fly ing saucers built and t hey could fly, but the Germans didn’t have time to make use of them. The fly ing saucers t hat were built disapp eared in some myst erious way. The t ransfer of t his information about fly ing vehicles, evidently received from a prior civilization, t o t he Germans is, as I understand it, a direct violation of t he principle of ‘SoHm’-’Realize yourself.’ But then why did the transfer of t his information occur? Perhaps as a counterweight t o Stalin, whose evil intentions were no secret.” “Perhaps,” said Swami Daram, “but don’t forget that the great sp irit of evil exists. Positive and negative p sy chic energy are connected and Good and Evil go together. You mustn’t minimize the role of negative psychic energy.” “But can the universal information field correct it s mistake? Maybe t his can explain th e myst erious disapp earance of Hitler’s fly ing saucers?” “When the p rinciple of ‘SoHm’ is violated, the Higher Mind cannot exercise p ower insofar as it is out side of power. But it can act on peoples’ souls. In part, it could have influenced the souls of those who created the flying saucers, convincing them to destroy the results of their work. Good must triumph. If not, the world will be destroyed.” “It ’s a shame,” I said, with emotion, “that because of evil and the p ower hungry Atlanteans, our civilization has been cut off from t he universal bank of knowledge.” “Of course, not all Atlanteans were evil, but t he evil energy in their civilization triump hed. Let’s see what will happ en with our civilization. Will Good triumph? I don’t know. And so all religions teach us t he same thing-to constantly repeat ‘A men’ (or similar words)-that mean ‘SoHm,’ or ‘I am realizing myself in t he way of good,’” said Swami Daram. “‘SoHm’ may t urn out to be t he final warning to humankind. The Higher M ind may refuse to s end souls back into bodies that are in a state of samadhi if our civilization, too, self destructs.” “Perhaps.” “And one last question, p lease,” I said. “At the beginning of our conversation, when we show ed you our drawing of a hyp othetical Atlantean, y ou asked if we had seen them. Is it really possible to see them in the present day?” “Yes. They should still be in a state of samadhi. And not only them.” Silence. We walked master Swami Daram home. We bid each other a warm good-bye. This man had studied spiritual goodness and power and we didn’t want to leave. Sergei and Vener shook his hand and then had themselves photographed with him. SwamiDaram smiled broadly.

“Us e this knowledge for good purp oses,” he said, in conclusion.

And s o, during the Indian port ion of our expedition, we were able to find confirmation of the basic tenants of our hy pot hesis. Before going to India, the logical conclusions we had come to concerning, for example, the srcin of our civilization in Tibet, the appearance of the Atlanteans, and the rise and fall of civilizations, had seemed shaky and unconvincing. But after our conversations w ith Indian swamis, we realized t hat all this was for t hem natural and underst andable because that is what their religion teaches them. Perhaps we had “invented the wheel?” It is possible that this was, to some extent, so. But this was a case in science when independent research data corresponds to historic and religious t ruths. Religion, which many p eople take to be a collection of fairy t ales or a set of daily p recept s, nevertheless contains profoun d trut hs, which have come down to us, according to Swami Daram, from prior civilizations. New information concerning the last message of ‘SoHm’ and samadhi proved to be most t roubling for us. The sp ecial state of the soul and body known as samadhi led us t o imagine that it was p erhaps a means of p reserving humankind on earth. We then left for Nep al and Tibet with a more precise list of quest ions. How would the Tibetan lamas respond to t hem?

Part III

What the Tibetan and Nepalese Lamas Told Us

Chapter 1- How Do You Enter a State of Samadhi?

Chapter 2- Is H uman Reanimation Possible?

Chapter 3- M ore on the Third Eye

Chapter 4- The Next Time We’ll Take It M ore Seriously

Chapter 5- T he Revelations of the Bonp o Lama

Chapter 6- Who Was the Buddha?

Chapter 7- Who Were the Lemurians and Atlanteans?

Chapter 8- In the Samadhi Caves

Chapter 9- The Outward Appearance of People from Previous Civilizations

Chapter 10- A 300-year-old Man

Chapter 1

How Do You Enter a State of Samadhi?

From New Delhi we flew to Katmandu, the capital of Nepal, where we were met at the airport by Valery Lobankov and Valentina Yakovleva, members of our expedition w ho had already sp ent t wo w eeks working in t hat country. With t hem was one of t he Nepalese members of our expedition Sheskand Ariel, a famous Nepalese phy sicist who taught at Nepal University. The Nepalese Research

Council recommended him to us as someone who knew the Tibetan religion well and was capable of analyzing religious data from the point of view of contemporary phy sics. Moreover, he spoke English well. Valery, Sheskand, and Valentina p repared several meetings wit h p eople who might be of interest to us. T hey told us that it would, obviously, be very d ifficult t o draw the Tibetan lamas into a frank conversation. The p roblem was that most of the t itled lamas had emigrated t o Nep al from Tibet, which was annexed by China in 1949. They still remembered t he repression of religious figures in Tibet by the Chinese communists, which naturally made them distrustful of those w ho were interested in their teachings insofar as they were linked to their tragic past. In that sense, when we t hink of our Russian grandfathers and fathers, we not ice their extraordinary susp icion t oward any thing that even slightly disturbs their routines. T hey still carry w ith t hem a fear, a deadly fear, in th e face of lies, which behind beautiful slogans of universal equality conceal death and dest ruction. Our first meeting was with a leading teacher of meditation, Shambu Tkhapa, w ho ran a center of meditation in Katmandu. As Shaskand p ut it , while this man didn’t possess t he profound ancient t eachings the lamas did, he conducted meditation sessions daily and could lead peop le into a stat e of samadhi. He had practical knowledge of t hese areas.

Shambu Tkhap a agreed to meet us at his home. From the first moments of our meeting he treated us as if w e were students of meditation. All our attempt s t o conduct the conversation in a more scientific sty le met w ith failure. T he teacher of meditation at one point began t o deliver a lecture on the role of meditation, using complex phrases that were difficult for us to understand, such as: “The eyes of wisdom are ey es that can explain and that see the quality in everything so as to recognize themselves p rofoundly from the inside and to determine the meaning of life, th e peace-loving nature of which is beyond doubt.” At first I wrote down what he said then I gave up as I couldn’t follow this teacher’s train of thought. Moreover, he would constantly ask, “Do you follow my mind?” hich meant, “Do y ou follow my t rain of thought?” And when he asked, “Do you follow my mind?” he would pause and st are into y our eyes, d emanding an answer. At first, I answered “yes” every time and also looked him in the eyes. Then I stopped doing this as he repeated this parasitic phrase two or three times in a single sentence. I understand that peop le often use parasitic words, for example, “I mean,” but t his was t he first t ime I’d encountered such a long parasitic phrase that demanded an answer. Only later did I realize that t he annoying “Do y ou follow my mind?” was not a parasitic phrase at all, but a way to lead an individual into a state of meditation, forcing him to concentrate and to closely follow the teacher’s train of thought. But I didn’t want to enter into a state of meditation. I wanted to understand meditation as a ay of entering into samadhi. So, in an attempt to alter the nature of our conversation, I adopted the teacher’s own method. At the right moment, I posed a question loudly and clearly t o the t eacher of mediation and immediately followed it w ith “Do y ou follow my mind?” I also stared into his ey es. The t eacher of meditation was forced to answer: “Yes.” After repeating this several times, I understood t hat I’d finally interrupted t he course of his sermon and led the conversation into a normal scientific discussion.

The t eacher of meditation t old us th at it w as possible to reach samadhi through meditation. T he study of meditation began in Tibet and then spread from there throughout t he world. Meditation can be achieved by concentrating one’s att ention on an object or without using an object. It is difficult to learn to meditate on y our own. You need to study it in a sp ecial school. While meditating, individuals enter inside th eir souls, at w hich point they are capable of feeling every p art of their bodies. They can even feel their entire body all at once and can follow all the changes that occur in their bodies in the course of a second. In a st ate of meditation individuals begin to understand life more profoundly and can find their path in life. They understand that the body is just an inst rument of our soul. After meditation, individuals acquire the conviction t hat many material aspects of life, for example, money, aren’t worth the effort, and as a result they become at peace. Teaching such peace is the central meaning of meditation. At this moment, allow me to introd uce some additional information about meditation, which I received from M r. Singkha, who w orks at the Os ho school in t he city of Puna, India. There are 112 forms of meditation. T here is a form of meditation suitable for every individual. Meditation is t he passage from one sp ace into another. An import ant asp ect of meditation is silence or trance. If during a conversation y ou st op talking and listen, concentrating your att ention on y our silence, then it is possible to experience a state of trance. If the trance lasts longer than 4-5 seconds, then it is p ossible to experience intuition. Intuit ion is 100% correct; it is not a process of thinking, but rather a kind of suggestion. When the trance lasts 28 seconds, then the individual approaches a state of samadhi, that is, he begins to see his body from the side and perceives it as a beautiful machine. People usually enter meditation in t he pose of t he Buddha. There exist many devices for facilitating meditation.

Later the teacher isolated three stages of meditation: 1) Sella, when one att ains a profound morality ; 2) Samadhi, when one’s soul leaves the body and the body enters into a st one-still state; 3) Prart hana, when true wisdom in t he understanding of life and the universe is achieved.

“What are the p articular features of meditation when one enters a state of samadhi? Do y ou follow my mind,” I asked. “Yes,” answered the teacher, “In order to ent er a state of samadhi, one must free oneself of negative spiritual energy. It is very important that t he soul and body are free of all negativity. In A merica research is being conducted into t he pos sibility of p reserving a body for many y ears so that later that p erson can be brought back to life. But t hey h aven’t taken into account the fact t hat t he preservation of a body through some form of samadhi is only possible after all negative energy has been released.” “But how does one release negative sp iritual energy?” “It is tied to the concentration of the mind during inhaling and exhaling. Respiration, that is breathing, is movement inside and outside. You have to concentrate on that, persuading y ourself that inhaling is life and exhaling is death, then you w ill find yourself in the circle of life and death…” “Is that like the great p rinciple of ‘SoHm,’ which is linked to breathing through the nose?” I interrupted. “I don ’t know ‘SoHm’ well. They know it bett er in India,” the teacher replied. “The central meaning of ‘SoHm,’” I persisted, “is contained in the message ‘realize yourself,’ both individually as well as communally. Perhaps when meditating with the goal of entering samadhi a concentration of the mind toward the realization of the self occurs in life on earth (inhaling) and after death (exhaling). In other words, the individual concentrates on the thought: “I am realizing myself, I am realizing myself in life and after death so as to achieve the higher goal of wisdom.” In that process life is associated with inhaling and death with exhaling…” “Yes, that is so,” said the teacher, “we do indeed associate inhaling with life on earth and exhaling with death. We do indeed attempt to make ourselves realize ourselves, and the highest form of self-realization is wisdom. But one can only arrive at wisdom, that is, the ability to analyze the soul, t hrough samadhi.” “Is it difficult to enter into deep samadhi, when one’s pulse stops, one’s metabolic energy drops to zero, and the body assumes a stone-still state?” “It is very difficult,” answered the teacher, “few people can do it. Only very f ew, chosen people can do it.” “Why ? Who chose them?” “Us ually in meditation schools, p eople enter a state of samadhi three times a day and remain in that state for no more than an hour. Samadhi itself will tell you how long you can remain in t hat st ate…” “How am I to underst and the idea that samadhi itself tells y ou how long it will last?” I asked. The soul, when it is released from the body, can have contact wit h other souls and with t he Higher Mind. T here it is decided how long a person can remain in a state of samadhi,” answered the teacher. “What role does an individual’s state of phy sical health play in t he prolongation of samadhi?” “The health of the body plays some role, but what is important is that the temperature be low so that the body in samadhi is better preserved. The body must be released of negative energy. Only the individual, released from all negativity, can be sure to prolong samadhi. But in general the role of the body is not great in that it is only an inst rument of t he soul. Do y ou follow my mind?” asked the teacher.

“Yes. But what y ou just said now is very important . I underst and it t his way,” I began energetically, “p rolonging samadhi for a thousand or a million years can be thought of as a human gene pool in case of global catastrophe. P eople who enter a st ate of deep and prolonged samadhi are destined in the event of a global catastrop he to become the p rogenitors of a new civilization. T hey are condemned to coming back to life on earth in altered conditions. Do you follow my mind?” “Yes,” answered the teacher.” “Naturally,” I continued, “not everyone is able to achieve extended samadhi with the goal of becoming a progenitor of a new civilization. Representing the human gene pool is too great a resp onsibility ! They must be select individuals. The souls of these people must be free of negative spiritual energy, that is, they mustn’t cont ain any negatively sp inning torsion fields. The body of these p eople must be healthy, without illness, as any illness sp ins the t orsion fields of t he soul in a negative direction. We found confirmation of this in certain ophthalmo-geometric parameters (“the malicious small triangle”) indicating malice and illness. It’s entirely understandable that the Higher Mind, that is, the U niversal Information Field, having analyzed an individual soul-together with any indications of the st ate of its body -as a candidate for deep samadhi, will grant or deny access. To enter deep samadhi and become a representative of the human gene pool is the highest spiritual calling of man. Only those ho are worthy can reach it. “Yes,” answered the teacher. “I would like to add that in the highest state of meditation, prashna, while looking inward, one becomes conscious of one’s calling in the orld, of one’s special purpose. Do you follow my mind?” After t hat the t eacher delivered a sp eech which I didn’t understand at all. It was s o full of abstract p hrases, I had difficulty grasp ing their meaning with my European mind. “Is the state of clinical death,” I then asked, “like samadhi?” “T he soul in a state of clinical death does in fact leave the body, but the body, unlike in samadhi, is not p repared to live for an extended p eriod in a p reserved state,” the teacher answered. After t hat I t old the teacher of a curious incident t hat occurred at work. One of my colleagues who w as working as a seamstress ap pr oached me as the director of the

institut e. She told me that a w eek before she had been in a state of clinical death, p roduced by anaphy lactic shock, during which she saw t he past and the futur e. Now she was asking permission t o att end classes on clairvoyance. I gave her my permission. Aft er that I wrot e a directive as a joke: “Transfer L. Ivanova from her position as a surgical nurse to a position as clairvoyant at the same salary. With t he agreement of the chief bookeeper and the dep uty director for science.” After sending the directive to t he personnel department, I waited to see how events would unfold. T he head of p ersonnel was an intelligent w oman with a college education. She typed up the directive and brought it to me for my signature, asking only: “To what department in the institute should I assign Ms. Ivanova?” “Decide that with the chief accountant and t he deput y director for science,” I answered. Several minutes later the chief accountant called with a question: “To what tax category should I assign the inst itute’s clairvoyant? That position isn’t listed in any of t he tax categories.” I told her to resolve that question with the deputy director for science. A half hour later the deputy director for science stopped by my office and said: “I sense you want to assign the nurse-clairvoyant to my department. I have to tell you right away that I have doubts about her skill as a clairvoyant. M oreover, her clairvoy ance might interfere with the scientific analysis of sight…” Only after this did I “ come clean,” admitting that it w as a joke. We all had a friendly laugh over it. It ’s surpr ising that in our country with its European sy stem of ranks, the boss’s word, especially when expressed in a directive, is viewed as absolute. No one even thought: “Why does an eye instit ute need a clairvoyant? What will she foresee? Whether an op eration will be successful or not?” The incident also p oints out the p oor education of Russians in questions of religion and the occult s ciences, when the simple word ‘clairvoyant’ is often associated ith something like a ‘coordinator.’ The only doubt that w as raised had to do with why a stitcher should be given this p osition. “One cannot work as a clairvoyant. One can only be a clairvoyant,” commented the teacher of meditation. It s eemed the humor of my story was lost on him. This religious figure from the East sometimes failed to underst and us, just as we sometimes failed to understand him. “Could y ou demonstrate meditation that leads into samadhi?” I asked. “It ’s impossible to do on command,” the t eacher answered. Now we understood one another at least t o some degree. And s o, as a result of our meeting we were able to clarify how one ent ers samadhi and to underst and that only stron g and p ure individuals can enter deep samadhi. We also learned to distinguish between samadhi and clinical death. It is perfectly understandable why w e, as doctors, were interested in the different kinds of int eraction between the human body and soul with t he goal of returning life to t he body, that is, human reanimation.

Chapter 2

Is Human Reanimation Possible?

M any of us have p robably seen a film about J esus Christ and watched how t he lay ing on of hands reanimated t he dead and cured the sick. How can we underst and this in the context of the knowledge we’d already acquired in our expedition and in the context of our modern achievements in science? Logically, we might imagine that J esus Christ (the p rophet) p ossessed, p erhaps, t he soul of an individual from a previous civilization and so had significantly higher psy choenergy pot ential. That, t ogether with his pow erful positive torsion fields turned in a positive direction the negatively sp inning torsion fields that characterize illness and death. To p ut it in the words of the Buddhist religion, he released negative psy chic energy from the soul and body of thos e he touched. By releasing the astral body of the soul from negatively sp inning torsion fields must also affect the metabolism of human tissues, restoring the health of the body. T he sp irit, after it abandons the body in death, can return t o the body and reanimate it if the destructive changes the body has experienced are not t oo great. Evidently, extrasensory and other similar healers make use of the same principle. What power did Jesus Christ use to combat negative psy chic energy? How is reanimation different from coming out of a st ate of samadhi? How p romising is it and hat is the mechanism for returning the spirit to the body?

To get answers t o t hese questions, t he Nepalese member of our expedition, Sheskand Ariel, advised use t o meet with M r. Bakadur Shakia Min. He is considered a leading specialist in t he field of compassion. At that point in our expedition, I couldn’t even imagine that such a banal concept as compassion w ould p lay an enormous role not only in the treatment of patients but also in questions of life and death. “What is the import ance of compassion?” we asked Sheskand. “Compassion is a great science in the East. T here are many asp ects to it. M eet with him and y ou’ll see,” Sheskand said. M r. M in was not very tall and very cordial. He sp oke English well and clearly. We didn’t p lan to st udy the science of “compassion” and instead asked him concrete, sp ecific questions. M r. M in answered them clearly and p recisely. When we presented t he essentials of our hy pot hesis to h im and show ed him a drawing of a hyp othetical Atlantean, Mr. Min sud dently exclaimed: “They are suffering eyes. He has suffering eyes…”

“Why do you say that?” “I have a lot of experience. I can immediately distinguish suffering eyes. What can I tell you? You’re specialists in analyzing the eye. You p robably underst and that I sense it-when ey es are part ially shut, they become evil… M oreover, y ou sp oke of a “ malicious t riangle,” and I can sort of see that … But malice here is relative. It is more probably indignation, p roduced by suffering.” “These are the eyes that are drawn on temples in your country. On the basis of these eyes, we used scientific analysis to reproduce the face of the person with those eyes. Who is it? Buddha?” I asked. “No, it’s not Buddha,” responded Mr. Min. “It’s an ancient, very ancient man.” “So why is he suffering? What’s he suffering from? Perhaps he came out of a st ate of samadhi thousands of y ears ago and saw how the conditions on t he planet had changes, how p eople had changed? Perhaps he was one of the earliest p rophets?” “Samadhi is also suffering,” said Mr. Min, as if he hadn’t heard my line of questioning.

Once again he picked up our portrait of the hypothetical Atlantean, stared at it, then said: “These are not exactly suffering eyes, they are compassionate eyes. This person is in a stat e of samadhi or has just come out of samadhi. This is a very s trong person, an extremely s trong person. He has enormous powers of compassion.” “What are powers of compassion?” “Compassion is the most powerful positive spiritual force. The role of this force in human life and in good deeds is enormous,” answered Mr. M in. “Is it p ossible that when, for example, Jesus Christ cured someone or brought someone back to life, he was using the p ower of compassion?” I asked. “Yes, that is so because only wit h the help of th e pow er of compassion can we banish negative spiritual forces from an individual. The development of compassion in people on a global scale plays a huge role in the preservation of people on earth.” Mr. Min replied. “Tell us the basic tenets of t he teaching of compassion.” “We can isolate t wo asp ects of compassion: compassion w ith wisdom and compassion wit hout w isdom,” Mr. Min began to explain. “T he latter leads t o jealousy,

envy, malice. You are, for example, familiar with the power of jealousy. There have been many wars fought because of jealousy…” “And what is t he link between compassion and samadhi?” “Peop le enter samadhi through meditation, when they banish all negative energy from body and soul. Negative forces can be banished wit h th e help of compassion. This is very important . The p ower of compassion is capable of banishing negative forces and of p urifying the soul and body.” “Compassion for whom?” “T here are two kinds of compassion: compassion for a sp ecific individual and compassion in general. The first kind of compassion is capable of healing a person, reanimating him, or leading him into samadhi for a relatively short period of time. The second kind of compassion is compassion for humanity in general, concern for its fate. This kind of comp assion can lead to deep s amadhi, when your body will be preserved for thousands and millions of y ears.” “In t hat way,” I said, “t he pos itive force of compassion is universal in nature. It can aid in healing, return a sp irit to a body -reanminate it-as well as lead someone into a stat e of samadhi, even deep samadhi, with t he goal of entering the human gene pool. Evidently, the p ower of compassion spins the t orsion fields of t he soul in a positive direction, turning the negative torsion fields in a pos itive direction. How can we strengthen the power of compassion in order to create a stronger healing effect?” “Here it is important to distinguish between true compassion and false compassion,” Mr. Min remarked. “Many pretend to feel compassion, but in reality it’s only a game, an app earance. Such compassion has no p sy chic or healing effects. True compassion pos sesses great p ositive force. In my school I t each compassion. M y pupils, when they’ve learned to feel true compassion, exert a positive, healing effect on those around them. It’s nice to be near them.” “You’re right,” I said, “everyone has noticed in life the influence of compassion-true compassion, of course. In my surgical experience, I know t hat in a p atient whose relatives show him compassion and respect, a surgical wound will heal faster and the op eration will have a bett er result. The p ositive pow er of compassion, obviously, turns the negative torsion fields of illness in a p ositive direction.”

“M y mother,” said Valentina Iakovleva, “never gaveme pills when I was sick as a child. She would sit beside me, look at me with her kind eyes and say: “Daughter, I’ll cure you with my love.” “That’s right. That is a manifestation of the power of true compassion,” responded Mr. Min. “As doctors,” I continued, “we’re especially interested in the possibility of human reanimation. As far as I understand from our conversation, the power of true compassion is capable of banishing negative psy chic energy even from a dead body, after which the spirit can return to the body. A friend of mine who’s an extrasensist, Oleg Adamov, is famous in our city as an expert healer. He says that a dead human body has a biofield that can feel extrasense. But the biofield of a dead person, as he puts it , radiates an absolute pathology. From this it follows that not all the elements of the soul that t he body (t he astral body) needs to function leave the body immediately after death. Tell me, is it p ossible with the help of compassion t o correct t he pat hological biofield of a dead person and t hen return the soul to the body, that is, to reanimate him?”

“So that you might believe that the reanimation of an individual is indeed possible, let me give you an example,” said Mr. Min. “Excuse me,” I interrupted, “do you mean reanimation after clinical death, which lasts 3-5 minutes, or reanimation after a significantly longer period after death?” “I do not mean reanimation during the period of clinical death-that’s well known in medicine. I mean reanimation in a later period, up to four days after death.” “What was the example you wanted t o give us?” “T he example, which is well known in India, Nepal, and Tibet, w as witnessed by the Indian master Pabmasanbut. A s he writes, a certain woman came to Katmandu to study the nature of the spiritual schools of Nepal. This woman was a yogi. She was told that almost twenty-four hours ago the son of a famous man in the city had died of beating at the hands of t he police. She approached t he body of t he deceased, which, fortunately, was in a cool p lace-the basement of th e house-and conducted a séance to affect t he bead body w ith the help of y oga. I think she used the p ower of compassion, w hich was very strong in her. Aft er this séance the y oung man came back to life. He remained ill for a long time as the effects of the beating healed. Many people knew of this incident.”

“He probably experienced an algesic traumatic shock, which killed him,” I said. “He p robably experienced no serious injuries t o his organs, like a rup ture in one of t he major arteries or damage to the brain. If he had, his sp irit wouldn’t have been able to return a body incapable of functioning.” “If t he body is too severely injured as t he result of a trauma or illness and can no longer function, then t he spirit will never return to the body. What is a body ? A body is the ‘instrument of the soul.’ If that ‘instrument,’ figuratively speaking, is repaired, then the spirit can return to the body. If the ‘instrument’ is entirely unfit, then the spirit will never return to the body; there would be too much suffering. It’s not easy to return a spirit to the body, once it has been released. Once a spirit is free, it doesn’t value the body very highly. Because the spirit is immortal and has an endless number of lives or reincarnations. You Europeans don’t understand t hat a p erson is before everything else a spirit not a body…” said Mr. Min.

“Butvaluable you can’t underestimate the role of t he body ! It was created by nature through a long process of evolution and is, to express it in your language, a very complex and ‘instrument.’” “The role of the body mustn’t be underestimated in samadhi,” interrupted Mr. Min. “Of course, the p eople who go into a st ate of samadhi are healthy, t he finest ‘inst ruments of the soul,’ cleansed of negative p sy chic energy. M oreover, human bodies in a state of samadhi fulfill a great role, creating a human gene pool,” I said. “The difference is that in samadhi the spirit doesn’t strive for reincarnation in another body, but waits to return to its own body. The spirit preserves its connection to that particular body for thousands and millions of years. When it is decided that the spirit must return to the body, then the body is reanimated,” responded Mr. Min. “Who decides when the spirit must return to the body?” “T he Higher Mind. In doing so, many factors are considered, such as the conditions for life on earth, the st ate of the body and other t hings. T he sp irit takes an active

role in that.” “In t he literature of occult, in p articular in the writings of the Initiate Helena Blavatsky, there’s a concept of the ‘silver thread’ that connects the spirit w ith the dead body over the course of a certain period. If the ‘silver thread’ is broken then the spirit can’t return to t he body. Can the ‘silver thread’ be preserved in samadhi for thousands and millions of years?” asked Valery Lobankov. “Yes, in samadhi the sp irit is constantly connected with the body no matter how long the samadhi lasts,” explained Mr. M in. “And how long is the spirit connected to the body after physical death?” I asked. “It’s difficult for me to answer that question,” responded Mr. Min, “but I know that it’s only possible to revive a person within a period of four days after death. Moreover, the dead body mustn’t be frozen, as they usually do in morgues, and it can’t be kept in a warm place. The process of freezing a dead body produces ice crystals that destroy the cells of the body, and in a warm place the body quickly begins the process of decomposition. In both cases there can be no thought of reanimation.” “What t emperature is opt imal for the p reservation of a dead body during those four days with t he hope of reanimation,” asked Valery Lobnikov. “T he temperature should be close to 0 d egrees Celsius.”

“T he great Russian opt halmologist Vladimir Petrovich Filatov was correcting a wall eye by transp lanting a cornea from a corpse, uses corneas t hat have been preserved for 3-4 day s at a t emperature of +4 degrees Celsius. I w onder if he took as t he basis for that the p rinciple you just discussed. Incidentally, Dr. Filatov was a deeply religious person.” “Perhaps,” answered Mr. Min, “keep in mind that a temperature close to zero is a necessary condition for the preservation of the body in a state of samadhi.” “Did Filatov know about samadhi?” I wondered. “Maybe the cornea in those conditions enters into its own kind of tissue samadhi and so better survives during transplantation into another person’s eye…” “I am not an expert in eye surgery,” said Mr. M in. “All the same,” I continued, “a connection can be traced between reanimation and samadhi. In samadhi the body is cleansed of negative energy, that is, its torsion fields spin in a positive direction. In death the body is ‘stuffed’ with negative enery, as the extrasensist Oleg Adamov put it. Good psychic energy is required to spin the negative torsion fields of the body after death in a positive direction so that the body will enter a samadhi-like state and the spirit can return to it. Not every person dies of serious organ injuries, like those that occur from cancer with metastases and brain damage. Very often people die, for example, from anaphy laxic, algesic, or toxic shock, when th e changes t hat occur in the body are reversible. Or from a heart stop page caused by electroshock. Inicidentally, autoposies show t hat signs of

mortification of t he heart muscle are not present in all cases of miocardial infraction. In such cases it makes sense to und ertake the reanimation of t he body within four days following death, preserving the body at a temperature of four degrees Celsius. But what power is required to spin the torsion fields of a dead body in a positive direction?” “The power of compassion,” responded Mr. Min. “Is the power of compassion strong enough?” I countered. “It can be strengthened t hrough meditation.” “All the same in the practice of Eastern meditation, there are many recorded cases of reanimation.” “Yes, t hat’s true.” “Perhaps, it makes sense to create a sup er high frequency amplifier to increase the effect of the good energy of compassion. Unfort unately, our civilization has lost t he function of the ‘third eye,’ which, evidently, performed the function of an amplifier,” remarked Valery, and I agreed. “Previous civilization probably possessed significantly more developed bioenergy pot ential and a p roperly functioning ‘third eye,’ and so could reanimate their relatives w ith greater success. For th em the reanimation of a person within four day s after death could have been as usual a phenomenon as reanimation within 3-5 minutes after death is for us.” “I know little about the history of mankind, but the Initiate Blavatsky writes in detail about this in her book The Secret Doctrine,” responded Mr. Min. “From w hat y ou said it follows logically,” I went on, “ that organ and tissue transp lants can be performed within four day s following death if the corp se is p reserved at a temperature close to zero. Here again we’re reminded of the brilliance of Dr. Filatov. But what happens to the soul during when a major organ, such as the liver or the heart, is t ransplanted? The new organ must carry some elements of a biofield.” “Everyt hing depends on the st rength of the soul,” M r. M in began. “If t he soul of t he person who is receiving the organ is weak, then the biofield of t he transp lanted organ could have a powerful influence. In our teaching there is the concept of the ‘migration of souls.’ I will give you an example from the literature. The famous Tibetan y ogi M inerapa saw the son of his t eacher Marpa die in an automobile accident. T he body of M arpa’s son was s eriously damaged and so was uns uitable for life. Then Marpa, using the power of yoga, transferred the soul of his son into the body of peasant who was passing by. The peasant became like Marpa’s son, and the previous soul of the peasant was, figuratively speaking, ‘exiled’ from the body because it was weaker. Marpa’s son, now in another form, did not feel himself to be a peasant, but rather the son of a yogi.” “It turns out that Marpa killed the peasant to free his body for his son’s soul?” “Marpa sent the soul of the peasant upward because the role of the peasant in this life on earth was less than that of his son,” Mr. Min replied. “T here is some evidence,” V alentina Iakovlevna interjected, “that Stalin and Lenin had the same soul. When Lenin’ s body became uninhabitable, his evil soul went into the body of Stalin, ‘expelling’ his weaker soul. Incidentally, we can trace the appearance of the Great Spirit of Evil, according to Nostradamus, as there are nine years, nine months, and nine days between the birth of Lenin and Stalin, which makes t hree inverted sixes.” “Perhaps,” replied Min. Allow me now to digress and introduce additional scientific evidence colle cted by sp ecialists in field phy sics Valery Lobankov, Valentina Iakovleva, and me.

Birth, death and samadhi share many general principles and at the same time are diametrically op posed. At birth a child receives from its mother several constituent p arts of her soul, such as the ast ral body, the ethereal body, etc., in other words, the lowest frequency fields t hat guarantee the minimum functioning of the p hy sical body along the lines of a human p lant.

When the newborn takes its first breath, a spirit enters its body. That spirit enables the mental body (the ability to think) as well as the kharmic part of the soul (the memory of past lives) to function. The brain begins to work and spins the torsion fields of the soul. The child then becomes a person. Your child is not your child yet: everything depends on what kind of spirit enters its body. A person of our civilization begins his sp iritual development from zero. Why? T he previous civilization of At lanteans began t o use t he knowledge they acquired through their connection to the Universal Information Field (the other w orld) not only for good but also for evil (H. P. Blavatsky. The Secret Doctrine, vol. tw o, 1937, 378). And so t he sp irit that ent ers the soul of a child of our civilization is separated from the U niversal Information Field. This is a manifestation of th e principle of ‘SoHm’: Realize y ourself. The sp irit of a p erson today has only abilities, that is, p rimordial pot ential, which is determined by his previous incarnations (kharma). The birth of geniuses indicates that a spirit which still possesses some contact with t he Universal Energy Field has entered the child’s body. This represents a violation to some degree of the principle of ‘SoHm.’

In death the spirit leaves the body first but maintains a connection to the body, evidently, over the course of forty days. That connection, through which the spirit can find the body, is called the ‘silver thread.’ The ‘silver thread’ is a p rinciple of the Higher M ind, which offers hope t o the very end of the spirit’s return t o the body. In a deep sleep, t he soul ‘wanders’ but maintains the ‘silver thread,’ along which it can find the body. Therefore, one should never wake a person abruptly as the sp irit may be unable to find its body. And so it is considered a sin to wake a child. Three days after death the soul leaves the ethereal body, in nine days it leaves the ast ral body. The body can be reanimated if the sp irit returns t o it. T he brain, which spins the torsion fields of the soul, cannot work without a spirit. The preservation of the body, and most importantly the brain, is possible at a temperature equal to +4 degrees Celsius. A temperature of +4 degrees is ty pically observed in caves. At that temperature water acquires greater density. In samadhi the ‘silver thread,’ which ties t he sp irit to the body, is p reserved for as long as you like-for t housands, even millions of y ears. Prolonging of samadhi depends not only on the state of the body, but also on the decision of the Higher Mind to preserve or to cut the ‘silver thread’ of the soul to the body.

An individual can enter a state of prolonged samadhi at a temperature of +4 degrees Celsius, which can be found in caves and underwater. Evidentally, the still-stone stat e of the body, or the st iffening of the body, is achieved through a change in the st ate of interstit ial water. The fact t hat water acquires it greatest density at a temperature of +4 degrees p lays a r ole in this as does the fact t hat wat er enters a p articular stat e. Water has t hree states: liquid, gaseous, and solid. Valentina Iakovleva believes that in samadhi water enters into a fourth state, which is unknown in science. It is this fourt h state of interstit ial water that causes all metabolic processes to stop and transforms bodily tissue into a denser state without rupturing those processes. The p ositively sp inning torsion fields of t he soul are capable of bringing the body’s water into that s tate. Under t he influence of meditation, these t orsion fields can transmit information about this change in the stat e of the body ’s wat er and about the related stop page of the body ’s metabolism. How does water transmit information? There are many theories in this regard, but a very profound principle related to the transfer of information is obviously at work here. We know t hat t he universe is composed mainly of hy drogen. Th e universal information field, which is characterized by waves, is evidently also linked to hy drogen. One can assume then that t he transmission of information by w ater occurs through the hy drogen in the wat er. The t orsion fields of t he soul can probably also act on t he hy drogen in water.

In the migration of souls a weaker spirit is ‘banished’ from the body and a stronger spirit t akes its p lace. “I w ould like to ask, M r. M in,” I said, “if animals can enter a state of samadhi? I think that samadhi must be a unified principle of nature, which would allow not only humans but also animals to s urvive. How else can we explain t he hibernation of animals such as t he brown bear, which in Siberia sleeps for 7-8 months of t he y ear? The bear is p robably capable of lowering its metabolism by means of a samadhi-like stat e. The same thing happ ens with other animals, like gophers, snakes, and frogs.” “T he explanation,” responded M r. M in, “is t hat when cold weather sets in animals begin t o suffer. Suffering, as I’ve already said, can cleanse the body of negative psy chic energy, which, as we know, is important for entering a samadhi-like state. But suffering isn’t th e only thing that plays a role here. Animals also have a ‘third eye,’ which allows t hem before the onslaught of cold weather to concentrate as in meditation and t o enter samadhi, that is, to hibernate, which involves a lowering of the metabolism. If, for example, we take a snake in the summer and place it in the cold, it will die because it was unable to concentrate and to bring its body into a stillstone state. When cold sets in naturally, the snake crawls into its hole, concentrates for a long time, and then enter a samadhi-like state in which it remains all inter.” “How developed is the animal’s ‘third ey e’?”

“It is fairly well developed and serves as the language of animals and plants. For example, plants have the ability to feel fear. A tree, for instance, reacts when a man approaches it with an axe. Through meditation a person can learn to understand the language of plants and animals. Then he will feel safe among carnivorous animals. This is rep resented in the p ainting by Nicholas Roerich And We Are Not Afraid, which features tw o monks wit h a bear.” “In y our op inion,” I asked, “what is contemporary man lacking?” “The third eye.”

Chapter 3

M ore on the Third Eye

One evening Valery Lobankov, Valentina Yakovleva, Vener Gafarov, Sergei Seliverstov, and I took a walk around Katmandu. A “new Russian” on vacation in Nepal came ith us. This new Russian was fairly drunk and expressed constant interest in the psychology of our search. “I understand, guys,” he said, “you need publicity, so you plan to spend two weeks traveling deep into the mountains in search of some caves with Atlanteans. Let ‘em stay there. What’s it t o y ou? You bought so much equipment and it’s all import ed. Who’s sp onsoring you? Did y our relatives invest? And what’ll this p ublicity get y ou? People will say y our names twice: Mul-da-shev, Lo-ban-kov… and then what? You’ve gott a live, guys, for today, to-day. A s for me, I came to Nepal to vacation. I earned it, guys, I earned it. So, tell me, y ou’re not int erested in business, in the local non-precious st ones? Don’t scoff! I’ll tell you st raight up -I’m interested in that business! What, do you think I just came here to rest when there’s Spain and the Canary Islands, huh?” “You don’t understand,” Valera Lobankov explained patiently, “that science is very interesting. You see, we’re scientists. It’s difficult to uncover scientific truth. Sometimes it requires all your money, even your whole life. We’ve found confirmation here that there exists a human gene pool in case of humanity’s self-destruction or a global catastrophe…” “Are y ou try ing to say y ou’re altruists?” the new Russian countered. “You’ve gotta live, guys, t oday, to-day … You’ve gotta think about the children, about t he children, they need a basis, a ba-sis. Now y ou, Valera…” I was p retty tired of th is nonsense and walked a bit ahead, shaking my head, when up ahead three European-looking girls app eared. I automatically looked at t hem and there on each of their foreheads was a drawing of a ‘third eye’ with lids and lashes.

“Hello. You forgot to paint the lashes of y our ‘third ey e,” I interjected.

The their girls stEnglish opp ed,wasn’t and webad. began a conversation. It turned out they were from Israel and all three had served in the Israeli army. Now on leave, they ’d come to Nepal, and “T hey’re not bad?” said the new Russian, assuming they didn’t sp eak Russian. “Ernst, ask if any of th em emigrated from Russia.” I asked. It turned t wo of the girls came from Western Europe and the t hird was a native Israeli. “Too bad. I would’ve gone after t hem,” said t he new Russian, who had managed t o conduct international business with a knowledge of English that didn’t go beyond ‘y es’ and ‘no’. “Tell me, girls,” I asked, “the drawing of the ‘third eye’ on your foreheads-is it a joke or does it mean something?” The girls t old me that nearby w as a restaurant called The Third Ey e, and that t he custom was t o draw a third ey e on y our forehead before entering. We became interested, and because we had nothing with which to draw a third eye, we went to the restaurant without anything on our foreheads.

In t he restaurant t hey sat us all together at a larger table, not p aying much att ention to our foreheads. A young lady from Ireland, smiling uncomfortably, was also sitt ing at the t able, and we had to share our company as there were no more places. “Let’s get acquainted,” Sergei Seliverstov proposed, introducing each of us and emphasizing the purpose of our expedition. Sergei introduced the new Russian as a successful Russian buisnessman. “Oh,” the Irish girl exclaimed, “you study previous civilizations! Many people in my country are interested in the subject. A lot of people are trying to develop their ‘third ey e’ by going to s pecial classes on meditation. But I saved money and came to study meditation here, at the source. I’m trying to develop my ‘third ey e’. I even go to t his restaurant because of its name. Tell me more about y our expedition.” “Yes, tell us more,” the Israeli girls asked as well. As w e ate and drank, we explained the basic points of our expedition. “T hat’s very interesting,” said the Irish girl. “And y ou’re probably th e sponsor of the expedition?” she asked, looking at t he new Russian. “Yes,” the new Russian lied. “What success have y ou had in developing y our ‘third ey e’?” I asked the Irish girl. “Very minor,” she answered. “In general, do you know what the ‘third eye’ is?” asked Vener Gafarov “I know,” replied one of t he Israelis and pointed to t he drawing of the t hird eye on her friend’s forehead. “The Buddhist religion,” I began to explain, “distinguishes five different kinds of eye: 1) The fleshly eye, or our normal two eyes; 2) The divine eye, or the eye that can see far into space and time. In other words, this eye helps us to see into the Universal Information Field and as a result to predict things; 3) The wisdom eye, or the eye that allows us to see into our own soul and to analyze it in order to understand the truth that life is first and foremost your soul not your body; 4) Th e Dhamma eye, or t he eye that helps us realize the teachings of t he Buddha. We can understand it, I think, as t he ability to int erpret the Buddha’s t eachings, hich are very complex. 5) Th e Buddha eye, or the ey e of the t eacher. This can be understood as the ey e of the individual dedicated to t he study of p revious civilizations. “So, a p erson can have five eyes at t he same time?” asked one of the Israelis. “In my view, the Buddhist religion understands by the word ‘eye’ the ability of an individual to experience and analyze t he spiritual moments of life,” I responded. “And which eyes did the Buddha have?” the Israeli girl continued. “As the Tibetan teacher Mr. Min told us,” I explained, “only the Buddha possessed the ‘third eye.’ It’s poorly developed in other people. But the ‘third eye’ never looked like an eye, even in the Buddha. People learned of it because a ray of light eminated periodically from the area of the Buddha’s forehead. With this ray of light the Buddha summoned peasants to his sermons. The ray of light eminating from the Buddha’s forehead could be one of five colors: white, light blue, green, yellow, or red.” “Oh, that must have been very exotic,” exclaimed the Israeli girl. The new Russian listened closelyto the translation of Valentina Iakovleva, then asked: “So he t Buddha had a source of lig ht in his forehead?” “I think,” answered Valery Lobankov, “that it was an effect of t he transformation of p sy chic energy into light. You’ve probably heard of telekinesis, when it ’s p ossible ith t he help of psy chic energy to move, for example, a glass on a t able. T hat’s the t ransformation of p sy chic energy into mechanical energy. By the same transformation p sy chic energy can give off the effect of light.” “Tell us more about t he ‘third ey e’. After all, I came here to develop it,” said the Irish girl.

“T he ‘third eye’ is a part of the brain,” Valery Lobankov began to explain. “If the brain sp ins the t orsion fields of the soul t hen the ‘t hird eye’ is t he organ that t unes the frequency of the torsion fields of the various constituent parts of the soul. We can speak of three basic functions of the ‘third eye’: o T he intellectual function, which t unes t he frequency of t he links to the Higher Mind. Evidently, the Ordained, like Madame Blavatsky, use t heir well-developed ‘third ey e’ and can tune t hemselves to the frequency of t he Universal Information Field; o T he meditative function, which tunes the frequency of t he torsion f ields of one’s ow n soul t o various levels. T here are 112 different kinds of meditation, each of hich requires individual tuning to t he app ropriate frequency; o T he function of inner sight, which tun es the t orsion fields of various organs so t hat t he individual can see his ow n organs and diseases. “In children,” Valery continued, “th e ‘third ey e’ exists as a rudiment; it is t he memory of t he ‘third ey e’, which was well-developed in p eople of p revious civilizations. Do y ou remember what was writt en in ancient literature that the At lanteans could move enormous st one blocks with a glance? How are we to understand t hat? With the help of their ‘third eye’ they could tune themselves to the frequency of the stones’ fields and then spin the torsion fields in order to defy gravity. During that process, the stone became light, and once the direction of the stone’s torsion fields was altered, it could be moved.” “Do y ou hear that, Ernst ? Tell the Israelis t o move a glass with a look. Aft er all, they have a ‘third eye’,” the new Russian joked. “Of course, I can’t move stones wit h a look,” said the Irish girl, “but it seems after my lessons in meditation I’ve become bett er able to sense my soul. I can feel now that our material world isn’t t he most import ant thing. The import ant thing is the soul. But I wonder why the ‘t hird eye’ began to degenerate in our civilization?” “Have y ou read Helena Blavatsky ?” I asked her. “No, but in our meditation classes here in Nepal, they sp oke of her as one of t he great Ordained Ones.” “In order to answer your question as to how the ‘third eye’ developed and then atrophied, you need to know the history of the development of the human races. The literary report s on t his are basically the same, but Helena Blavatsky offers the most detailed discussion of the subject in her book T he Secret Doctrine. Blavatsky understands t he human race not as a p eople, but as a civilization. For example, the first race is the civilization of the first people on earth. In her book Blavatsky also rites about the source of this information, when a v oice seemed t o dictate scientific findings t o her. She was completely convinced that the Higher M ind transmitted information regarding the histor y of the development of mankind on earth through her to her contemporaries. I have no reason not to believe her insofar as what s he rote in her book corresponds w ith oth er religious and scientific findings. T his is the soundest book in the world. And so, Blavatsky writes, t here were four races of man on earth before us. Our race is the fifth.” “Excuse me. The restaurant is closing,” the waiter informed us. “What poor timing,” the Irish girl exclaimed.

“No problem,” said the new Russian, who held out a t wenty dollar bill to the waiter. “Valya, tell him that t his is so t hat we can sit here for as long as we want. And order some more wine for the women. I’m also interested to know where we came from. I also try to prove to my friends that we don’t come from apes.” The waiter was glad to take the t wenty dollars and st ood courteously at the back of t he hall, catching our every glance. “Nep al is a poor country. For them tw enty dollars is a whole salary,” added Sergei Selivestrov. “Look,” continued the new Russian, “for twenty dollars you can buy a whole restaurant! In Moscow you can’t get a cup of coffee for that money. In Moscw a waiter ould demand at least 300 bucks for th is service. And here, look what it costs… Eh, if only we had this kind of service in Moscow!” “And so,” I continued, “according to M adame Blavatsky there were five races of man, of w hich ours is t he fifth. Life on earth arose as matt er became increasingly dense over a p eriod of several million y ears. People, animals, and p lants arose at t he same time. Each race arose from the p revious one. “T he first race, which is referred to as t he “self born,” first ap peared on earth as ethereal creatures as th e non-phy sical world, that is, the world of ps y chic energy, grew more dense. They were angel-like beings who could freely p ass t hrough walls and ot her hard objects. They resembled luminous, incorpor eal forms from t he lunar world and were between 40-50 meters in height. The p rotop lasmic body of these p eople of the first race was not made of the same material as our mortal frames, but of a material that w as more wave-like in nature. They were cyclopses, having only one eye, and t his ey e functioned like the ‘t hird eye’, est ablishing a telepathic connection ith t he surrounding world and the Higher Mind. People of t he first r ace multiplied through division and gemmation. They didn’t have a language, but they communicated t hrough what is called ‘t hought transmission.’ They could live at any temperature. “T he second race of p eople, called the ‘sweat born’ or the ‘boneless ones,’ appeared on earth t o replace the first race. The p eople of t his race were also ghost-like, but denser than t he first race. There were short er, but still reached 30-40 meters in height. They were also one-eyed and communcated with one anot her by thought transmission. The p eople of t he second race were of a golden-yellow color. They multiplied through gemmation and sp orogenesis, but toward the end of the existence of the second race, hermaphrodites appeared, that is, a man and a woman in a single body. “The third race of people, known as the Lemurians, replaced the second race, and can be divided into early and late Lemurians. “Early Lemurians grew to a height of 20 meters and had a significantly denser body, which makes it imposs ible to call them ‘ghost-like’. T hey also had bones. The bisexed hermaphrodite began to acquire masculine characteristics in some cases and in other cases female characters. As a result, the separation of the sexes occurred and sexual reproduction appeared. The early Lemurians had two faces and four arms. They had two eyes in front and a third eye in the back, so that they had what appeared to be two faces. Two arms served the front of the body and the other two arms served the back. The eyes in front provided physical sight, while the eye in the back was basically for sp iritual vision. The Lemurians w ere of a golden color. They communicated with one another through t hought transmission.

“The late Lemurians, or Lemuro-Atlanteans, were the most highly-developed people on earth, with a very high level of technological advancement. Their achievements include, among other t hings, t he building of the Egyp tian sp hy nx, the enormous ruins at Salisbury in Great Britain, several monuments in South A merica, and others. The height of the late Lemurians reached 7-8 meters. They had two eyes and t wo arms. The ‘t hird eye’ had moved inside their skull. The color of their skin was y ellow or red. They had monosyllabic speech, which has been preserved until today among the p eople of the South-Eastern region of t he earth. Madame Blavatsky considered the flat-headed Absrcines of Australia to be t he offsp ring of the late Lemurians, who surv ived and evolved into savages on the Aus tralian continent, w hich has been isolated since ancient times. “The fourth race of people is known as the Atlanteans. The Atlanteans had two physical eyes in front and a ‘third eye’ hidden deep with the skull that still functioned ell. They had two arms and reached a height of 3-4 meters, but toward the end of their existence they began to get smaller. Some of the Atlanteans were yellow, others ere black, while still others w ere brown or red. In t he late period, Atlantis was primarily inhabited by y ellow or black Atlanteans, and they battled each other. At first the Atlanteans spoke an aglutinative language, which still exists among some native tribes of South America. Later they developed more highly-developed, inflected language that is the basis of contemporary languages. The inflected language of the Atlanteans is the root of Sanskrit which is today the secret language of the Initiates. “T he civilization of the Atlanteans was also rather highly developed. They received knowledge by connecting to t he Universal Information Field, mastered hyp nosis and the t ransmission of thoughts across distances, and could influence gravity. They also possessed fly ing machines (vamana), built the s tone idols on Easter Island, the pyramids in Egypt, and many other mysterious ancient monuments. “The fifth race of people, that is, our race, which is referred to in the estoteric literature as the Aryan race, appeared alongside the late Atlanteans. Most people of the fifth race are less developed and cannot use the knowledge of the At lanteans for t heir own development. At first t he peop le of the fifth race were tall (2-3 meters), and then grew short er. Their ‘t hird eye’ is almost completely non-functioning and so a constant connection t o th e Universal Information Field has been severed and they can no longer access information from there. Gradually the out ward app earance of peop le of the fifth race took on t he features of modern man.” “T hat’s interesting, but it’s complicated,” said the new Russian. “I feel with my ‘third ey e’ that we need to order some more. Valya, call the waiter…” “T he first t wo races were cyclopses,” I continued, “and t hey only had what we call a ‘third eye’, which is all they used in life. The t hird race, with t wo faces, had in addition to a ‘third eye’ situated at the back of their head two physical eyes in the front, which they used for seeing in the physical world and helped their ‘third eye’.

In the fourt h race, the Atlanteans, the ‘t hird eye’ moved inside the skull but continued to funct ion. In our race, the fifth race, the ‘third eye’ is just a rudiment in the form of the epiphysis. But in our race there’s arisen a tendency, as suggested by Madame Blavatsky, to re-develop the ‘third eye’. And when the Atlanteans sensed the regression of t he ‘third ey e’, they attempt ed to artificially stimulate it. Similarly, in our race we have schools of meditation, which, as we know, st imulate the development of th e ‘third eye’. For example, you’ve come here to strengthen your ‘third ey e’,” I said, looking at t he Irish girl. “Oh, I’m proud, if I can put it this way, to be walking ahead of the entire planet,” the Irish girl resp onded. “But the girls are bored,” said the new Russian, nodding his head at one of t he three Israelis. “ Let me change the subject for t he sake of entertainment, as t hey say. Recently our Russians here in Katmandu organized a rickshaw race. Ernst, t ranslate for me. Just imagine it, we’re big guy s and w e sat in t he rickshaws, and the drivers, little Napalese guy s p edal with all their might. It was really interesting! M y friend Vity a won. I felt sor ry for the rickshaw drivers but each of us forked out as much as they’d take.” “I feel bad for the drivers,” said one of t he Israelis. “Don ’t feel sorry for them,” Vener Gafarov replied, “t hey need to earn their bread. They don’t care about p ride.” “As for pride,” I interjected, “Helena Blavatsky writes that when people become proud, thinking they’re rich, the ‘third eye’ stops functioning, cutting these people off from the Higher Mind.” “Why is the ‘third eye’ called an eye when it’s hidden inside the skull?” asked the Irish girl.

“Anat omists have discovered that in the p rocess of embryogenesis t he ‘third eye’ is formed like an eye. This is understandable as t he first t wo races had only a single

eye, one that we now call the ‘third eye’. M adame Blavatsky indicated that. T he higher a person’s sp iritual development, the more developed is his epip hy sis, his former ‘third eye’.” “T hank y ou for a wonderful evening. I learned a lot about the ‘t hird eye’in this restaurant called The T hird Eye,” declared the Irish girl. With a decisive gesture t he new Russian halted everyone, t hen reached into his pocket for money and p aid for everyone, not forgett ing to leave a tip for t he waiter. “So, did y ou find it interesting?” Sergei Seliverstov asked t he new Russian. “You understand, y ou have to leave something behind in this life. Not just money, not just a house and a car, but something spiritual. If you recall, the epiphy sis in children is more developed, and so they sense the sp iritual bett er. Therefore, the sp iritual state of their parents…” “I und erstand that ,” replied the new Russian. “You need to leave your children not just a house and a car. You need to do t hings t o make them proud of the sp iritual development of their parents. By the way, Sergei, it’s actually funny that for twenty dollars we had the restaurant for half the night…”

Chapter 4

The Next Time We’ll Take It More Seriously

Of course, t he new Russians are t he unsuccesful result or our unsuccessful transition to a free market, when political romantics with the same old tot alitarian communist way of thinking could only create t he most unsuccessful version of capitalism: the “wild market.” In that environment th e face of the nation w as represented by individuals with a low level of culture and a criminal mentality, as t hey were best suited to the wild laws of society. For example, it is difficult for a cultured person to give or to take a bribe, without which it’s difficult to get anything done. But the new Russians do that very naturally as it doesn’t contradict their ay of t hinking. And so t he new Russian will win, while New Russians t he cultured person will go from office to office in search of some justice until the end of his days.

If the w ild laws of our society continue for too long with a ruling class of peop le without any concept of honor, conscious, goodness and love, then t his will inevitably lead to a decline in the intellect of the nation as a whole, that is to say, the nation will grow more savage. However, as a result of our research, we’ve come to the conclusion that this period of savagery, which is the opposite of progress, has often appeared not only in Russian history but in the history of previous civilizations as ell. But we will discuss this further in the final part of the book. And now I would like to simply express the hope that the new Russians-God forbid!-aren’t the first savages in our future as a savage country. Russia’s authority abroad has fallen sharply not only because of t he loss of its former military p ower and the unatt ractive appearance of our leaders, but also because the aforementioned new Russians have begun to represent Russia outside the country. These new Russians somehow don’t fit in with the fact that Russians were the first t o overcome the sound barrier, to conquer space, and created the best educational sy stem in t he world. But peop le are inclined to make generalizations about a country on the basis of a single meeting with a rep resentative of that count ry and to forget the country ’s historic achievements. We, the members of the expedition, could never have guessed t hat t hese “glorious rep resentatives of t he Motherland” would influence our work in far-off Nepal. It turns out t hat several of these new Russians had gotten rich very quickly and now decided to raise their level of sp irituality. These guys start ed going to t he temples of Katmandu and by hook or by crook arranged meetings with high-ranking lamas, talking loudly the whole time and having themselves photographed with the lamas as a souvenir. How exotic! Won’t the guys back home be jealous! In p rinciple, curiosity regarding the incomprehensible sp iritual asp ects of our lives is p raiseworthy , and photos, of course, are not forbidden, but t he form of addresshen a self-confident foreigner slaps a lama on the back like an old buddy and says: “What a p uny little guy !”-is, to say the least, baffling to the lamas and, I think, unpleasant. This is evidently one of t he reasons we were unsuccessful in our meetings w ith t wo high-ranking lamas. These lamas headed two of t he largest Buddhist temples in Katmandu, which our “ brothers” has undoubtedly visited. And although our expedition was international in character, Russians made up the greater p art. We never concealed t hat. But we desp erately needed t o have successful conversations w ith t hese lamas! Only the lamas had t he right to decide whether t o divulge the “ secret teachings of the lamas” or not. Only the lamas could be inducted into t he secret teachings of antiquity. O nly the lamas could p oint t o t he material evidence of the existence of a human gene pool in t he form of extended samadhi. Only the lamas knew people who might have access to the bodies of Atlanteans in a st ate of samadhi and who could p recisely describe the facial features of p eople from a p revious civilization.

In general, we had all the evidence to make the lamas believe us: the face of the Atlantean we’d drawn generally coincided with the image held by Indian swamhis of people from a previous civilization, and we’d learned from swamhis and scientists a lot of new evidence tied together in a well-balanced, logical chain. It was difficult to imagine that the overly familiar behavior of our fellow Russians w ould turn out to be the st umbling block we’d feared.

Shaskand Ariel arranged our meeting with the Rinpoche lama through the rector of Nepal University. The lama, who was introduced to us in advance, had been given some scientific material. He received us at the ap point ed time in the company of his p upils. Germans, D anish, Americans, and individuals of other nationalities were represented in his entourage, which numbered between twenty and thirty people. Everyone was sitting on the floor, some with their eyes closed, others whispering to themselves, and st ill others silently st ared at the lama, while some looked at us with int erest. These p eople dedicated t heir lives to acquiring the spiritual knowledge of the East and had been living in Nep al for many y ears. They all spoke Nep alese. We were seated on low, soft cushions in front of the lama. Next to me sat a light-haired Dane who introduced himself as the lama’s translator. I had the feeling that the lama sp oke English well, but for some reason he preferred to speak with us t hrough a translator. And although I didn’t sp eak Nepalese, I sensed t hat the D ane, whose English was rather p rimitive, sp oke Nepalese even worse.

When I began to sp eak of our hy pothesis regarding the srcins of humanity, I tried to sp eak comprehensibly, and so s implified my English to an extreme, which made me feel extremely awkward and embarrassed. T he lama half listened t o what I was saying and didn’t listen t o th e Dane’s t ranslation at all. Peop le constantly app roached him, and he would p lace a blessed scarf around their neck and give them some consecrated food. T he Dane was const antly muttering something in Nepalese in his ear and every other moment touched me on the shoulder, asking me to repeat a sentence in which I’d unwittingly used a more complex English word. Finally, I’d had enough and I addressed the lama directly, showing him the drawing of our hypothetical Atlantean: “Have you ever seen an individual of such an appearance?” “A p erson’s out ward app earance is a ph ys ical manifestation of his sp irituality,” said the lama, unexpectedly shifting into good English. “The eyes are t he most important feature in a person’s appearance for they reflect his wisdom. There are two aspects to the concept of the ‘wisdom eye’ in Buddhism: on the one hand, it sup ports feeling and is a link t o t he sensing organs, during analysis of which one must take into account t he object of vision, consciousness, and the s ensing organs…” “Forgive me,” I interrupted, understanding that we had been fed empty phrases and consoling my wounded vanity with the fact that the Dane was no longer speaking into the lama’s left ear, “but that drawing is a reproduction of the face of the person whose eyes are portrayed on the walls of your temple, the temple of Swayambunath, Valery Lovankov took t he phot o of t hese eyes on t he walls of t hat t emple, and then we conducted opt halmo-mathematical analysis and reconstructed the face of the one who possessed those eyes. Tell us, please, whose eyes are these?”

“T hose are the eyes of wisdom,” the lama began, “which reflect aims, firm desire and that w hich ey es should reflect. T he Buddha taught t hat it is necessary to see the quality in every thing, the outer form of which is wisdom.” I almost asked: “What are the eyes of wisdom?” but st opped in t ime, realizing that there would follow a cascade of words t hat we w ouldn’t understand at all.

“Are t hese the eyes of Buddha?” I asked, coolly. “T he Buddha had 32 measurements and 60 qualities, one of w hich was his eyes. Special artist s p ortray ed his eyes on the walls of the t emple in order to reflect t heir isdom. Wisdom comes not only from t he eyes but also from the heart…” the lama eloquently stated. “What can you tell us about the nose?” I asked, pointing it out on our hypothetical Atlantean. “T he unusual nose is a manisfestation of un usual pow er,” answered the lama. “What kind of unusual power?” “The power of the soul.” “As far as I understand, the power of the soul comes out of the eyes…” “And from the nose as well.” “Can the p ower of t he soul be manifested p hys ically, for example, by moving objects?” “It can.” “What role does the nose play in that?” “A great one.” “What can you say about the ‘third eye’?” I asked, pointing to it in the drawing. “T hat’s a tuft of hair made from his brow s,” the lama answered with a smile. I felt that the lama was beginning to make fun of me. The Dane also had a smile on his face.

“Whose teachings did the Buddha bring to earth?” I asked, mustering all my patience. “The Buddha is freedom. When you are free from the sensation of your body, you will know the world. It’s important to feel yourself outside your body…” “So whose teachings did the Buddha bring?” “All teachings were in the Buddha’s mind.” “Excuse me, lama! My last tw o questions. T he first one-does our A tlantean remind you of someone who’s entered a state of samadhi?” “How do y ou know about samadhi?” the lama asked and stared at me. “Indian Swamis t old us about it. We supp ose with a rather high degree of certainty that somewhere here in Tibet, in caves under conditions of st able temperature, bodies are preserved in a stone-still state-and these are people not just of our civilization but also of previous civilizations. T his is a kind of human gene pool, the preservation of which is your highest calling, dear lama. “And then t here’s t he last message of ‘SoHm.’ Why is it t he last? It could be interp reted as a warning to mankind: in the even of your self-destruction, this will be the last civilization on earth. The human genepool will no longer be necessary, which means that the individuals who have been preserved will never leave the state of extended samadhi and will not give rise to a new civilization. And so, dear lama, I think the time has come to explain to mankind that our civilization may be the last one on earth. Look at all the weapons in the world! Look at h ow t he sp iritual development of our s ociety is increasingly rep laced by narrow-minded material development, and peop le’s main purp ose in life is t o get rich. Peop le are prep ared to do any thing for the sake of money… O nly a small number of p eople from the developed countries,” I said, pointing to the lama’s students, the foreigners sitt ing in th e hall, “are occupied with their sp iritual development. But they ’re only doing it for t hemselves and not hing more. But in order to sincerely and truly believe in the trut h and p ower of religious t hought, people need new facts, new t eachings. I can tell y ou with my hand on my h eart that, t o a great extent, peop le see religion as a beautiful fairy t ale…” Silence followed. The lama tapped his fingers on his knee. The Dane looked me straight in the eye with a piercing gaze. “Samadhi is protected,” said the lama suddenly. “There is power there. Every stone… It isn’t only my calling… By the way, what was your second question?” “I wanted to ask what you know about the final message of ‘SoHm’?” “T he same as you,” rep lied t he lama.

“I invited the lama to go out onto the balcony, which offered a view of the oval tower with the portrait of the strange and enormous eyes. These were the eyes we’d subjected to scientific analysis; they were the source for our reconstruction of the unusual face, which we proposed was that of an Atlantean. Why were these eyes a central symbol on Nep alese and Tibetan t emples? What did t hey sy mbolize? We weren’t satisfied with t he common explanation that these were the ey es of wisdom. Perhaps ancient t eachings had something in common with our op thalmo-geometry in that t hrough a representation of the ey es a person’s entire app earance could be codified. Perhaps this was a portrait of the eyes of the proto-father or proto-mother of our civilization. Perhaps these were the eyes of someone in the human gene pool, destined to be the ‘savior ’ of mankind in the event of our self-destruction. The eyes of our fut ure savior… it could be. But the lama didn’t say any thing like that. I consoled my wounded vanity with t he unbelievable coincidence that we calculated the Tibetan race to pos sess ‘s tatist ically-average eyes’ and it is pr ecisely h ere in Tibet that representations of unusual eyes adorn all the temples. We were phot ographed with t he lama. The Dane was also in the p ictures. “You, of course, know the riddle of these eyes,” I said, p ointing to the tow er. “Look at my chin and you won’t see my forehead. Look at my forehead and you won’t see my chin. Look at one eye and you won’t see the other. Look at the other eye and you won’t see the first,” the lama pronounced. “But the ey e works like a scanning beam!” The lama, who w as not tall, raised his eyes t o look at me then ap proached me and gave me a hard slap on t he back. “Don’t feel frustrated,” he said, giving me another slap on the back and laughing loudly. I felt uncomfortable. The Dane continued to look at me askance. “So why don’t you slap me on t he back and laugh,” asked the lama.

I didn’t say anything. “You Russians come here and don’t pay any attention to the people who are here in front of me. They talk loud, laugh, slap me on the back then get photographed. Tell me why they,” the lama pointed to the foreigners sitting in the hall on the floor, “why these Germans, Dutch, Americans, and Englishmen kneel before me while y ou Russians… I personify ancient wisdom and know ledge, the generation before our ancestors. He,” the lama pointed at t he Dane, “has already been living here in Nepal for 22 y ears, study ing meditation and the ancient teachings. The Dane nodded. “I can’t answer for the Russians who’ve been to visit you,” I replied. “I see that you are serious scientists, that you’re not like them,” said the lama. “But how can I entrust the ancient teachings to you, representatives of a country where there are rich p eople who see in us not hing more than exotic natives and haven’t an ounce of respect or int erest in our ancient t eaching, who t hink that if they have a lot of money, then the entire world is op en to t hem. Russia is a rich country. Nep al is a p oor country. But here, in Nepal and Tibet, there is knowledge that doesn’t exist anyw here else in the world. We respect y our education, your s cience, but y ou must also respect our religion. One of y ou Russians t ried to slip me one hundred dollars after we were p hotographed together, but good p eople make offerings.” “I can only apologize for t hem,” I said. “What do I need your apologies for? You’d do bett er to t alk with those peop le in y our country, t alk to them on t elevision. If our ancient t eachings were to fall into t he hands of such people, they could be turned to evil purposes. If those people discover something, for example, a person in samadhi, they would put him on display like an animal in a zoo and t ake money for it. The Chinese communists destroy ed the t emple and pagodas in Tibet, murdered lamas, and mocked our ancient values. Fortunately, there are forces prot ecting samadhi. If t hese forces are powerful, there is nothing that can opp ose them. Your country possesses enormous military p ower, but even a nuclear weapon cannot op pose these forces. Yours is also a communist country where God was forgott en and your leaders were raised up like gods!” “Ours is a former communist country.” “All the same. If there are rich people in your country like the ones who come here, then you can’t be trusted. Money rules the world. They buy science and religion for a song, and t hen do not hing sensible, in t he end destroy ing them.” “But there are people like that in every country...” “Of course there are.” “Please allow me, lama, to explain something. Russia’s in a difficult situation right now. After the transition to a free market, science and education, which were highly developed, have taken a back seat. Scientists w ith an international reput ation are now among the indigent, while uneducated p eople who can only calculate t he percentage of their profit from a buy-sell transaction have gotten rich and think that everyt hing depends on them. In our country we call these rich but under-education people ‘new Russians.’ These are the ones who are now flooding various countries, and peop le judge Russia on the basis of their behavior. But not all Russians are ‘new Russians.’” “But just such people are in the leadership of your country,” the lama replied. “Unfortunately, that’so, but I hop e not for long. Politics is an unpredictable thing.” The Dane, who was again sitting next to me, for some reason began to translate my words into Nepalese and, tapping me on the elbow, asked me the meaning of some English words he didn’t understand.

“Science is international in character,” I continued, letting the Dane know with my body language that his t ranslation was unnecessary. “We Russian scientists aren’t guilty that our country has in the last few y ears acquired such a reputation because of the ‘new Russ ians.’ I’m a scientist and a surgeon. I’ve traveled to forty countries in the world and have been to many count ries many times. I’m asked why I go to different countries and give lectures and demonstrate my newest op erations. I satisfied my geographical curiosity a long time ago. It would be a lot simpler for me to make big money off my medical inventions by selling them to some rich company or by creating my own private clinic, where the largest share of the profits from my operations would go into my own pocket. But, my dear lama, science comes from God. If God gives you the ability to invent s omething valuable, consider it a gift from God that gives you personal satisfaction. But later you become a slave to your inventions because you begin to feel the need to distribute them more and more widely, at first throughout your city, then your country, and finally the orld. And believe me, far from every scientist today thinks of personal profit or fame. More often there is no profit and your fame disappears when your inventions are picked up by other scientists who modernize them, and t he srcnal bearer of t he idea gradually returns t o the shadows. It would seem, at first glance, more logical to hold onto your unique invention for as long as possible, demonstrating the amazing results of your operations without showing anyone the technology. But true scientists rarely do this because they have a deep vocation, which tells them their invention isn’t something private but is meant for all people. So you are a slave to y our abilities, an instrument of your inventions and of th eir distribut ion. Your invention both comes from the Universal Information Field and adds to it . And so, my dear lama, my country has nothing to do with this, and even less so the new Russians, who aren’t its finest representatives.” “And why didn’t y ou move to America?” asked the lama. “A merica is buy ing up great minds from all over t he world, including your country. America has created good conditions for science.” “I know America well. I’ve been there many t imes,” I replied. “T hey offered to buy me, too. But I didn’t accept for two reasons. The first-conscience. The great Russian director Tarkovsky made a film Stalker, and the main idea is that the strongest human emotion is exagerrated in a special zone. The emotion is conscience. People in this zone would die and their conscience would be caught. Science is never done in isolation, you always have colleagues. I also have colleagues who have travelled a difficult scientific road with me. I would never leave them because my conscience would bother me. “T he second reason is that , as I mentioned before, many scientist s living in emigration in America begin to ‘fade away.’ I can’t say why exactly, but it seems t o me that the influence of American society, p ermeated by the chase for t he dollar, has a p ernicious effect. The source of science is first and foremost sp iritual.” “You are right. Science is first and foremost spiritual, which places it close to religion,” said the lama. “This is precisely why, my dear lama, I asked you a lot of scientific questions, to which you answered, if you’ll excuse me, with pat phrases from a sermon for ayward boys,” I said. “Next time I’ll be more serious,” said the lama and let out a good-natured laugh. “You must understand me as well.” “My I ask you a philosophical question,” I said. “Why is science so poorly developed in your country? Are your spiritual leaders suspicious of it?”

“We are a poor country, and science demands a lot of money.” “But why is your country poor? Even your pupils,” I said, pointing to the foreigners in the hall, “would prefer to live in a righ country where there are no poor.” The D ane nodded his head. “We have a lot of p oor p eople here and a high birth rate. People are used to a very modest diet and to very modest living conditions. It is difficult for t hem to imagine how they could live better. A psychology of poverty has formed.” “I don’t think this is the only reason,” I put in. Religion also plays a large role in your country’s poverty.” “Religion?” “T he religious t eachings of Buddhism and Hinduism, as far as I k now t hem,” I continued, “preach t he clear priority of th e sp iritual over t he material. You t each t his in y our schools of meditation in in your other religious schools. I’m not in the slightest calling into question t he priority of the spiritual over the material, insofar as, according to religion, the material world was called forth from the spiritual, through a process of gradual consolidation. But when the role of the spiritual is exaggerated, it causes an ordinary believer in your country to treat life on earth as something that means little and so he doesn’t put great effort into improving it. The body for him is just a beautiful instrument of the soul and he has no regret in leaving it behind. And so, I believe there must be a ‘golden mean’ in bringing religious teachings to a large number of people.” “But we can’t move away from our holy religious writings!” exclaimed the lama. “Religious writings, which have come into t he world t hrough the p rophets, are meant, in my view, for h ighly educated and highly cultured peop le. Besides, as y ou know, religious teaching is flexible and can change to a greater or lesser extent according to living conditions. For example, my dear lama, you could begin to preach that every individual should, at one and the same time with his spiritual development, must work hard, receive an education, and create for himself and his family living conditions that are worthy of a human being. You will see the results very soon insofar as y ou religious figures carry great weight and enjoy enormous pop ularity in your country.” “Hmm… yes.” “Accoding to y our religion, the Buddha had tw o states: a p eaceloving state and a st ate of anger. It ’s impossible to achieve everything only through p eace. Sometimes y ou need to be angry t o force peop le to work more effectively and t o enrich their country. Then y ou’ll have the conditions for t he development of science. The role of science is great. After all, what is religion? Religion is the teachings of previous civilizations, achieved as the result of scientific research. And so the development of science and the contribut ion to the Universal Information Field is sacred work. It is science that can further develop, correct, and contribute t o religion. We can’t always use the teachings received from the Universal Information Field as dogma. We have to contribute to it and to correct our conditions here on earth accordingly.” “You are probably right,” said the lama. “Today y ou can’t denegrate the role of the material to s uch an extent. T hat will stop the development of science, whose sacredness we cannot deny,” I continued. “Take samadhi as an example. As we all know, during samadhi the sp irit leaves the bod y but maintains a link to it. By lowering the metabolism to zero, the body can be preserved for millions of years. People may ask w hy is it necessary t o preserve the body if t he spirit is more import ant. The answer is simple. The body was created through a process of extended evolution and there is no reason to neglect it. It is better t o p reserve it t han to create it all over again.” “But peop le today w ant more and more to acquire sp irituality,” said the lama. “Look at your pupils. Many of them have an otherworldly look in their eyes. These individuals, who have renounced everyday life, can hardly change society with the goal of lifting the level of sp iritual development. In t he best s cenario, they are capable of p ersonal spiritual satisfaction.” “T he Dane tapp ed my elbow and asked me something in Nepalese for some reason. “Speak English.” He didn’t reply. “We,” said the lama, “put particular emphasis on spiritual development, and in this we stand in opposition to the rest of the world, in which the material is in a state of hypertrophy.” “You’re probably right about th at. There must be balance in the world. Let me give you an example in sup port of what y ou’ve said. Do y ou know of Helena Blavatsky?” “Yes, I have her books.” “From Madame Blavatsky’s books we’re given to understand that the pyramids were created for many reasons, one of which was the preservation of the bodies of individuals in a state of samadhi. But the body of the Egyptian pharaoh was removed from the pyramid at Khaops And taken to the British museum. Who knowsperhaps th e Egyptian pharaoh was alive, and all the tales about the Egyp tian secret for p reserving bodies were fables. Perhaps, t he Egyp tian pharaoh was in a stat e of deep samadhi. But now his body has been put on display and, of course, the temperature necessary for samadhi has not been preserved. Now it is unlikely the soul

ill return to the pharaoh’s body. Explain to me, lama, why the special powers didn’t protect the pharaoh.” “I think they aren’t there in the pyramids.” “Why.” “I don’t know.” “Let’s return t o th e role of religion in society,” I said. “Let’s analyze t he various forms of religion in the West. It seems to me t hat t he most successful form of religion is Catholicism. It combines strict discipline with individual freedom. Therefore, Catholic countries are among the most developed in the West. Compare the Catholic religion wit h Islam. Even if you take away some of t he strictness and restrictions of Islam, there still enough freedom. The result is well-known: the M uslim countries are lagging behind the Catholic ones. Compare th e Catholic religion to Eastern Orth odoxy. There is more freedom in Orth odoxy but the result is the s ame: the Ort hodox countries lag behind the Catholic ones. Or compare Catholicism with the Buddhist and Hindu religions are India, Nepal, Butan and other countries in the region. There the individual is focused first and foremost on his sp iritual development and oft en disregard the material asp ect of life. The result is that, while enjoying a high level of sp iritual development, the economic conditions of these countries is far fr om enviable. An exception is the Jap anese version of Buddhism, in which spiritual development is tied to strict discipline in the material world. The result is t hat Jap anese’s p rogress is indisp utable.” “Yes, y ou are probably right.” “We all know that God is one,” I continued. “So why don’t y ou alter y our religion, correct it, t aking into account at least those h istorical effects of different religions on society. There have been many p rophets on earth who created many different varieties of religion. Experience has already shown w hich of the p rophets was more right. I think t he time has come for interaction among the representatives of various religions t o t ry to formulate a single religious teaching, based on t he fact that God is one. Historically, this would be right. Just remember the many religious wars that continue to be fought to t his very day in Yugoslavia, Israel, etc.” “T his has been an interesting conversation. Thank y ou,” said the lama.

“M y dear lama, when could you see us again so that we might have a serious scientific conversation? Yesterday Valery Lobankov met with the Tengo Lama but, unfortunately, with negative results. T he Tengo Lama acted like you did at the beginning of our conversation. But w e’re scientist s…” “I promise that t he next time will be more serious,” said the lama. “Just wait! You would do better to meet with the Bonpo Lama. The Bonpo’s religion is the most ancient religion on earth, and the Bonpo Lama possesses much more knowledge than I. He is a great man. He emigrated to Nepal from Tibet, where he was persecuted by the Chinese communists. He doesn’t have a big temple of his own y et, but his knowledge is collosal. The Bonp o Lama is an old man. I w ill call him tomorrow and tell him about y ou. I promise he’ll receive you and he’ll be open with y ou. Come to see me tomorrow evening at seven o’clock.” “Thank you.” The lama glanced at t his p upils sitting in the hall and walking around them led us out. I looked around. The D ane contined t o watch us gloomily from behind.

Chapter 5

The Revelations of the Bonp o Lama

The Lama kept his p romise. He telephoned the Bonp o Lama right t hen and arranged our visit w ith him. At t he end of the conversation, the Rinpoche Lama gave us a letter of introduction and said that the Bonpo Lama was ready to talk seriously with us. The Bonp o Lama lived in a small city in t he west of Nepal. You can get to the city by car or by plane. We almost rented a car but Sheskand warned us t hat t he roads in Nepal are very bad and that t he trip by car could take almost a week. The reason for this, it t urns out, w as landslides, which blocked the roads and were very difficult to clear. There was one flight a week to this city, and so, in order to save time, we had to rent a small plane. The p lane shook the entire flight like a wood chip on the sea, and before landing we flew into a storm cloud that was evidently impossible to avoid. After we landed and exited the airplane, the pale faces of our Nepalese pilots test ified to the danger we’d experienced. Sergei Seliverstov, a former army pilot, explained that the weather in the mountains was unpredictable and we were really luck that the body of the plane withst ood such strong turbulence and that the hail didn’t damage the motors. He also mentioned that Russian airplanes were durable but less economical. We telephoned the Bonpo Lama from the hotel. He scheduled a meeting with us the following day.

The next morning on the out skirts of the city, we climbed st eep, dirt step s up the high slope of a mountain, where a small temple-also adorned with unus ual ey es-stood

atop a small flat portion of land. Monks in their traditional maroon robes led us to the Bonpo Lama. The Bonp o Lama looked about seventy and was also dressed in maroon robes. He began to sp eak in very good English with a ty pical eastern accent. His kind, warm eyes and his calm voice drew our attention to him. We introduced ourselves. At that moment from t he back door there app eared three individuals who looked European: two women and a man. “T hese are my friends. T hey’re scholars,” said the lama. “Are y ou all disciples of t he lama or are you scholars?” “We’re historians, specialists in eastern religions. We’ve already been living here for over a mont h, st udy ing the history of t he world’s oldest religion-Bonpo. The Bonpo Lama possesses great knowledge; he remembers many t hings by heart. Unfort unately, he had to leave all his books in Tibet w hen he was forced t o emigrate. The Bonpo Lama is one of very few living representatives of this ancient religion. We’re afraid the history of this religion might disappear forever,” said the man. “You are, as far as I understand, from the U nited States?” I asked, having noticed t heir ty pical American accent. “Yes. We’re university researchers.” “And we represent ophthalmology, or the study of diseases of the eye.” “Diseases of the eye? But we were told that you belong to an international scientific expedition in search of the sources of man!” explained the American gentleman. “Well, it t urned out t hat st udy ing the ey es of various races made it necessary for us t o continue our research through history,” I resp onded. “T hey t old me you were from Russia?” the man asked. “Yes.” “Oh! It’s ty pical for Russians t o draw such unusual scientific parallels. Science is strong in Russia.” “One such parallel is related t o the ey es p ortray ed on the walls of t he temple in which we’re sitting right now,” I said.

“Very interesting. As I understand from your American accent, you worked a long time in America?” the American asked me. “I’ve had t o interact a lot with Americans.” “Would y ou allow me to be present during y our conversation with t he Bonpo Lama?” he asked. I understood very w ell that I wasn’t in charge at the t emple, and the Americans app eared as serious scholars. “Of course, if the Bonpo Lama isn’t against it,” I resp onded. “No, I’m not against it. Please, sit down,” said the Bonp o Lama, inviting us all to sit at a large table. “Dear Bonpo Lama, may I from time to time ask my American colleague about something you’ve said, because the American variant of English is more understandable to me than the eastern one. I hop e that for my American colleague, as a native sp eaker, understanding the eastern variant of English w on’t be a problem,” I asked. “Yes, yes, of course,” they both answered.

Remembering our previous conversations with religious leaders from the East, w e decided this t ime to pos e a series of quest ions and only later to p resent our hypothesis. “Bonpo Lama,” I began, “as far as I understand, you immigrated to Nepal from Tibet. Tell me-are there differences between the lamas of Nepal and Tibet?” “There are no such differences,” responded Bonpo Lama. “There exists only the defined hierarchy: the Dalai Lama (the highest-ranking lama), the Panchen Lama, the Pinpoch Lama, and monks. In Tibet, where I’m from, I was the Panchen Lama.” “Does the p refix ‘Bonpo’ refers to a specific form of Buddhism?” “Yes.” “And what are the most ancient forms of Buddhism?”

“T he four most ancient forms of Buddhism are: Bonpo, Gelugpa, Ny ingma, and M antra.” The Bonp o religion, which is p racticed mainly in the w estern p art of Tibet, analyz es both pos itive and negative psy chic energy. The form of religion has the greatest number of mysteries. The Gilupe religion, which is p racticed in the central part of Tibet, analyz es mainly positive psy chic energy. The p resent Dalai Lama belongs to t his branch of Buddhism. The N ingmapa religion, which is p racticed in the eastern p art of Tibet, is a very strict form of religion and has t he greatest number of restrictions. Gurunana, one of the many forms of religion of t he Hindu Sikhs, is known for its uncompromising nature and has its sp iritual roots in t he Tibetan religion Ningmapa. The Mantra religion is practiced in places across Tibet but does not exert much influence on other forms of religion. “Please tell me more about the Bonpo religion,” I asked. “As I already said, the Bonp o religion is the oldest religion in the w orld,” the Bonpo Lama began. “T he Bonpo Buddha came to earth 18,013 y ears ago, while the last Buddha came 2044 years ago. The Bonpo religion believes in the wheel of ‘death-life-death-life,’ in other words, every soul contains within it many lives. The main objective of th e Bonpo religion is to develop the third ey e in the p eople of our civilization.” “Why is that so important?” “In t he peop le of our civilization, the third ey e has gradually been lost and now remains only in rudimentary form as the epiphy sis. Our civilization has gradually developed in a materialist direction. Look, mankind has acquired many forms of physical energy: thermal, nuclear, electrical, and others; mankind has been able to conquer outer sp ace, create effective means for healing the human body, etc. But concerning ps y chic energy and the st udy of the spiritual, contemporary society h as not gone bey ond literary w orks analyzing the various forms of behavior of individuals in different emotional states. Contemporary science considers religion to be separated from real life, and p ays no att ention to religious methods for affecting individuals and society, although t hey hold very great p otential, allowing us to discover new forms of energy, uncover many secrets of chemistry and physics, and put the psychic energy of individuals on the necessary path. But for all that people need to develop their third ey e to t he highest p ossible degree.”

“I und erstand y ou to be saying,” I said, “t hat with the help of the third ey e, as an organ tuned to waves of a different kind, w e can use an individual’s p sy chic energy to affect various natural phenomena, including phys ical and chemical processes. At the p resent t ime an individual’s p sy chic energy is grossly underused and is often centrifugal in nature; it is consumed not only for the wrong ends but in harmful ways, creating a negative aura, which exerts adverse effects on the individual. I believe that psy chic energy has enormous p ower, esp ecially if it comes from a large number of p eople. For example, when negative pot ential builds up in a society, then it becomes difficult for peop le to think of good things and savoring the negative comes to seem natural. This, as a rule, leads to t he regression of a society. When positive psy chic potential accumulates in a society, then this undoubt edly leads to p rogress.” “You’re absolutely right,” said the Bonp o Lama, “p sy chic energy pos sesses enormous p ower. Unfort unately, it if often centrifugal in p eople, that is, it can sp read in the form of an explosion, leading to w ars and cataclysms, which fill our history. It is necessary to direct p eople’s p sy chic energy in a centripetal way, to direct it toward progress. It is precisely with the help of the third eye that psychic energy can be directed and regulated. It is only important that this psychic energy be directed in a p ositive direction, in t he direction of good t houghts.”

“But how can you stimulate the development of the third eye?” “By learning to meditate, through which one acquires the capacity for ‘pure vision’ and experiences inner freedom. We delineate several stages in the development of the t hird eye; at the highest stage one can enter the st ate of samadhi. Of course drawing the third eye on one’s forehead is sy mbolic. In actuality, it is t he epiph ys is, located deep within t he skull.” “In y our religion what success have y ou had in developing the th ird eye?” “Unfortunately, our success is rather modest. We religious figures are not the only ones to blame for t his, having, evidently, exerted insufficient effort. At the p resent time mankind, which develops cyclically, finds its elf at the p eak of its material development, w ith a corresponding decrease in th e role of the spiritual. Nonetheless we must const antly seek to develop t he third eye and, along with t hat, th e spiritual element, otherwise t he sp iritual side of life will continue to deteriorate.” “Do y ou mean to say that it’s impossible for contemporary man to achieve sufficient development of the t hird eye to allow him to ent er deep samadhi?” I asked.

“At the p resent time, no. The t hird eye has deteriorated over time. Only individual yogas are able to enter samadhi for several years, but no more. How ever, we can’t rule out th at it w ill soon become possible,” replied the Bonp o Lama. “Did y ou say that extended samadhi may in the fut ure become pos sible?” “Yes.” “But why in your region of the world in particular is there such an obvious bias toward the spiritual, to the detriment of the material?” “Oh, that’s very important ! The p eople of t he countries in our region of the w orld are like the saviors of mankind. The reason is t hat in Europe, America, and even Africa there is a clearly expressed tendency to exaggerate the role of t he material and to p lay down the role of t he sp iritual. M ost European scientists, for example, fail to grasp such concepts as ‘p sy chic energy,’ ‘spirit,’ ‘soul,’ etc. T herefore, in order t o achieve balance between the sp iritual and t he materials on earth for the good of all mankind, the count ries of the East, and particularly Tibet and t he countries of t he Himalayan region must exaggerate the role of t he sp iritual, downp laying the significance of the material. Because of this, our countires are materially very poor, but spiritually they are higher than other countries. There must be a balance in all things, between good and evil, the spiritual and the material.” “Resp ected Bonpo Lama! You called the p eoples of t he Himalayan region and Tibet t he saviors of mankind on earth. O n the one hand, t his suggests t hat t he peop les of

the East are captives of the materialist tendencies of t he West, forced to live in pov erty in order to st rengthen th e role of the sp iritual on earth, or to achieve balance. On t he other hand, it suggests that only t hrough except ionally high spiritual development can one hope t o enter a st ate of extended samadhi with t he goal of renewing the human gene pool, without which there is no guarantee of mankind’s survival.” The Bonp o Lama looked at me intently and then said: “You are probably right. The role of samadhi for mankind is enormous. For that one can make sacrifices.” “Moreover, respected Bonpo Lama, you said that in the future the role of spirituality must increase in all peoples of the earth. Does that mean that, with the development of t echnologies linked t o p sy chic energy, th e countries of t he East will end up ahead?” “Nat urally. We’re try ing very h ard not t o lose the ancient w ays of influencing the sp iritual asp ects of mankind. I think t hat our effort will bring success in the fut ure. With t he help of directed p sy chic energy, it will be possible to affect gravity, which will allow us to bring about a revolution in construction. With the help of energy like psy chic energy it will be possible to acquire new principles of aeronautics. New w ays to t reat people will be discovered by influencing the biofield of the human body, and through that, the body’s metabolic processes.” “A Russian scientist, Doctor Tszian, developed the device the biotron that s trengthens the biofield of p lants and animals, and he has begun to treat t he sick with it. T he results of such treatment are very hopeful. Are you striving for such an approach to medical treatment in the future?” “M edicine that works by influencing a person through his soul is t he medicine of the fut ure. But t here is also ancient medicine,” responded the Bonp o Lama. In t he books that explain the Bonpo religion, which, unfortunately, have remained in Tibet, one can find evidence of miraculous treatment methods in the ancient past. We mustn’t erase the ancient instructions on how t o develop the spiritual side of man, for even today, in this p eriod of profound materialism, they can be of great service.” “I und erstand y ou p erfectly, resp ected Bonpo Lama,” I agreed. “You-and by that I mean the religion of the East-have the lofty and noble role of sup porting the development of th e spiritual side of man. If there weren’t this effort from t he countries of the East, t he conservative mood of Western scientists , who have little understanding of intuitive logic in science and consider th emselves to be something close to gods on earth, would lead to t he deterioration of everything sp iritual on the planet, doing irreparable harm to the development of science. There is undoubtedly a big future for technologies linked to psy chic and biological energy, and I’m certain that the countries of t he East will soon take the lead in this regard.” “In the Un ited States,” the American gentleman interjected, “any research into the sp iritual is met w ith st rong criticism. So, few scientist s study it. We belong to those few.” “Perhaps, t he development of the spiritual in mankind,” I continued, “will lead to a connection with t he universal information field, which today has its p lace only among the Init iates. Perhaps, the p rinciple of ‘SoHm’ will be surmount ed. Then our civilization, too, will be able to access information from t he universal information field. By the way, what is known about the p rinciple of ‘SoHm’ in the Bonp o religion?” “There is information about the principle of ‘SoHm’ in the Bonpo religion, but it is explained in greater detail in the Hindu religion,” answered the Bonpo Lama. “As for accenting the role of the sp iritual in t he life of man, according to t he Bonpo religion t his occurs through t he concentration of the sp irit, while matt er is secondary.”

We find the following in Helena Blavatsky ’s Secret D octrine: “it is shown in every ancient scripture and Cosmogony that man evolved primarily as a luminous incorporeal form, over which, like the molten brass round t he clay model of the sculptor, the p hy sical frame of his body was built...”

“Bonp o Lama, Is there any information in the ancient Bonp o religion concerning previous civilizations on earth?” I asked. “There is a great deal of information on previous civilizations on earth in the Bonpo religion,” responded the Bonpo Lama. “There are entire volumes describing the life of p revious civilizations, which have come down from t he distance past . The app earance of our civilization in Tibet is also described in detail. According to these books, the last of the p revious civilizations, which in the West they call the civilization of the At lanteans, was significantly more developed than ours and possessed surp rising technologies based on the acquisition of p sy chic energy. Unfort unately, I don’t remember the details.” “Excuse me, but do y ou have these books?” “No. They are still in Tibet. I fear they’ve been destroy ed,” the Bonpo Lama answered, sadly. “It is an enormous loss,” added the American gentleman.

“All t he same, can y ou t ell me who t he people of our civilization descended from?” I asked. “From the people of the previous civilization-the Atlanteans. I distinctly remember that from the books of Bonpo,” responded the Bonpo Lama. “When one reads descript ions of t he outward ap pearance of the Buddha in the religious books of the East, one can find many features t hat are not characteristic of modern man. Was the Buddha a person from a previous civilization who came out of a state of samadhi?” I asked. “The Buddha who appeared on earth 2,044 years ago did not in fact look like a typical person. In all the religious books it is written that he had thirty two peculiarities, that is, thirty two features that distinguished him from contemporary man. Moreover, it is known that every one of the Buddha’s distinguishing traits came not from his mot her but t hrough his sp iritual practice,” answered the Bonp o Lama. “Could you please explain that.” “T his is t he collective understanding in the East.” “I und erstand that in the East great my steries are hidden behind such notions. O ne of those myst eries is, of course, samadhi as a factor in mankind’s survival. The finest individuals of t he ancient p eoples, p reserved for thousands or millions of y ears in caves, are then able to reapp ear and regenerate mankind on earth. M oreover, people in samadhi can come to life and serve as p rophets in order to correct t he path of development of the current civilization, turning it in the direction of progress. So, we can assume that the Buddha, who possessed an unusual outward appearance, which, by the way, in many ways resembles our conception of what the Atlanteans looked like, could be someone from the late At lantean civilization who came out of a samadhi to be a p rophet in t his region of t he world. T he knowledge

from a previous civlization on how to exert an effect psychic energy allowed him to influence people. Such a conclusion can be made logically, and logic based on intuition, as they teach in the East, is always true,” I said. “Your logic is correct,” answered the Bonpo Lama after t hinking for some t ime. “T he Bonpo religion describes many things that correspond with y our logic. The Bonpo religion app eared with the first Buddha, who also p ossessed an unusual app earance in comparison with modern man.” “Please tell me more about t he first Buddha.” “T he first Buddha, t he Bonpo Buddha, was called Tonpa Shenrab. He app eared on earth 18,013 y ears ago in t he Tibet region in the land of Shambala. He lived on earth for 82 y ears and left behind him great teachings, which have been used by all subsequent Buddhas (p rophets). I don’t remember the detailed descript ion of his outw ard appearance; I only know that he didn’t look like and ordinary person. The teachings of the Bonpo Buddha shall last 30,000 years, or another 12,000 years, if we consider that 18,000 years have already passed.” “Why will the teachings of the Bonpo Buddha last precisely 30,000 years?” “Because that’s the t ime determined by the Higher Mind as the cy cle (time) of influence of t his great teaching in a certain direction. Aft er 30,000 y ears, the st rength of this great teaching will lessen. Our civilization appeared longago and every 30,000 years the great teachingis renewed. Moreover, no civilization can always travel along the p ath of p rogress; every civilization undergoes from t ime to t ime periods of regression-that may involve a return t o utt er savagery. This is w hy in the p resent period of 30,000 years many proph ets have appeared in order to renew the great teaching and teach people how to live correctly,” the Bonpo Lama explained.

We find such concepts in Blavatsky’s Secret Doctrine: “…our Fifth Root-Race has already been in existence - as a race sui generis and quite free from its parent stem about 1,000,000 years;…each of the four preceding Sub-Races has lived approximately 210,000 years;…each Family-Race has an average existence of about 30,000 y ears. Thus t he European ‘Family Race’ has st ill a good many t housand y ears to run…” (2:435).

“And what will happen when the 30,000 years are up?” “When the 30,000 y ears are up, t here will be a dark p eriod, when the t eachings of the Buddha will have no effect. But aft er that, another 30,000 y ear cycle will begin ith a different teaching.” “How many prophets have appeared on earth in the course of the first 18,000 of the present cycle?” “From the ancient Bonpo religion we know that 1,002 prophets have appeared on earth,” answered the Bonpo Lama. “What number was t he Buddha who app eared on earth 2,044 y ears ago,” I asked. “I can’t t ell you exactly. But w e know t hat he was a disciple of the Bonp o Buddha. The next Buddha, who will be called M aitreya, will also be a disciple of the Bonpo Buddha.” “I know about Maitreya. Roerich did a painting about it. But how is what you say possible? You said that the Bonpo Buddha appeared on earth 18,013 years ago and lived 82 y ears. 16,000 years p assed after his death until the ap pearance of the next Buddha. So how could the Bonp o Buddha be his teacher?” I asked, surprised. “I can tell you,” the Bonpo Lama began emphatically, “that other prophets-Jesus Christ, Moses, Mohammed, and others-were also disciples of the Bonpo Buddha. It is known for certain that before beginning their work as p rophets t hey all underwent instruction in Tibet.” “Who could have t aught them?” “They all studied in the land of Shambala, which was created by the Bonpo Lama. In the Bonpo religion the land of Shambalahas a different name: Olmo-Lung-Ring. The teaching of the Bonpo Lama spread from the land of Shambala.” “How did the prophets study?” “T he death of the Bonp o Lama’s body is of no significance. The sp irit, as y ou know, is immortal, as is sp irit of the great Bonp o Lama, whose t eachings will last 30,000 y ears. And so in a sp iritual sense all prop hets w ho have spent t ime in the land of Shambalaare disciples of t he immortal Bonpo Buddha.” “Legends about the land of Shambalaare widely known in Europe,” I said. “From what you’ve said we can draw a number of logical inferences, i.e., that t his instruction takes p lace in a state of samadhi, when the sp irit is freed form the body and is freely in contact with ot her souls, and that following this inst ruction in the land of

Shambalaand the acquisition of true wisdom, which you call ‘prathna,’ the spirit returns to the body in order to teach others to follow the path of progress. But I don’t ant t o discuss t he question of Shambalain detail today. I would like to ask y our p ermission to return t o this a litt le later.” “Yes, of course.” “From what you’ve told me about the prophets,” I continued,” I’ve begun to get the impression that the explanation for their periodic appearance on earth is the necessity of warning people of t he regression in the development of mankind and of the growing savegery of human beings. The prophets did not look the same; for example, while the Buddha’s outward appearance was different from that of contemporary man, Jesus Christ looked like a regular man. We can therefore assume that the Buddha was an Atlantean who came out of a st ate of samadhi, while Jesus Christ, who also came out of samadhi, was an ancient man of our civilization. Both men possessed the highest sp irituality, without which, as we know, it is impossible to enter samadhi; they also possessed enormous knowledge necessary for p rophesying. We know t hat t he various prophets created various forms of religion, but they all studied in the same place-in t he land of Shambala-and were all disciples of t he Bonpo Buddha. So why have different forms of religion developed? It isn’t wise, considering that t he history of mankind is filled with religious wars.”

“The prophets are not only assiduous disciples of the Bonpo Lama, they are also individuals who act in accordance with their own opinions, which are related to the living conditions of the people among whom they live,” explained the Bonpo Lama. “I believe it would be more sensible to create one religion for all mankind. After all, there is one God,” I said. “I underst and that it would be extraordinarily difficult, but religion built on the basis of science could at our p resent st age of development exert a more pow erful influence on peop le. Even in t he United States of America where religion p lays an important role in society,” I looked over at the A mericans, “t he dollar actually takes t he place of God. Naturally, the market economy is a p rogressive

phenomenon, forcing people to work, but w hen people use any means possible to achieve material well-being and forget the concept s of honor, conscience, and morality, then society loses much more than it gains. A society that has lost spirituality will inevitably perish. But is it possible in our contemporary technocratic society to achieve true faith in t he existence of God and t he soul? The educated person of t oday will not believe in a fairy t ale. A scientific basis for any conviction makes it more plausible to modern man. Therefore, it seems to me, th e time has come to think about religion from t he position of modern scientific accomplishments, despit e the fact t hat t he current level of scientific knowledge is just a drop in the ocean of t he Higher M ind. Religion suggests a path for such research-intuitive logic, hich is still perceived with difficulty by experimental scientists, although it already has a p lace in contemporary science (in Einstein’s T heory of Relativity, Shipov’s Theory of the Physical Vacuum, etc.). Such arethinking of religion could complete and strengthen our trust in various religious tendencies and lead to the creation of one religion. It would t hen be impossible to exploit a religious t endency for t he mercenary p urpose of ret aining power or fomenting religious w ars.” “You’re absolutely right,” exclaimed the American gentleman, who slapped his hand on the table. “We historians who study religion have come to similar conclusion and our very anxious about t he future of mankind. But it’s very difficult to pr ove our case to p eople, very difficult! When we publish something in the mass media, a commentary app ears from some major scholar who accuses us of t he weak evidence supp orting religious convictions. Conservatism walks with broad step s across America and has already caused a sharp decline in the number of daring and fundamentally new research. The money that’s invested in science can’t be justified. And so at present American science holds on by buy ing up the best minds from around the world. But t hese scientists suffocate in a climate of increasing conservatism. Conservatism reduces the significance of science; it leads to the ‘chewing up’ of already known facts.” “Oh, conservatism has caused me endless trouble in my scientific career!” I exclaimed. “There are just as many conservatives in Russian science. Unfortunately, every kind of magician, wizard, sorcerer, or even schizop hrenic is extraordinarily interested in research in the fields of religion and the occult, and t ry to find sup port among terminally ill patients; t hrough such speculation they give ammunition to t he conservatives. A scholar who stud ies religion must const antly p rove that he is not mentally ill.” “In t he US there are cases in which scholars who study religion have had to go to court t o p rove that t hey’re not tricksters or sorcerers,” said the American gentleman. “Having listened to you both,” said the Bonpo Lama, “I think the idea of creating a single religion on the basis of a scientific method is totally correct. You are scholars from two great nations and you understand each other very well; there are no contradictions between you. Similarly, a single religion generally shouldn’t contradict existing religious tendencies. God is one.” “It’s nice to hear you say that,” said the American. “Thanks for your support,”I said. “Now, if I could continue our conversation. How old do you think our civilization is?” “T hat’s a very complicated issue,” answered the Bonpo Lama. “O ur civilization app eared a long time ago. That ’s in t he books of Bonp o. I know that p eople of our civilization app eared at t he time when the previous civlization was st ill flourishing. This w as before the great flood. As a result of th e flood almost everyone of the previous civilization and of our civilization p erished. Then our civlization rose again several times, but it p erished or devolved into savage tribes that could not ensure progress. Our civilization was definitively reborn at least 18,000 y ears ago.”

Similar information can be found in Blavatsky : “[T ]he Ary ans (meaning our civilization-E.M.) were 200,000 y ears old when the first great ‘island’ or continent (meaning Atlantis-E.M.) was submerged…”; “ …most of t he later islander At lanteans p erished in t he interval between 850,000 and 700,000 y ears ago…” (Secret Doctrine, 2:395). “And so, evidently, there were a lot of unsuccesful att empts to revive our civilization after it was dest roy ed in the great flood. The rebirth of our civilization probably occurred when certain individuals came out of samadhi-our unsuccessful forebears. And only 18,000 y ears ago did t heir attempt meet with success, and mankind set off on a path of progress, for which we must give the wisdom of the great Bonpo Lama and the prophets that followed him its due. Isn’t that so,” I asked. “Obviously, you’re right.” “And where on earth did mankind first app ear? I’m referring to t he last successful attempt to revive our civilization 18,000 y ears ago,” I said. “In Tibet,” answered t he Bonp o Lama with certainty. “ M oreover, we know a more exact location, called Djuma-Tamah, located in the N orth-East of Tibet.” “Why did it happen in that place?” “T here are many caves t here in the mountains. Peop le live in these caves.” “They live there?!” “They’re not dead.” “Do you mean that a person in the state of samadhi is alive?” “Yes.” “I und erstand that access t o those caves is t antamount to sacrilege,” I said.

“Of course. Moreover, these caves are impossible to find; they ’re hidden. Only sp ecial people know about t hem. They w ould never tell anyone. An ordeal awaits anyone w ho enters a cave. It could prove fatal,” announced t he Bonpo Lama. “I understand. That’s how it should be…” “It must be.” “Nevertheless,” I said, coming out of some kind of torp or, “I can assume that there are peop le from our civilization as w ell as At lanteans in t he caves. N amely Atlanteans! Who is directing the power that you call fatal? Isn’t it the Atlanteans? They’re the ones who possessed the power to affect psychic energy, which is how the great monuments of antiquity, such as t he py ramids, were built. (I decided not to cont inue the discussion about the caves and samadhi, postp oning it unt il the time I could show him our drawing of the hypothetical Atlantean.) Who do you think built the pyramids?” “The Egyptian pyramids?” the Bonpo Lama said, growing thoughtful, evidently trying to recall the books of Bonpo. “The Egyptian pyramids were built with brain power. The brain possesses enormous p ower, which we don’t know how to use for its intended purpose.” “You said that we don’t know how to use the power of the brain. Then who knew how to use it-people of a previous civilization? The Atlanteans?” I asked. “We know from the ancient books that peop le who preceded our civilization were able, with t he help of a highly -developed third eye, t o transform p sy chic energey into mechanical and other forms of energy. That process is described in detail in thos e books, as is how they were able to build the p y ramids with the help of brain power, or psy chic energy. Unfortunately, I don’t remember exactly everyt hing, but these p eople gathered in great number and directed their psy chic energy at enormous stones, making them light or weightless,” said the Bonpo Lama. “Does it follow then that the Egyptian pyramids were built by Atlanteans?” “Yes.” Confirmation of the aforementioned can be found in Blavatsky : “T he civilization of the A tlanteans was greater even t han that of t he Egyp tians. It is their degenerate descendants, the nation of Plato’s Atlantis, which built the first Pyramids in the country, and that certainly before the advent of the ‘Eastern Æthiopians,’ as Herodotus calls th e Egy pt ians” (Secret Doctrine, 2: 429).

“We know from current scientific literature that the Egyptian pyramids were built approximately 4,000-5,000 years ago. How old do you think the pyramids are?” I asked. “T he py ramids were built much earlier, in the very ancient p ast,” responded the Bonp o Lama.

Clarification of t his is found in Blavatsky : “This was before the great P yr amid epoch, and when Egyp t had hardly arisen from the w aters. What is the dat e assigned to this p eople? We hear of 4,000, at the ut most of 5,000 y ears B.C…. the great Py ramid must have been built 78,000 y ears ago” (Secret Doctrine, 2: 432). “Who were the ancient Egyptians? Do you know anything about them?” “I know little. But, undoubtedly, they were people of our civilization,” replied the Bonpo Lama.

We find confirmation of this in Blavatsky : “The human Dy nasty of the older Egyp tians, beginning with M enes, had all the knowledge of the At lanteans, t hough there as no more Atlantean blood in their veins” (Secret Doctrine, 2:436).

“I think the ancient Egyptians represent one of the successful attempts to renew the people of our civilization. They were undoubtedly lucky, just as were the last of the At lanteans wh o sett led Plato’s island nearby in the At lantic Ocean. Contacts wit h the highly -developed Atlanteans enabled the p rogress of t he Egyp tians, which led to the creation of their highly-developed civilization. Why did t hey p erish? Why didn’t t hey p rovide the source of our p resent civilization’s development? I don’t know. It’s pos sible the civilization of t he ancient Egy ptians p erished together with t he last of the A tlanteans from Plato’s island, whose destruction, according to Nost radamus and other literary sources, occurred when the comet Tifon struck the earth. It ’s possible the gradual descent of that civilization into savagery occurred hen the technological help and leadership from the A tlanteans stop ped. The ancient Egyptians, in my view, have nothing in common with today ’s Egy ptians who settled the territory in the region of the pyramids,” I said. “It’s possible, entirely possible…” “Could th e ancient Egy ptians use p sy chic energy like the Atlanteans?” “It’s difficult to say now.” “What do you think-will it be possible in the fut ure to expect we’ll develop real methods for using ps y chic energy in order to build st ructures similar to t he great py ramids?” “T hat is t he fundamental goal of our religion,” said the Bonp o Lama confidently. “We seek to master the p ower of t he brain, that is, psy chic energy. Behind that is the future; behind that is t he chief p rogress of mankind; behind that is t he spiritual development of mankind, insofar as the sp iritual is t ransformed into real power, capable of displaying its power to people.” “What do you think-what was t he purp ose of the py ramids?” “The monuments of antiquity, incredible in terms of their scale and design, were built with the purpose of displaying the power of psychic energy, the power of the human spirit. M ankind has been unable to create any thing like them. You can feel the p ower of t he sp irit when y ou touch t he great py ramid, y ou can understand with your own eyes the greatness of the human spirit.” “But I thought the pyramids were built not only to display the power of psychic energy to people,” I said. “Were there other reasons for building the pyramids?” “I’m not going to talk about the astronomical reasons. I know little about that. But we do know that pyramids in different parts of the world were created as storehouses of wisdom.” “Please, explain.” “I’m referring to t he highest spiritual wisdom-pr athna.”

“Permit me to ask! Religious figures from the East have told us that it is possible to attain the highest form of spiritual wisdom, or prathna, only in a state of profound samadhi. Only through samadhi is it possible to come to wisdom,” I said. “Does it then follow that the pyramids, like the caves, are meant to preserve people in a state of samadhi?” “It’s very possible.” “I was inside the pyramid of Kheops at the very spot where the tomb of the pharaoh Tutankhamen was found. The temperature there was the same as in the cavesapp roximately +4 ºC, the temperature at w hich bodies in a st ate of samadhi must be preserved. Perhaps Tutankhamen wasn’t dead but in a state of s amadhi?” “Perhaps,” responded the Bonpo Lama. “That means, the pyramids might be storehouses for the human gene pool…” “The pyramids were built to preserve particularly great wisdom,” said the Bonpo Lama. “Such great wisdom, as I understand, belonged to the Atlanteans, or, as literary sources testify, to the early Atlanteans. It follows that in the pyramids there were people not only of our civilization, but A tlanteans, too. Is that so?” “Perhaps. I can’t say exactly.”

This is observed in Blavatsky : “t he Adept s or ‘Wise’ men of the three Races (t he Third (meaning the Lemurians-E.M.), Fourth (meaning the At lanteans-E.M.) and the Fifth) dw elt in subterranean habitats, generally under some kind of py ramidal structure, if not actually under a p yramid. For such ‘p y ramids’ existed in the four corners of t he world” (Secret Doctrine, 2:351-2).

“But why didn’t they find any Atlanteans in the pyramids? After all, they found the mummy of King Tut!” “I don’t know a lot about the pyramids. But I do know about the caves in Tibet. It’s very difficult if not impossible to find the most ancient people on earth in the caves,” replied the Bonpo Lama. “Why?” “They’re very far underground.” “Perhaps, they’re not in the pyramids but under them-underground.” “Perhaps.”

As Blavatsky observes: “Ammianus M arcellinus…say s of t he Py ramids t hat ‘t here are also subterranean p assages and winding retreats, which, it is said, men skillful in the ancient mysteries, by means of which they divined t he coming of a flood, constructed in different p laces lest t he memory of all their sacred ceremonies should be lost’” (Secret Doctrine, 2:429).

“Why did you say that it was very difficult to find the most ancient people (understood as the Atlanteans) in a state of samadhi in caves? Are they covered by stones?” “Yes.” “Let’s assume cave with an Atlantean in a state of samadhi is tightly sealed by a rock. How can he get out when he comes back to life?” I asked. “A st one is no obst acle for them,” answered the Bonpo Lama. “Evidently you mean that the Atlanteans could affect gravity with the help of their psychic energy, which is how the pyramids were built from enormous stone blocks.” “A st one is no obst acle for them…” “Now I understand,” I mused aloud, “why no one has discovered Atlanteans in the pyramids. They were protected by stone blocks, which they could evidently move ith t he help of p sy chic energy. Allow me, please, to ask one more question,” I said, looking at t he Bonpo Lama. “Who built the Egyp tian sp hinx?”

“I don’t know. I think that occurred in even more ancient t imes.”

We did not find a p recise answer in Blavatsky : She makes reference only t o “the Egyp tian Sphinx, that riddle of t he Ages!” (Secret D octrine, 2:124).

“Respected Bonpo Lama! I’ve spent too much time talking with you about the Egyptian pyramids. And we’re in Nepal now, not Egypt. I’d like to introduce you to some of our research, to demonstrate something to y ou and to ask y ou in greater detail about samadhi. But, if y ou don’t object, I would like to take a short break,” I said. During the break my colleagues had a lively discussion w ith t he Americans. I stood on t he balcony and looked at the p anorama of t he Himalayan mountains. T he

myst ery of t hese mountains excited the imagination. Somewhere here were the caves that held the greatest secret on earth, and on the ot her side of t he world were the great pyramids, which also held a secret, but they were linked by a common purpose-the human gene pool. This thought penetrated my consciousness, and now I understood why a sacred aura surrounded everything associated with this great mystery.

Following the break I got our drawing of the hy pothetical Atlantean, gave it t o the Bonp o Lama, and asked: “Who is this?” “The eyes are familiar,” said the Bonpo Lama, “but the face… Were you in the Cave?” I didn’t answer. “Did someone tell you or did you yourself…” “That’s the result of our research.” “What research?” I explained to him in detail about t he app roach we’d developed under the name of op thalmogeometry and about our scientific analysis of the ey es on Tibetan temples, hich led to this reconstruction of the face of the one who possessed those eyes. “T hat’s very interesting,” said the Bonp o Lama. “Have you been in the caves?” I asked the lama. “No. But I know of them.” “Are these the eyes of the Buddha?” “No.” “Then whose eyes are they?”

“They’re the eyes of a more ancient person, a person who possessed the highest wisdom and was like god,” replied the Bonpo Lama.

We find the following in Blavatsky: “[they] were born with a sight, which embraced all living things, and was independent of both distance and material obstacle. In short, they were the Fourt h Race (i.e., the Atlanteans-E.M.) of men mentioned in the Pop ol-Vuh, whose sight w as unlimited, and who knew all things at once.” In other words, they were the Lemuro-Atlanteans (the Lemureans were the Third, or pre-Atlantean, race), the first who had a dynasty of Spirit-Kings...the Sons of the Gods…” (Secret Doctrine, 2:221-2). “Have y ou heard of Helena Blavatsky ?” “Yes. She is one of t he great Initiates. Her books are widely k nown in t he East.” “Well, when Helena Blavatsky described the Atlanteans (t he fourth race) and t he Lemurians (the t hird race), she dist inguished the Lemuro-Atlanteans as the most highly developed and wisest people on earth. She called them the Sons of the Gods. When we analy zed t he descript ions (first and foremost in Madame Blavatsky ’s ork) of the out ward app earance of the Lemurians, At lanteans, and Lemuro-Atlanteans, we came to the p reliminary conclusion that the individual whose face we were able to reconstruct from th e depiction of eyes on Tibetan temples,” I showed him our drawing, “w as a Lermuro-Atlantean. If the last of the A tlanteans perished, according to M adame Blavatsky, app roximately 850,000 y ears ago, t hen the Lermuro-Atlanteans lived long before that -about 1-3 million years ago. Could they really have been preserved in a state of samadhi for such a long period of time?” “Deep samadhi can last any amount of t ime,” replied the Bonp o Lama. “Is it p ossible that t hey,” once again I showed him our drawing, “let’s say the Lemuro-Atlanteans, can be found st ill today in the caves or p y ramids?” The Bonp o Lama looked at me with fixed attention and said nothing. “T hen allow me to ask y ou a question,” I said, not lett ing up, “w hat is t he source for the unusual eyes portray ed on all Tibetan and Nepalese temples?” I again pointed

to t he drawing. “D id an artist invent t hem?” “Sacred th ings cannot s imply be the p roduct of the imagination,” answered the Bonp o Lama. “Did t he representation of t hese eyes come from ancient books?” “Not exactly…” “Perhaps someone saw t hese eyes and this face? In a cave, in a state of samadhi…” “Perhaps.” “When one Indian swami of very high rank saw our drawing, he immediately exclaimed: ‘Samadhi!’ He then explained that people in samadhi look like that.” The Bonpo Lama once again examined our drawing and said nothing. “Respected Bonpo Lama! Please, tell us in greater detail about samadhi,” I insisted. “As far as I understand, y ou are already well-informed on the subject of samadhi,” said the Bonpo Lama. “You p robably already know t hat one can only enter samadhi by cleansing one’s soul of negative psy chic energy. In deep samadhi metabolic functions drop t o zero and the body enters into w hat is called a ‘stone-still’state, in hich it can be preserved for thousands, even millions of y ears.” “What role does samadhi play in the history of mankind?” “Samadhi is the s alvation of mankind because only t hrough samadhi can t he body be preserved for millenia so t hat in case of necessity the body can be ‘reanimated’ to begin a new civilization. M ore than one civilization has perished, and every t ime that hap pens, peop le come out of a samadhi to offer mankind a new beginning,” replied the Bonp o Lama. “Let’s think about t hat,” I continued. “Every religion preaches the sup reme role of the sp iritual so that t he abilities and pot ential of every individual depends first and foremost on his spirit, not his body. Related to that, it would be logical to assert that there is no need to preserve the body in a state of samadhi. For example, if the most highly-developed sp irit sett les in a primitive human body, let’s say, the body of a savage, can that spirit make such a person a genius, capable of becoming the forefather of a new civilization? Is such a t hing possible?” “No, such a thing is impossible. Th e body, and in p articular the brain, also plays an important role. Samadhi is t he most ancient means of ensuring mankind’s survival. Samadhi allows mankind to be reborn in the event it is completely destroy ed. The body, and esp ecially the brain, of someone who enters a st ate of samadhi must be perfect and correspond t o the level of development of its sp irit,” explained the Bonpo Lama. “But in fact,” I said, “it would be difficult to find a primitive savage who p ossesses t he capabilities of a genius. Evidently, th e spirit that settles in a body has some degree of freedom of choice so t hat t he body corresponds to it s level of development. Obv iously, the development of th e brain p lays an esp ecially important role for, as we know, it’s the brain that rot ates the t orsion fields of t he soul and sp irit, allowing them to disp lay their inner pot ential. Figuratively sp eaking, the weak ‘spinning ability ’ of the brain wouldn’t correspond to a sp irit with great p otential. Therefore, the preservation of t he body of an individual from a highly-developed civilization in a state of samadhi is of great significance.” “M oreover,” added the Bonp o Lama, “t he Creator of the material world created t he body of man by compressing the spirit over a long period of evolution. A perfect body must be preserved (in samadhi!) for only s uch a body is capable of surviving under difficult circumstances to p roduce a new civilization. A person with a weak or diseased body cannot enter into deep samadhi because his body is unreliable.

Along these lines we find in Blavatsky : “Ahura M azda...O, M aker of the M aterial World, thou Holy O ne……Open t he Mazdean Vendidad, at Fargard ii., at verse 27 (73) and read the command of Ormazd to Yima, a Spirit of the Earth, who symbolizes the three races, after telling him to build a vara (‘an enclosure,’ an argua or vehicle). . . “T hither (into t he vara) thou shalt bring the seeds of men and women, of the greatest, best , and finest kinds on t his earth; thither thou shalt bring the seeds of every kind of cattle,” etc., etc.; and verse 28 (74): “all those seeds shalt t hou bring, tw o of every kind, to be kept inexhaustible there, so long as t hose men shall stay in the vara” (Secret Doctrine, 2:291-2).

“Tell me, can people who come out of deep samadhi become a father or mother, that is, can they have children?” “Yes, of course. In Tibet w e know of cases in w hich peop le (yogas) who w ere in the caves for several years came out of samadhi and had children,” replied t he Bonpo Lama. “Were the secrets of conserving human and animal semen and the methods of inseminating and growing organisms in ‘test-tubes’ known in the ancient world? It would be perfectly logical insofar as the revival of humankind would also require animals. It would be rather difficult to imagine a cow, for example, in a state of samadhi.”

“I don’t know about that,” replied the Bonpo Lama. “I can only say that the previous civilization was more developed than ours.” “Resp ected Bonpo Lama, y ou said that samadhi is an ancient means for preserving (saving) mankind on earth. In t he work of M adame Blavatsky we found evidence that samdhi, which she calls ‘Vara,’ was created to p reserve the last t hree civilizations of man. That is, to pr eserve the Lemurians, Atlanteans, and p eople of our civilization. The most ancient of them, the Lemurians, as well as the Lemuro-Atlanteans, lived several million years ago. What do you think-could the Lemurians and the Lemuro-Atlanteans be preserved in caves to this very day as part of the human gene pool?” “I think they could be.” “It follows from that, r espected Bonp o Lama,” I continued, “that the eyes painted on Tibetan temples belonged to a very ancient individual (perhaps, a LemuroAtlantean), and that someone must have seen him. Is it possible that t oday one can actually see an ancient man in a cave in a st ate of samadhi?” “In or der to see him, you must have access.” “What kind of access? Who gives access?” “T hose who are in samadhi.” “But how? These people are preserved…” “A p erson in samadhi is a living person.” “Can a p erson in samadhi talk?” “It ’s not necessary to t alk in order to communicate with a person in samadhi. There is meditation for t hat, t here is t he sp irit,” said the Bonp o Lama. “If I understood y ou correctly,” I said, “a human sp irit, when it has been freed from the chains of t he body through meditation, can communicate with the sp irit of someone in samadhi.” “That’s correct.” “And are there people today w ho have access to individuals in samadhi?” “T here are.” I wanted to ask who these people were and whether it would be possible to meet them. But I stopped myself, understanding that the Bonpo Lama would not tell me in a rather large group of p eople from two different count ries. “You said that mankind arose in Tibet. A re the Himilayas and Tibet also the center of the human gene pool? That is to s ay, are people in samadhi for the most p art here?” I asked. “Samadhi is a general human phenomenon. Therefore people in samadhi can be in any part of the world, including the ocean. But all the same the Himalayas and Tibet are the preferred location,” explained the Bonpo Lama. “Why sp ecifically in the Himalayas and Tibet? It this related to the fact t hat the Himalayas and Tibet are the highest regions on earth, and so were able to st ay above ater even during the time of the great flood?” “Yes. The Himalay as and Tibet have the t allest mountains. T hat’s one of the reasons. But not t he only one…”

Blavatsky ’s words can be taken as indirect test imony of p eople being located p redominately at the summits of t all mountains: “Who knows save the great M asters of Wisdom, perchance, and they are as silent upon the subject [the history of humanity] as the snow-capped peaks that tower above them” (Secret Doctrine, 2:445).

“And what’s the other reason?” “According to our religion the N orth Pole is considered t he refuge of t he gods. And in t he very ancient p ast t he Himalayas and Tibet w ere the earth’s p ole,” resp onded the Bonp o Lama.

On this point we find the following in Blavatsky : “‘There are uncreated lights and created lights’ and that ‘there’ (in Airyana Vaêgô, where Vara is built), ‘the stars, the moon, and the Sun are only once (a year) seen to rise and set’ and a year seems only as a day (and night) a clear reference to t he ‘land of the Gods’ or t he (now) p olar regions…According to the old teaching, the axis of the earth gradually changes its inclination to the ecliptic” (Secret Doctrine, 2:291-2).

“I read somewhere in the popular literature that the Gobi desert was the place where mankind was born. What do you know about the Gobi desert? Is it possible that it, t oo, is a p lace where people in samadhi are concentrated?” I asked. “I don’t know about the Gobi desert. Perhaps. It is after all next to Tibet,” replied the Bonpo Lama.

Nevertheless, we find in Blavatsky s ome evidence that Atlanteans perhaps lived in the mountaintops of the Gobi desert: “the remnants of those immortal men - who survived when t he holy island had become black with s in and perished - have found refuge in the great desert of Gobi, where they still reside invisible to all, and defended from approach by hosts of Spirits… “Tradition says, and the records of t he Great Book (the Book of Dzy an) explain, that long before the days of Ad-am, and his inquisitive wife, He-va, where now are found but salt lakes and desolate barren deserts, there was a vast inland sea, which extended over Middle Asia, north of the p roud Himalayan range, and its w estern prolongation. An island, which for its unp aralleled beauty had no rival in the world, was inhabited by t he last remnant of the race which preceded ours…The ‘Island,’ according to belief, exists to t he present hour; now, as an oasis surrounded by the dreadful wildernesses of the great D esert, the Gobi - whose sands ‘no foot hath crossed in the memory of man’” (Secret Doctrine, 2:372, 220).

“And so,” I said, “we can assume with a degree of certainty that the Himalayas, Tibet, and perhaps t he Gobi desert are the central storehouse of t he human gene pool. And now let’s return to t he question of which p eople can serve as t he human gene pool.” “Let’s.” “We’ve been gathering more and more evidence,” I continued, “t hat t he p eople of the p revious civilization-the At lanteans and even the Lemuro-Atlanteans-can t oday be found in samadhi, serving as a human gene pool. Why isn’t t he gene pool composed exclusively of p eople of our civilization (race), for according to t he principle of the succession of civilizations (races), that role should be p layed by contemporary representatives of mankind?” “The third eye is poorly developed in people of our civilization,” replied the Bonpo Lama. “Therefore it is difficult for people of our civilization to enter a state of extended samadhi. The members of ancient civilizations had a well-developed third eye and so it was easier for them to enter into extended samadhi.”

“So this is why,” I interrupted, “you try in your religion to develop the third eye in the people of our civilization. If that fails, then in the event of the self-destruction of our civilization, will the Atlanteans or Lemurians once again be source of a new race of man?” “Yes, that is so. But the reason for this is not only the rapid growth of materialism at our present stage of development, but also the fact that mankind now finds itself in the materialistic p hase of t he Divine Cycle.”

Similar information can be found in Blavatsky : “Evolution p roceeds in cycles. The great M anvantaric cycle of Seven Rounds, beginning in the First Round wit h mineral, vegetable, and animal, brings its evolutionary work on the descending arc to a dead st op in the middle of the Fourth Race, at t he close of the first half of the Fourt h Round. …On the descending arc it is t he sp iritual which is gradually t ransformed into the material. On the middle line of the base, Spirit and M atter are equilibrized in Man. On t he ascending arc, Spirit is slowly re-asserting itself...Our race then has, as a Root-race, crossed the equatorial line and is cy cling onward on t he Spiritual side; but some of our sub-races still find themselves on the shadowy descending arc” (Secret Doctrine, 2:180, 301).

“T he role of the Divine Cycle is of course great,” I said, “but t he ability of p eople to ent er samadhi probably depends t o no lesser degree on the efforts of mankind in that direct, and in particular, on t he schools of meditation.” “Of course, of course,” exclaimed t he Bonpo Lama. “Therefore we exert much effort in t hat direction. Hist orically t he schools ‘meditation-samadhi-prathna’ have gradually weakened and it has come to a p oint t hat t here are probably only rare individuals in our contemporary society who can enter extended samadhi. Ancient people of our civilization could enter into deep or extended samadhi much more easily, although according to t he Divine Cycle an accumulation of materialism has occurred on earth. People of the previous civilization also experienced an increase in materialist tendencies; they achieved a lot in that area, but they religiously preserved their sp iritual schools of meditation and samadhi.”

“Is artificial samadhi poss ible, that is, the p reservation of the body by taking, for example, chemical substances with subsequent reanimation?” “I t hink it’s impos sible because the soul is the key to samadhi.” “Have t here ever been att empts at artificial samadhi?” “I don’t remember precisely. I believe there were.” “Did p eople of the p revious civilization, t he Atlanteans, get s ick?” “According to our religion,” answered the Bonpo Lama, “we know that G od condemned the p eople of our civilization for t heir sins, and many illnesses arose. The people of the previous civilization were happ y and healthy.”

We find in Blavstaky the following on this point: “…hence the law of Karma ‘bruised the heel’ of the Atlantean race, by gradually changing physiologically, morally, phy sically, and mentally, the whole nature of the Fourth Race of mankind, until, from the healthy King of animal creation of the Third Race, man became in the Fifth, our race, a helpless, scrofulous being, and has now become the w ealthiest heir on t he globe to constitut ional and hereditary diseases” (Secret Doctrine, 2:411). “Why am I asking you about illnesses?” I said. “We know that only people in excellent phy sical and emotional health can enter samadhi. It’s rather difficult t o find a perfectly healthy individual in our civilization, whereas, according to t he literature and your words, the peop le of the previous civilization were much healthier. We can

make a logical assumpt ion then that if we were suddenly allowed into a cave with p eople in samadhi (although it’s a fantasy!), we would see mostly representatives of the p revious civilization-Atlanteans and Lemuro-Atlanteans. Isn’t that so?” “Not exactly. There are also p eople from our civilization in a state of deep samadhi. Our civilization is very ancient,” explained the Bonp o Lama. “How long have people of our civilization been able to enter samadhi and how long have they been in the caves?” “T he Higher M ind began sending them into s amadhi during the time of the great flood, which destroy ed almost everyone on earth.”

On t his point one can find the following in Blavatsky : “It is this secrecy w hich led the Fifth Race to t he establishment, or rather t he re-establishment of t he religious myst eries, in which ancient t ruths might be taught t o t he coming generations under the veil of allegory and sy mbolism” (Secret D octrine, 2:124).

“The great flood, according to Madame Blavatsky, occurred 850,000 years ago. Could people of our civilization really remain in samadhi for such a long period of time?” I asked. “Why not?” replied the Bonpo Lama. “Were representatives of t he ancient Egyptians sent into samadhi at t he time the comet Tifon struck t he earth 12,000 y ears ago?” “I don’t know about t hat.” “Did many At lanteans go into s amadhi during the time of the great flood?” “I don ’t t hink in great numbers because only t he finest, godly peop le can enter samadhi.” In t he section of Blavatsky describing the war among the various groups of At lanteans w e find the following: “Alone t he handful of those Elect, whose divine instructors had gone to inhabit that Sacred Island-’from whence the last Saviour will come’- now kept mankind from becoming one-half the exterminator of the other” (Secret D octrine, 2:350). “T herefore,” I concluded, “w e can come to the t entative conclusion that the human gene pool in the form of individuals in samadhi must be composed of representatives of three civilizations (races): Lemurians (or Lemuro-Atlanteans), At lanteans, and people of our civilization. One might say, a t hree-fold check. What do you think-can they be found in the caves?” “That… is a great mystery.” “Let’s talk about t he cave,” I suggested. “Are p eople in samadhi found only in caves?” “Not only in caves, but also in water.” “In the region of the world where we now are, we will only consider the caves. Tell me, are there many caves containing people in samadhi?” “T here are many,” answered the Bonpo Lama. “And why has no one ever seen these people in samadhi in the caves?” “Peop le have seen t hem.” “Tell me, is it difficult to find the caves containing people in samadhi?”

“Very difficult. T hese caves, as a rule, are closed and the entrance is secret. M oreover, there are so many caves in t hese mountains and there are so many offshoots , that it would be almost impossible to find something there. There are even cave temples, but no one knows about t hem except Special People.”

On this point Blavatsky writes: “Of course we do not allude to the caves which are known to every European, whether de visu or through hearsay, notwithstanding their enormous antiquity, though that is so disp uted by modern archæology. But it is a fact, known t o the Initiates Brahmins of India and especially t o Yogis, t hat there is not a cave-temple in the country but has it s subt erranean passages running in every direction, and that th ose underground caves and endless corridors have in their turn their caves and corridors. ‘Who can tell that t he lost Atlantis - which is also mentioned in the Secret Book, but, again, under another name, pronounced in the sacred language - did not exist y et in those days?’” (Secret Doctrine, 2:221).

“What do you mean by a cave temples? A cave beneath a Buddhist temple or an underground t emple?” I asked. “An underground temple,” respond ed the Bonpo Lama. “What is it?” He said nothing. “Is it Shambala?” Again, silence. “Who are these Special People who know about t he cave temples and the caves that contain peop le in samadhi?” “T hey aren’t always religious figures.” “Do these p eople keep t he knowledge about t he location of the caves containing people in samadhi and cave temples?” “They go there!” “For w hat?” “To look after t hem…” “Are they the monks of the pagodas?” “Perhaps, some of them. Pagodas are usually built as monuments t o lamas or other out standing individuals-rulers, for example,” responded t he Bonpo Lama. “Is it p ossible to meet these Special People?” “It’s possible, but it would be of no use. They’ll all answer the same: ‘I won’t tell-even to God!’” “Do p eople try t o bribe them?” “They probably try.” “And what happ ens?” “It ’s of no use! Our p eople, and in part icular the Special People, believe that our earthly life, not to mention money, is nothing in comparison w ith His greatness! They see Him periodically! They are subject t o Him! They are His servants! For Special People to t ake money is sacrilege! There’s no comparison between money and… Him!” “I und erstand y ou,” I said, excited. Americans and Europeans believe that y ou can buy anyt hing with money. But t hat’s absolutely nothing in comparison w ith eternity, with life and the human gene pool! To even offer money is sacrilege!” “Yes, that is so,” replied the Bonp o Lama. “Special People understand that well. What is life on earth? It is a moment, an inst ant. Is it really p ossible for the sake of money… It is the greatest sin!” “Resp ected Bonpo Lama, please tell me if among the Special People there might be an individual of low manners who w ould violate t he oath? Is there anyone w ho ould send someone to the caves?” “He would be a murderer.”

“A murderer? Of whom?” “Death awaits the person who is shown the entrance and who enters. The one who shows him the entrance has sent him to his death!” “I und erstand, it is t he affect of extraordinary p owers… Only He can grant access…” “Keep in mind and don’t forget,” said the Bonp o Lama, fixing his ey es on me, “that Special People are just His servants. He decides everyt hing! He grants access!” “Can one enter into contact w ith Him?” He did not reply. “All the same,” I said, coming out of some kind of torp or, “history is full of chance events. There have probably been cases in history when for some reason or another

access didn’t work. Can’t it be so there are no chance occurrences?” “There have been, and more than once.” “Tell me about t hem if you can.” “T here are many legends on t his theme,” the Bonp o Lama began. “For example, there is this legend. There was a s evere drought in the eleventh century in India. The ruler of India decided to visit a Sacred Cave where there lived a great and ancient man to ask him for help. Many dangers awaited him in the cave: snakes, both mystical and real, it w as hard to breathe, and some forces began to affect his body and his mind. Then t he Indian ruler entered into a state of meditation and was able to communicate with the sp irit of t his great ancient man. When t he great ancient man understood t hat t he Indian ruler had only good intentions and wanted t o request help for his p eople, he granted him access. The cave was very large and consisted of t welve rooms. “In one of t he rooms in t he cave, th e Indian ruler found the great anicent man in a st ate of samadhi-and his soul was floating nearby. His body was shr iveled but still alive. This man had been in the cave for one million and six hundred thousand y ears. He op ened his eyes. T he Indian ruler began t o sp eak with him in Sanskrit, asking him for help. T he shriveled man understood him, signaling with his ey es. He p ointed with his eyes to s omething that was hanging on the wall. This w as a mys tical ring. The Indian ruler took the my stical ring and start ed for t he exit. In another room he encountered another man in samadhi, a ruler of the Sikhs, who had entered this state in the fifth century -we know t hat he came out of samadhi in the seventeenth century and returned to a normal life. At t he exit the Indian ruler encountered eight snakes. One of the snakes emitted a drop of blood onto the mystical ring. The drop rose into the sky and soon there was rain. In that same cave in 1637 a man by the name of Devendra Poundel entered t hat same cave and has been t here ever since in a st ate of samadhi. After t hat, no one has entered the cave.” “That’s an interesting legend,” I said. “It corresponds in many ways with what you’ve told us.” “There are many such legends,” said the Bonpo Lama. “And is there any other evidence besides legends? Has anyone seen a person in samadhi in a cave?” “Yes. For example, in Northern Tibet there is a cave where for several centuries now-I don’t remember exactly how many-a man by the name of Moze Sal Dziang has been in samadhi. Religious figures in that region of Tibet see him periodically. They aren’t Special People; they’re simply religious figures. It is not necessary t o receive access from t he person in samadhi. Entering is not dangerous. You only need good intentions. But it is forbidden to take p hotographs or t o sp eak-it’s sacrilege!” “I und erstand. M oze Sal Dziang is a representative of t he human gene pool, and that’s sacred!” “Yes.” “Would it be possible to see him?” “Yes, it would! If the clergymen of that region of Tibet permit you and show you the cave. But… you understand that the Chinese are now in Tibet. I’m not sure these religious figures are still alive. They’ve p robably been shot. If the Chinese found out about t his man in samadhi, they w ould, I think, kill him or put him in prison,” replied the Bonp o Lama, sadly. “Is it possible the Chinese don’t understand that a person in samadhi is sacred…” “They’re communists!” “Yes, I understand. I come from a former communist country. My great grandfather was a priest and he was shot. My grandfather spent 13 years in a Stalinist prison for being the son of a p riest. M y father, who enlisted in the army and fought at Stalingrad, despite his medals and the 16 fragments of a German mine in his body, for a long time considered himself the son of an enemy of the people,” I explained. “Since the take over of Tibet by the Chinese in 1957, more than 100,000 people have had to leave the country, most ly religious figures. I myself had t o leave, leaving behind a temple, books, everything,” said the Bonpo Lama, bitterly. “The Dalai Lama himself was forced to go to India in 1959 when he was 23 years old. But app roximately one million and tw o hundred thousand people were phy sically annihilated. Monasteries were destroy ed and golden statues were taken to China. Many people were put in prison where they p erished. It was t errible! Tibet is the place where mankind first came to be! The people of Tibet know (or, forgive me, knew) about samadhi and preserved that knowledge as a sacred thing! The destiny of the people of Tibet is to preserve the spiritual values of the past, of the very ancient past! Tibet is import ant for all of mankind, for its future!” “I have no words to express how I feel…”

“Nor do I. Hist orically t he Tibetans were a very bellicose p eople,” the Bonpo Lama continued. “They conquered many lands. Th en, more than 800 y ears ago a occurred, after which the government’s policies changed radically and were directed at strenthening religion as much as possible. Instead of wars, we had legions of monks who began to build countless temples. M ore than 6,000 monasteries were built, and before the Chinese there were app roximately 6,000 sup reme lamas. Out of every Tibetan family one son became a monk, taking a vow of celibacy. At the core of the Tibetan religion are the ideas of altruism and enlightenment. A Tibetan studied to be as educated (first and foremost spiritually) as possible, paying little attention to his material needs. Approximately 75% of the Tibetan budget went to the building of temples, religious instruction, education, and the natural sciences. Tibet went for app roximately 800 years without an army.” “How can that be?” “The state was protected in a very srcinal way. The supreme lamas of Tibet possessed so much authority throughout the world and had many students from various countries, who held power in their lands, that t he thought never entered anyone’s head to t ake over the country where their teachers lived. Don’t forget t hat Tibet is the citadel of all the religions of the world. Even the prophets underwent instruction here. Don’t forget that Tibet is the only state in the world that spends most of its money on religion. Only the godless communists could defile Tibet!” “Now we can only regret and put our hope in the UN and the international community… Although it’s already very late…” “Yes, it is…” “Do the Chinese know about samadhi?” “M any educated officers in the Chinese army began to underst and it. You see, the older Chinese officers studied t he basics of Buddhism before the revolution and, evidently, underst ood t he significance of samadhi for mankind. When they became godless communists, and insofar as t he communists sp read the Great Spirit of Evil, they began to dest roy everything godly w ith p articular zeal. At t he same time, many members of t he clergy just before death from t orture cried out, like children crudely hoping for holiness: ‘My death is nothing! Protect t hose who are in the caves! Mankind needs t hem!’ They still believed in the t riumph of good; they didn’t understand t hat it w as p ossible to t hink in the categories of evil, that the sp irit of evil was directed at t he destruction of all creation, and first and foremost every thing godly,” explained the Bonpo Lama. “And so did t he Chinese go t o t he caves and kill people in samadhi?” “T he Chinese looked in many caves in search of people in samadhi. I think t he main impetus here was the command of t he Great Spirit of Evil to dest roy everything godly. The Chinese communists explained their actions by the fact t hat many Tibetan clergy men who had mastered y oga went into t he caves and hid, entering into samadhi. “It ’s t rue that many lamas entered into a stat e of samadhi in the caves to hide from the communists. M y nephew t old me of a lama he knew who entered into samadhi in a nearby cave in 1960 and remained there until 1964. His friends knew about t his and in the course of t hose four y ears went to see him, and said that he w as sitt ing

in the cave in the Buddha p ose in a st one-still state. T he Chinese communists found him in the cave and tossed him in prison. The lama’s body gradually grew more limber in prison and he came back to life. He sp ent t he years from 1964 t o 1987 in p rison doing hard labor and was then released. I don’t know whet her he’s alive now or what his fate was,” said the Bonp o Lama. “It turns out that this lama, after saving himself from the Chinese communists, was unable to erect a barrier of sp iritual (extraordinary) forces while in samadhi to prevent access to him,” I prop osed. “The above-mentioned case of the man by the name of Moze Sal Dziang, who sp ent several centuries in samadhi, also testifies to an absence of a barrier made up of sp iritual forces. It follows then t hat p eople of our civlization in samadhi are unable to erect any kind of p rotective barrier, and so they can be taken without any difficulty. Only people from previous, more highly developed civilizations are able to p rotect t hemselves in samadhi by erecting a barrier of extraordinary forces.” “That is so, but with one proviso,” replied the Bonpo Lama. “Everything depends on the development of the third eye. People of previous civilizations had a highlydeveloped third eye by which they can [He used the present tense here-E.M.] focus their psychic energy in a certain space and directly affect it. Most people of our civilization have a poorly-developed t hird eye and so are unable to focus t heir psy chic energy at another p erson. But some peop le of our civilization, especially very ancient rep resentatives of it, have a perfectly well-developed third ey e and so are able to erect an entirely d ependable protective barrier of sp iritual forces.” “I understand you to mean,” I said, “that the essence of the protective barrier consists of a hypnotic effect across space on the person who has entered the samadhi cave. Let’s pose the question: ‘How does a person in samadhi learn that someone has entered the cave?’ From the point of view of contemporary physics, the torsion fields of t he soul (that is, the fields of the soul’s rotation) are sp read wide. And so the analogous fields of the p erson who ent ers the cave would come into contact with the t orsion fields of t he one in samadhi. Let’s also remember that good thoughts sp in the tors ion fields in one direction, and bad thoughts sp in them in the op posite direction. On that basis, the soul of t he individual in samadhi is capable of analyzing the intentions of th e person who enters t he cave. Remember Nicholas Roerich who said that one can only ent er the land of Shambala with good intentions! Remember that one can only ent er a stat e of deep samadhi after p urifying oneself of all negative psy chic energy, or in other words, of negatively s pinning torsion fields!” “Yes, that is so. Continued,” said the Bonpo Lama. “And so, t he soul of someone in samadhi, after having analyzed t he intentions of t he person entering the cave, decides whet her or not to grant him access,” I went on. “It seems to me, to gain access, simple curiosity, wit hout evil intentions, is not enough. To gain access, evidently, one must have important reasons, like those of t he Indian ruler who, according to legend, requested rain for his country. After all, y ou’re disturbing the human gene pool! And s o, to gain access, I t hink, y ou need to enter meditation and begin a dialogue with t he soul of the p erson in samadhi. Only under s uch conditions and with great need can one hope for access t o a cave.” “You are correct,” said t he Bonpo Lama. “Even the Special People, who p rotect t he people in samadhi and visit the caves once or tw ice a week enter into meditation and request access before visiting the caves.” “Tell me, Bonpo Lama, could we gain access? After all, our intentions are pure and our purpose is so important-w e’re study ing the human gene pool!” “I w ill tell you,” said the Bonp o Lama, smiling, “first , y ou need to learn how t o enter into meditation. That would take a lot of t ime. Your goal of st udy ing the human gene pool is in fact excellent. You may be granted access, but I don’t think it will be soon.” “Allow me t o continue that thought,” I said. “Let’s say that the soul of an individual in samadhi decides not to grant access to a certain individual and to erect a protective barrier. What will he imagine? The powerful fields of the soul of the individual in samadhi will harmonize with t he wavelengths of t he soul of the individual ho enters the cave and sp in in a negative direction those elements of the latter ’s t orsion fields that, I think, are responsible for emotions such as fear, alarm, and indignation, so that the p erson entering the cave loses t he desire to go there. Remember that evil thoughts and diseases act on everyone’s soul in the same way : they spin the torsion fields in a negative direction. And so the individual entering a cave, even if he overcomes the sense of fear and alarm, will soon begin to feel the effects of illness w hich under the influence of the soul of t he person in samadhi could cause death. I think t hat’s how th e prot ective barriers work in the caves. Am I right?” “Although we speak in different languages regarding science, it seems to me, you’re right,” responded the Bonpo Lama. “Tell me, is the p sy chic energy of a p erson in samadhi enough t o do all that?”

“Of course! Only individuals with a st rong and a very pure soul can enter samadhi.” “I would add,” I said, “that a single person in samadhi is capable of hypnotizing 100-500 people with his psychic energy. I remember my professor of physiology, Professor Petrovsky, who hypnotized the entire class of 300 people at a lecture.” “The power of psychic energy is enormous,” said the Bonpo Lama. “But we know that the spirit and the soul work through the functioning of the brain, which make the torsion fields spin. That is to say, the energy needed for the orking of the brain (i.e., glucose, oxygen, and protein) is expended on that. Where does the soul of a person in samadhi get its energy if the brain in samadhi, like the person’s entire body, isn’t funct ioning?” I asked. “Allow me to answer y our question wit h a question,” said the Bonpo Lama. “What is life like in the Ot her World? Immortal souls and sp irits live in the O ther World. I hope you don’t deny t hat.” “Of course not.” “On what energy do sp irits and souls function in t he Other World? There’s one answer: They function on cosmic energy. Aft er all, the soul and the sp irit were formed as a result of the evolution of t he cosmos, when t he microcosmos, man, was formed from the macrocosmos.”

In Blavtskaia we find: “so is man, on Earth the microcosm of the macrocosm” (Secret Doctrine, 2:290).

“And so, t he souls of people in samadhi feed off of cosmic energy,” I said. “Yes.” “But what biological sense is there in restricting access t o p eople in samadhi? Why is access so very strictly monitored even in regard t o p eople of good intentions?” “So as not to disturb the people in samadhi. If they are disrupted by the influence of another soul, then the body of the person in samadhi will begin to soften,” explained the Bonpo Lama. “I und erstand that in the following way,” I said. “From a p hy sical point of view, a person in samadhi is able to achieve a stone-st ill state w hen the water in his

organism is transformed into a fourth stat e, which is realized only by cleansing the soul of all negative energy so that all the torsion fields of t he soul are fully and consistently sp inning in a positive direction. The tor sion fields of anot her soul introduce a disbalance in the rot ation of the t orsion fields of the p erson in samadhi, even hen they ’re sp inning in a positive direction, not to mention when they ’re sp inning in a negative direction. Such a disbalance in t he torsion fields of t he p erson in samadhi can lead to a destabilization of the (hy pothetical!) fourth st ate of water in t he body and a corresponding loss of the st one-still state, which is expressed in a softening of the body. From that we can assume that even t he Special People are able to approach t he caves according to how compatible their torsion fields are with those of the people in samadhi. Isn’t that so?” “Yes. Very few individuals can become Special People,” said the Bonp o Lama. “Sp ecial People at t he entrance to t he caves meditate to find out whether or not they ’ll be allowed inside a cave containing people in samadhi.” “What do you think-is it possible for a crowd of hateful people to force its way into a cave through the protective barrier to gain access to a person of a previous civilization, for example, an Atlantean, who p ossesses great sp iritual energy? After all, negative psy chic energy, esp ecially of a crowd of p eople, could triumph over positive energy !” I suggested. “It is unlikely if t he person of a previous civilization p ossesses a strong sp irit. The number of p eople seeking to ent er a samadhi cave does not play a decisive role. However, if the sp irit of the individual of a p revious civilization isn’t very strong, then it is p ossible. People of our civilization possess far weaker sp iritual power, and so forcefully gain access to peop le of our civilization in a st ate of samadhi is not difficult for their sp irits cannot erect a st rong prot ective barrier.” “What would happ en to a p erson of a p revious civilization in samadhi if p eople filled with hate surroun d him, having forced their way through the p rotective barrier?” “A person of a previous civilization will either die under the influence of that negative psychic energy or he will be reanimated,” explained the Bonpo Lama. “Yes,” I said, “negatively spinning torsion fields w ill either completely dest abilize the state of samadhi, leading to t he death of t he person in samadhi, or they will stimulate his coming out of samadhi, precipitating his reanimation.” “That happens,” said the Bonpo Lama. “Tell me, please, is there any evidence of people overcoming the protective barriers in the caves containing people in samadhi?” “Unfortunately, there is much evidence of t hat following the Chinese occupation of Tibet,” said t he Bonpo Lama, with disap point ment in his voice. “For example, in one of t he caves in southern Tibet, p eople saw s everal unusual, very large human bodies that were hung by the neck from the ceiling near the entrance to t he cave. Not long before that a regiment of Chinese soldiers had visited the cave.” “Imagining the capture of gigantic At lanteans by the Chinese is something for a science fiction film,” I said, sadly. “Something must be done or they ’ll destroy the human gene pool from w hich they themselves developed!” “But what can be done? There are one and a half billion Chinese…” “It’s terrible! Why doesn’t the UN…” “But keep in mind,” added the Bonp o Lama, his eyes glistening, “that t here are far more instances of Chinese being destroy ed by the p rotective barriers than of Chinese overcoming them. Now they ’re afraid to enter the caves! They want t o live, too! The t ime of the Cultural Revolution is over! Ancient p eople are stronger than the Chinese! Ancient p eople are able to defend themselves and mankind! And the Chinese will never find the most ancient p eople! They ’re protected by stones!” “Could you give an example?” “At the entrance to one of t he samadhi caves, also in s outhern Tibet, a regiment of Chinese soldiers was found at t he entrance. All the s oldiers w ere lying dead on t he rocks with an expression of horror disfiguring their faces. Their bodies were untouched; they had no wounds or injuries. T hey w ere killed by t he pow er of the sp irits of the ancient people.”

Blavatsky states the following on this p oint: “where they still reside invisible to all, and defended from app roach by hos ts of Spirits” (Secret Doctrine, 2:372).

“I imagine that’s not the only incident…” “T here are many such examples. Here is another one,” continued the Bonpo Lama. “People of the surrounding villages s aw several dozen p anic-stricken Chinese soldiers, running, screaming, and holding their heads and t heir stomachs. They say that these soldiers died one after another. T hey had all visited a secret cave.” “You said that the most ancient people (the Lemuro-Atlanteans) are protected by stones. From our conversation today I understand that their bodies in samadhi are protected by stone slabs, and so it’s almost impossible to find their caves. M oreover, recalling y our words, ‘a stone for them is not a barrier,’ one can assume the Lemuro-At lanteans are capable of affecting gravity w ith t heir psy chic energy and moving the st ones when t hey come out of samadhi. It’s also possible that t hese most highly developed sp iritual people from ancient times are able to create a p scyhic barrier at the ent rance to their cave. Is t hat so?” I asked.

“Yes. We’ve already talked about that,” said the Bonpo Lama. “Based on all that’s been said,” I continued, “t here are three basic means by which the caves containing peop le in samadhi are prot ected: 1. A barrier of psy chic energy; 2. A stone barrier; 3. A secret entrance to the cave. “And don’t forget,” said the Bonpo Lama, “t hat the location of the caves containing people in samadhi is a very deep secret. That ’s t he responsibility of our clergy. We only talk about it in allegorical terms.” “But the Chinese found out! T hey defiled the sacred sites of samadhi!” “Yes, it turns out it’s not so easy to keep a secret.”

Blavatsky sp eaks of this: “A n impenetrable veil of secrecy w as throw n over the occult and religious my steries taught, after the submersion of t he last remnant of the Atlantean race, some 12,000 y ears ago, lest t hey should be shared by the unwort hy, and so desecrated” (Secret D octrine, 2:124).

“All the same, it seems to me,” I said,” that t he time will come to reveal to one degree or another the secret of samadhi so that p eople know about the human gene pool. Naturally, they can’t know all the details, they can’t be shown the location of the caves, and they can’t be given names. But if people knew that there exists a human gene pool on earth from which we descended, that w ould already mean a lot. Then the ot her countries of the world could p ut more p ressure on China, knowing what the t hreat is. T he Chinese have threatened and defiled their forebears. Fort unately, the p olicies of China have changed, and so it’s possible the government of China will understand and take measures.” “Yes, yes. You’re right,” said the Bonpo Lama. “If w e were to summarize the results of our long conversation, respected Bonpo Lama, we could,” I p roposed, “isolate three ty pes of caves containing people in samadhi: 1. Samadhi caves containing people of our civilization; 2. Samadhi caves containing peop le of previous civilizations, such as A tlanteans or Lemuro-Atlanteans (either separately or t ogether); 3. ‘Mixed’ samadhi caves containing people of our civilization and of previous civlizations. “I think,” I went on, “that people of our civization try to be in samadhi caves with people of previous civilizations. In that case, they will be well-protected by barriers of psy chic energy. But, evidently, that doesn’t always work out . Mixed samdhi caves are the most valuable as they represent t he entire arsenal of the human gene pool.” “You’ve proposed a fine descript ion of the human gene pool,” said the Bonp o Lama. “And in conclusion, allow me to ask you once again: What is Shambala?” “We believe that Shambalaexists. It’s a spiritual land that only one with a clean-pure-heart can enter.” “Exactly!” I exclaimed. “One can only enter Shambalawith a completely pure heart. As we also said, one can only enter a cave containing the human gene pool with a completely p ure heart. The role of Shambalafor mankind is great, as test ified t o in oral tales and writt en sources. There’s no doubt as to the role of t he human gene pool. Shambala, as we know, is a spiritual land. In the caves containing the human gene pool, the active role belongs to spirits-the sp iritual-while their bodies are in a state of preservation.

“You see,” I insisted, “ there are several parallels from w hich it is p ossible to assume t hat t he location of the human gene pool-the cave temples, caves, and p yr amids-is Shambala.” The Bonpo Lama fixed his eyes on me. He said nothing. “I would like to speak with you alone,” I said to the Bonpo Lama. We got up and went t o the back room. The American gentleman p ut his h and on my shoulder and said: “Good luck!” What did I sp eak with the Bonp o Lama about? I will answer that quest ion with t he words of the Special People, who have access t o the samadhi caves: “I won’t t ell even God!” We said good-by e and embraced. Vener Gafarov asked in a whisper: “Will there be any changes?” I said nothing. The American called out behind us: “Good luck!”

Chapter 6

Who Was the Buddha? In every little store in the East, you can buy a statue of the Buddha. The prices are very high because every foreigner who visits a Buddhist country wants to take back as a souvenir a statue rep resenting the religion professed by almost half the world’s p opulation. To believe that a sculpt or could represent exactly the features of t he Buddha’s out ward app earance would be naïve. All the lamas whom we asked about t he outward appearance of the Buddha told us that sculptors and artists introduced their own interpretations, including the enormous drooping ears.

What did the Buddha look like What did the Buddha look like? Before embarking on our expedition we learned that the Buddha had an unus ual app earance, but we found an ancient descript ion of t he Buddha only in Nep al, with the historian M r. M in. The lamas also gave us an ancient description of the Buddha’s out ward app earance, which correspond ed to t he description provided by Mr. Min. The consistency of the descriptions in various sources allowed us to trust the information we’d received.

According to ancient sources, 32 traits characterized the Buddha’s out ward app earance. I think our readers would be interested to find out what t hey are:   1. The Buddha’s hands and feet bore t he mark of a thousand sp oked wheels

  2. The soles of t he Buddha’s feet resembled turt les. They were soft, flat and w ide   3. The Buddha’s fingers and toes were connected by a web t hat covered half t heir length His hands and feet resembled the webbed feet of a duck   4. The skin of the Buddha’s hands and feet was soft and young   5. The Buddha’s body had seven convexities and five concavities. Two of the concavities were located at the ankle, two at t he shoulders, and one behind the head.   6. The Buddha had very long fingers and t oe   7. The Buddha’s heels w ere wide (1/4 foot)   8. The Buddha’s body was large and well-prop ortioned. It measured seven cubic meters and was not curved.   9. He had feet with a level sole 10. Every hair on the Buddha grew vertically 11. The Buddha’s calves were like those of an antelope-smooth and straight 12. The Buddha’s arms were long and beautiful and reached down to his knees 13. The Buddha’s sexual organ was hidden in a sheath like a horse’s and so was not visible 14. T he Buddha’s skin had a golden hue. It was referred to as golden not because of its color but because it was perfectly clean 15. The Buddha’s skin was fine and smooth 16. Every p ore had only one st rand of hair and every strand of hair cur led clockwise 17. T he Buddha’s forehead was adorned with curling hair t hat p ossessed s ix peculiarities: it was smooth, w hite, obedient, capable of extending outward to three cubics, curled from right t o left, and the ends w ere turned upward. It ap peared silverish and was cut in a shape reminiscent of t he ambala fruit. 18. The Buddha’s torso was like that of a lion

19. The upper part of the Buddha’s shoulders was round and full 20. The Buddha’s chest was wide. It was flat between his shoulders 21. T he Buddha had an excellent sense of t aste because his tongue was never affected by the t hree diseases of wind, mucus, and bile. Once a benefactor offered the Buddha a piece of horse meat t hat was bad t o the t aste. The Buddha p laced the meat on his ton gue and then gave it to his benefactor. Now the p iece of meat t asted like the finest delicacy 22. The Buddha’s body was reminiscent of a Tadrota tree, the root s, t runk, and branches of w hich are of equal size 23. T he Buddha had a round-shap ed elevation on his head that curled clockwise 24. The Buddha had a long and beautiful tongue, which he could extend to his hairline and his ears. His tongue was as red as an Utpala flower 25. The Buddha’s sp eech had five merits: everyone could understand it; all his words had the same intonation; his speech was p rofound and useful to everyone; his speech was pleasant and deeply insightful; his words were pronounced in the proper order, clearly and without mistakes 26. The Buddha’s cheeks were round and full. 27. The Buddha’s teeth were very white 28. All the Buddha’s teeth were the same length 29. There were no sp aces betw een the Buddha’s t eeth 30. The Buddha had 40 teeth 31. T he Buddha’s ey es were deep blue, like a saphire 32. The Buddha’s eyelashes were straight and clean, like those of a baby cow.

And now let’s compare the distinguishing traits of the Buddha and those of the person (a hypothetical Atlantean) whose face was reconstructed from the eyes portray ed on Tibetan temples.

Buddha and the Person Whose Ey es Are Port rayed on Tibetan Temples From the table above it is clear that the outward appearance of the person reconstructed from the eyes portrayed on Tibetan temples has many similarities with that of the Buddha. Both of their bodies suggest an amphibious way of life: flipp er-like feet, w ebbed hands, a curvature in the up per eyelid that covered the cornea while underwater, a powerful chest cavity essential for long periods underwater, powerful muscles at t he back of the head, necessary for sup porting the head while swimming, a valve-like nose, etc. While we were conducting this comparison, we had a sense of satisfaction because the entirely independent reconstruction we made from a pair of eyes t hrough ophthalmo-geometry and logical anatomical analysis led us t o const ruct t he unusual face of a p erson who generally speaking resembled t he Buddha, whose distinguishing traits were evidently described by peop le who saw him. On the other hand, we saw differences between the Buddha’s appearance and that of the person whose appearance was reconstructed from his eyes. First and foremost as the absence in the Buddha of a valve-like nose with a spiral shape. T his fact, which came from a primary source-the representation of ey es and a nose on Tibetan temples-was s ufficiently reliable and did not correspond to t he app earance of the Buddha, among the distinguishing features of whom t here was no indication of this truly remarkable trait. M oreover, among the distinguishing features of t he Buddha there was no mention of a bend in t he upper eyelid. From that it follows that the eyes represented on Tibetan temples are not those of the Buddha, but of someone else, who possessed an unusual appearance but of a somewhat different nature. Who was he? Remember how the Bonp o Lama respon ded to our question: “T hose eyes belong to someone much more ancient than t he Buddha.” Perhaps these are the eyes of the Bonpo Buddha, the first Buddha on earth?

Nonetheless, when we compare the distinguishing traits of t he Buddha and the person whos e eyes are portray ed on Tibetan temples with those of contemporary man, e can say that neither was a member of our civilization. As is clear from t he historical sources, t he app earance of the most ancient members of our civilization differed slightly from that of peop le today. For p eople of our civilization, wherever they may be living on earth, the p resence of webbing, flipp er-like feet, enormous eyes with an unusual bend in the up per lid, not t o mention a valve-like nose in the shape of a sp iral, are entirely uncharacteristic. People of our civilization who live on t he coast use the gifts of t he sea, but no one leads an amphibious way of life or has underwater plantations. Perhaps they are from another planet? But this is so controversial a topic that discuss it from a scientific point of view is, if nothing else, premature. It is far more

logical to assume that the Buddha and the p erson whose ey es are painted on Tibetan temples were representatives of p revious civilization who appeared on earth after coming out of samadhi in the human gene pool. Taking into account all that has been presented above, there is a greater basis for this assumption than for idle conjectures about alien humanoids. But who were the Buddha and the person whose appearance was reconstructed from the eyes painted on Tibetan temples? Did they come out of samadhi or were they born to a mother? In order to att empt t o answer this question, we set about carefully st udy ing the history of the Buddha’s birth. Evidence of the person whose eyes are painted on Tibetan t emples was only fragmentary. In st udy ing the Buddha’s birth we soon realized that t he evidence was extraordinarily confusing. It was difficult t o understand w ho his mother and father were, and did he have parents at all. For example, M r. M in said that following on t he subject: “The Buddha w as born on earth and accumulated within himself many past marriages. He was t all, very handsome, and knew t he ancient t eachings well, and so was very conscious of what w as happ ening on earth.” The historian M r. Pradkhan told us: “T he Buddha was born t o a Taru king and the Virgin Mary in the tow n of Liumbini (Nepal) in the wat er of the lake.” Other evidence concerning the birth of the Buddha was similar in nature: “immaculate conception,” “his birth was of a spiritual nature,” etc. So nothing concrete could be said of his mother and father. Only once-from Mr. Pradkhan-did we hear that t he Buddha’s father was a Taru king.

The Taru Tribe Who were the Taru people? While collecting evidence of the Taru tribe, we met with the director of the Russian Cultural Center in Katmandu, Vladimir Pavlovich Ivanov. He told us that not far from Liumbini, where the Buddha was born, t here in fact lived people that called themselves t he Taru. He t ook us t o meet peop le who knew the hist ory of the Taru tribe. In addition, M r. Ivanov told us that construction of an international center of Buddhism had begun in Liumbini, funded by enormous donations from A sian countries and Buddhist communities in Europe and t he United States. T his center will be a site of international pilgrimage for Buddhists . Th e Buddha p reached teachings based on Hinduism, but removing from Hinduism its caste st ructure, making it international. Before Buddhism, Hinduism could be s pread only within the restrictions of caste and could not go beyond them. The people who told us about the Taru tribe didn’t belong to the ranks of major religious figures or famous scholars. At first we were leary of the trustworthiness of their information, but what they told us turned out to be so very curious that we soon forgot the recommendations from our colleagues at the University of Delhi to treat information received from lay peop le with caution.

In p articular, one of these p eople, whose name I would rather not s ay for understandable reasons, told us that t he Taru live in the jungles at the edge of the Himilayan mountains. To the north of where the Taru live, is the region of Dzumla, which, according to some evidence, is considered the birthplace of our civilization. People of the Taru tribe are the only ones in the world with immunity to malaria, and have become famous throughout t he world for t his. The p opulation of the Taru is at the present time around one million. It is believed the Taru have lived at their present location for more than 3,000 y ears. But most surp rising were the descript ions we received of the app earance of the Taru. They had a round face with a small, flat nos e, a very large chest cavity, a short , fat neck, and wide, flat feet w ithout an instep. In ot her words, one could make out in these features a certain degree of similarity to the dist inguishing traits of t he Buddha. Understandably, we then wanted t o see some representatives of t he Taru tribe so as to confirm these report s. If it could be confirmed, then the Taru peop le could be considered t he Buddha’s descendants on earth. M r. Ivanov helped us find in K atmandu a representative of this t ribe-the only research professor among the Taru. You can imagine out disap pointment when instead of the distinguishing characteristics we’d expected, we met a t y pical Asian of ty pical app earance. Nevertheless, tw o of t he members of our expedition visited the tow n of Liumbini, and found the village of the Taru tribe. There they conducted an anatomical survey and were ultimately convinced of the usual appearance of the Taru people. Investigating the history of the Taru tribe, which wasted a good deal of our t ime and resources, taught us an important lesson. When you’re t alking with someone who does not hold a religious office or isn’t a serious scholar, he will grasp the object of y our interest and being to tell you w ith conviction what y ou’d like to hear, so t hat it appears initially that your assumptions have found true confirmation. Later it will seem that it all happened too easily-whatever you proposed was true. And finally you must face the bitter disappointment and regret over lost time and resources. But the scientific path is like that: you can never get by without mistakes, and cross checking and strick controls are a constant feature of research. The most important thing is to exclude unrealiable evidence from the logical chain of your scientific thinking, otherwise your logic will hit a dead end or you will reach false conclusions.

In similar conversations, unlike in our conversations with swamis, lamas, gurus, and leading scholars, we rarely heard “p erhaps,” “I don’t know,” or “No, it’s not like that.” Lamas, swamis and gurus mean too much in the East t o be t empted t o do s omething in order to distinguish t hemselves before foreign scholars by telling them something sensational. Rather, it is more ty pical for them to treat t he scholarly int erest of Europ eans with fatherly irony, mixed with resp ectful curiousity. T he eastern religious form of education evidently instills in them a p rofound resp ect for ancient religious teachings, which t hey are called t o p reserve and develop, so t hat any personal opinions are considered a great sin. Any lama, swami, or guru, if he is for some reason unsure of his own knowledge, will simply say : “I don’t know.” He will then recommend another religious figure who, in his opinion, knows more in that area than he does. Scholars in India and Nepal are raised in that spirit and because they deeply religious, facts obt ained from them can be trust ed.

Who Was the Buddha? In scientific research into religion there is a great tempt ation to use p opular scientific writing hat has app eared in Russian or English. But t hese books are oft en writt en by peop le with a particular mentality w ho put forward their own “visions” from in a trance as the absolute trut h. Unfortunat ely, these people who meditate and go into t rances see things in such a multidimensional way, that it ’s very problematic to base anyt hing on their test imony. Taking that int o account, we tried to rely on religious p rimary sources and on the w orks of H elena Blavatsky who is recognized in the East as one of the Initiates.

Returning to our study of the Buddha, it is nonetheless possible to draw the conclusion that the Buddha’s birth to a father and mother is rather doubtful and that it is almost impossible to consider t he members of t he Taru tribe to be descendants of t he Buddha. And t aking into account t he teachings on samadhi and the unusual app earance of the Buddha, we cannot rule out t he possibility that t he Buddha came out of samadhi in the waters of t he lake near the town of Liumbini or that he came from the nearby mountains where he could have been in samadhi in a cave. The latter variant w e believe to be t he most p robably insofar as the legends about the Buddha recount that when he was an adult he began t o fast, grew emaciated, and went off into the forest , from which he later emerged and app eared t o p eople as transformed and beautiful. We can’t rule out that this w as an entirely different p erson altogether and t hat t he stories of an immaculate conception were invented. As w e have already indicated (in our conversations with t he Bonpo Lama), during the p resent 30,000 y ear period, 1,002 Buddhas should appear on earth.

Blavatsky states the following on this t opic: “Buddhas... are a universal and common property : they are historical sages… from among some ninety-seven Buddhas in one group , and fifty -three in another… These ‘baskets’ of the oldest w ritings on ‘p alm leaves’ are kept very secret…he one sp ecial MS. from which the fragments hich follow are extracted, and then rendered into a more comprehensible language, is said to have been copied from stone tablets which belonged to a Buddha of the earliest day of t he Fifth Race, who had w itnessed th e Deluge and the submersion of the chief continents of the At lantean race” (Secret D octrine, 2:423).

What Blavatsky wrote about the Buddhas can be understood in various way s. On the one hand, she calls t he Buddhas “hist orical Wise Men.” However, in another place she writes that “t he Adept s or ‘Wise’ men of the three Races (the Third, Fourth and the Fifth) dw elt in subterranean habitats” (Secret Doctrine, 2:351). Evidently, “historical Wise Men” and “”Wise People” are synonyms. And so the word “Adepts” is also a synonym. Who are these Adepts? From our conversations ith sw amis and lamas we underst ood adept s t o be p eople who lived hundreds and thousands of y ears, or even more, in a state of samadhi, who p eriodically ret urned to everyday life. It then follows that the last Buddha (and, evidently, other Buddhas as well) was an adept who appeared on the earth when he came out of a state of samadhi in the human gene pool. We can understand t he words of Blavatsky: “ from among some ninety-seven Buddhas in one group, and fifty -three in another,” as indicating that.

The unusual appearance of the Buddha can be explained by the fact that he was an Atlantean adept or a Lemurian adept (recall the words of Blavatsky: “the Adepts or ‘Wise’ men of the t hree Races (the T hird, Fourth and the Fifth).” The enormous know ledge of t he last Buddha, which no one t aught h im in his earthly life, can be explained by t he fact that he p ossessed know ledge from the civilizations of the A tlanteans and Lemurians. This was suggested indirectly by Blavatsky with her mention of “stone tablets” and Buddha from the time of the great flood. In the end, Blavatsky states almost explicitly that the Buddha was a representative of the Fourth Race, i.e. an Atlantean: “the features of the type and character attributed to the Fourth Race giants…These ‘Buddhas,’ though often spoilt by the symbolical representation of the great pendent ears” (224). On t he other hand, the wor ds of M adame Blavatsky could be interpreted altogether differently, which may sp eak to our weak logic or to a garbling of the facts. But all the religious figures of t he East know about adepts and even, as t hey t ell us, meet with t hem! The fact that s amadhi exists in the East is indisp utable. The Buddha had a truly unique appearance, conducive to an amphibious way of life. The Buddha also p ossessed enormous knowledge… and so on. T here is then a sufficient number of facts supporting the notion that the logic described above might serve as a hypothesis. However, if we accept this hy pothesis, we must also accept the hy pothesis regarding the existence of the human gene pool. Does it really exist? Are t here really underground and underwater worlds inhabited by peop le of different races in samadhi that exist in parallel with our w orld? Did the Buddha and other p rophets enter society on the surface of the earth from there? Summarizing the results of our research laid out in this chapter, we have attempt ed to draw a preliminary conclusion in answer to t he question: Who was the last

Buddha and who was the person whose eyes are represented on Tibetan temples? Analysis of their appearance allows us to propose that the Buddha occupies a place somewhere between contemporary man and the person whose ey es are painted on Tibetan temples. Ot her changes also follow, connected with the shift from an amphibious way of life to life lived exclusively on land: the shift from a valve-like nose (as in dolphins) to a regular nose, and the disap pearance of fins. M oreover, Blavatsky writes t hat adept s of t he third (Lemurians), fourth (Atlanteans), and fifth (our civilizations) races can be found in underground dwellings. From that we can assume that the last Buddha w as an Atlantean, while the person whose ey es are represented on Tibetan temples was a Lemurian or a LemuroAtlantean. Who were the Lemurians? And who w ere the At lanteans?

Chapter 7

Who Were the Lemurians and Atlanteans?

Research Methods In research of this kind, one cannot expect to gather exact data. One must make generalizations based on information obtained from various sources by means of logic, tentatively comparing the information and taking into consideration only t hat information that is rep eated in different kinds of sources. The most dangerous thing, in my view, is analysis of p opular scientific literature, in which much is invented, although several books writt en in a popular scientific sty le are entirely s erious. In particular, the books of Lobsang Rampa, such as T he Third Eye, Doctor from Lhasa, Cave of the A ncients, and others. T his author, who st udied meditation from his mentor, learned t o enter a state of samahdi and sp ent some t ime in t hat st ate in one of t he samadhi caves of Tibet. J ohn Hislop ’s Conversations ith Bhagawan Sri Sathya Sai Baba, also inspires some confidence. That book is organized around conversations with the great Sai, who in many regions of India is considered to be not only Initiates, but also t he incarnation of God on earth. The very interesting book by Rudolph Steiner From the Akasha Chronicle, describes t he contents of that secret chronicle, writt en in ancient times by the Initiates. The information obtained from these books w as taken into consideration. Analysis of eastern religious literature turned out to be very difficult not only because it is writt en in languages to which we don’t have access (Sanskrit, N epalese, etc.), but also because of the allegorically refined way in which material is presented in the East. In religious sources that treat the various forms of eastern religion, we found information concerning the life of peop le of previous civlizations w hich was fairly consistent among them. But the most curious thing was that t his information in general alligned with that offered in the works of t he great Initiates, such as Helena Blavatsky and Nost radamus. Lamas, gurus, and swamis knew about p eople from previous civilizations, but would not go into detail either because they p oorly recalled this area of religious scholarship or t hey were concealing this great secret. For us, the most accessible works written by the Initiates were those of Nostradamus and Blavatsky. However, the prophesies of Nostradamus were presented in the form of four-lines verses, and t heir translation from Old French into Russian may not be exact and so might lead t o false conclusions.

The Secret Doctrine by Madame Blavatsky is a work enormous in size and filled with facts. However, the logic in this book app eared to me to be somehow nonhuman. Everyt hing is presented in stanzas, and y ou can only find t he beginning of a thought at the end of t he book, the middle, at t he beginning, and the end, in the middle. When I first read T he Secret Doctrine, this irritated me, but t hen I realized t hat t here was a higher logic at work h ere, perhaps the logic of t he Higher M ind, hich my limited human brain could only grasp in part and from time to time. Despairing that I would be able to introduce facts into this sy stem, I was forced to adopt an old student technique. Many students are capable, when studying material intensely, to remember it for a short period and then they quickly forget it. I read this book again, and while I still remembered many parts, I made an outline of the book, placing all the information into the form of human logic and chronology. These outlines could now be included in logical scientific constructs. Can we believe the Initiates? It’s difficult to s ay “ yes” or “no.” Nevertheless any reasonable person may believe in God, at least on his deathbed. And if w e don’t deny the existence of God, t hat is, of t he Higher Mind, then we can’t deny the veracity of the information offered by t he Initiates because religious t eachings, such as our divine derivation, fundamentally allign with the teachings of the Initiates. The difference is that religion, in the early period when it was directed at the semi-literate, as p resented in the form of stories, w hile the information of the Initiates is in the form of historical scholarly t eaching. It may be t hat, according to t he level of mankind’s development, t he Higher M ind “initiates” certain individuals into t he more complex aspects of th e one universal knowledge in order t o op pose the dogmatism of many members of the clergy. The means by which the Initiates obtain their knowledge can be presented from the point of view of contemporary physics in the following way. The principle of “SoHm” is removed from the Initiates, making them able, with the help of t heir psy chic energy, t o harmonize with t he wavelengths of t he Universal Information Field. Every one of the Initiates, in describing the source of his or h er knowledge, notes t hat it is as if a “ voice” was dictating it to them. It is st ill difficult to imagine any other source for this surprising information which is so similar among all the Initiates. Religious teachings and the teachings of the Initiates come from a single source: the Universal Information Field. Many people are capable through meditation to enter a trance, during which it is as if they “see” the past and the present. It is likely that only a small channel of information is op ened to t hem so th at t he information t hey receive is highly confused. The information channels of t he Great Initiates are, evidently, incomparably larger, and so their information is much more detailed and has, as I mentioned above, a “non-human” logic. I think the reader will forgive me if I refer mostly to the teachings of the Initiate Helena Blavatsky. Essentially, all the Initiates speak of one and the same thing. However, t he Russian p ublication of Madame Blavatsky ’s work makes it more accessible to me. And finally, we attempt ed to compare all the research described to our anatomical phy siological analy sis of the out ward app earance of people of p revious civilizations so as, at least t o some degree, answer the question: Who w ere they? Lemurians or Atlanteans?

General Information on Previous Civilizations Blavatsky wrote about this: “nor is the hist ory of th e primitive Races buried from the Initiates in t he tomb of t ime, as it is for p rofane science” (Secret Doctrine, 2:133).

According to t he above-mentioned sources, no one debates t hat t he descent of man as accomplished by means of the compression of sp irit. Speaking in the language of contemporary phy sics, the wave version of life (spirit, t he Other World) gradually materializes and acquires a human body. The p rocess by which the sp irit materializes and p sy chic energy congeals is reminiscient of the fairy tale of the magic table cloth, w hen out of nowhere food app ears. Of course, it’s impossible to believe that. But on the ot her hand, we know from high school phy sics that two gamma rays equal one electron. In ot her words, a wave element is capable of being transformed into the material. A resident of t he city of Ufa M arat Fatkhlislamov visited t he Great Avatar Sathy a Sai Baba of India and saw for himself how he materialized thought, producing out of nowhere power, rice, and other things. Marat even brought back several videos of Sai Baba that show the p rocess of materialization. Of course, t he process of materialization p roduced by the Great Avatar can be taken for a brilliantly p erformed magic trick. But it’s so convincing! And the number of people who believe him is enormous. He is visited daily by ap proximately 10,000 peop le, and more than one million people from all over the world came to his seventieth birthday celebration. It’s difficult to imagine that all these people are fools. Nevetheless, according to t he conclusiveness of t he evidence, the hyp othesis concerning the materialization of psy chic energy has no less of a chance of being prov en than t he present-day hy pothesis concerning the appearance of life on earth from organic molecules that grow more complex. According to t he religion and teachings of the Initiates, t here were five races or civilizations of people on earth. A s I already noted above, members of t he first race, called the “self-born”, were angel-like creatures who were 50-60 meters t all, had one ey e (which today we refer to as the third ey e), and multiplied by means of division. The rep resentatives of t he second race, called the “ sweat-born” or the “immortals,” were more solid but were st ill ghost-like creatures, ap proximately 40 meters t all, ho had only one eye (the t hird eye) and multiplied by means of gemmation and spores. The third race, called the “doubles,” “androgynes,” or “Lemurians,” were in existence for a longer period of time and experienced a greater degree of change. This race

underwent t he separation of t he sexes, the appearance of bones, the solidifying of the body, and from four-handed and two-faced creatures of ap proximately 20 meters in height, t hey became shorter creatures with two arms and one face. The last of t he Lemurians-the Lemuro-Atlanteans-attained the highest level of development and prosp erity. The representatives of the fourt h race, the A tlanteans, had two arms and one face, were 6-8 meters t all and had a solid body. The representatives of the fifth race (our civilization), called Aryans, were at first taller than they are now but then shrank to their present height. It is believed that there will be only seven races. Every race had or will have seven sub-races.

When Did Life Ap pear on Earth? In all of the sources indicated, life is said to ap pear on earth many millions of years ago.

On t his point Blavatsky writes: “T he reader may inquire why we sp eak of dragons at all? We answer: firstly, because the knowledge of such animals is a proof of t he enormous antiquity of t he human race” (Secret D octrine, 2:208).

In Rudolf Steiner’s Cosmic Memory: Prehistory of Earth and M an, the following is w ritten: “In addition to man t here existed animals, which, for t heir kind, were at the same stage of development as he.”

And so, the ap pearance of man on earth t hrough a condensation of the spirit required many millions of years of evolution. Blavatsky provides some relatively exact data on th e life spans of t he last terrestrial civilizations:

“Lemuria is said to have perished about 700,000 years before the commencement of what is now called the Tertiary age;” “[the] Flood…which submerged the last portions of At lantis 850,000 years ago;” “…after the submersion of the last remnant of the At lantean race, some 12,000 years ago;” “…the Aryans [our civilization] ere 200,000 y ears old when the first great ‘island’ or continent [Atlanteans] was submerged” (Secret D octrine, 2:313, 332, 124, 395).

In this way, the ap pearance of man on earth t hrough condensation of t he spirit required many millions of y ears of evolution. I would like to introduce a related idea from Blavatsky:

“There is a period of a few millions of years to cover between the first ‘mindless’ race and the highly intelligent and intellectual later ‘Lemurians’; there is another between the earliest civilization of the At lanteans and the historic period” (Secret Doct rine, 2:263).

Therefore, life on earth appeared millions of years ago, and human races or civilizations evolved one from the other, gradually becoming more complex. At the same time, however, the hist ory of man on earth is filled with global catastrop hes that destroy ed entire civilizations. Evidently, in the evolutionary p rocess it made perfect sense to create a human gene pool for man as insurance against global catastphes.

M aterialism and Idealism What came first, idea or matt er? In religion and t he works of t he Initiates, this eternal debate tilts toward idealism. But is there any proof of t his? Direct evidence is difficult t o find because it is buried in time. However, no one debates the p arallel existence of a p hy sical and a metaphy sical world, and t hat t hought, i.e., psy chic energy, can be fully materialized. On t he other hand, t he progressive complexity of organic molecules from p rimitive forms of life cannot be ruled out. But is there any proof of t hat? Some laboratory experiments allow us to offer some vague assessment, but the truth of this hypothesis is also buried in time. The material aspect of life is somehow closer and more understandable, and so we believe in it more. The wave-based side of life seems to be mystical and fantastic because we understand it so poorly at our p resent level of development, and so our tendency is to exclaim: “It’s a miracle!” or to deny it entirely. It is probably t he

case that t he material and the wave-based aspects of life are linked, just as t he phy sical and the metaphy sical worlds are linked. And w hen it is difficult to find direct evidence, all that remains, if y ou’re not an atheist, is to t o believe in the rightness of divine teaching. If w e were to compare the development of religion with that of science, we would notice that science tends not to deny the rightness of divine teaching, finding more and more evidence of its trut h. We must underst and that w e are only a small piece of the Higher M ind and it’s not for us to judge. The greatest sin is t o p ut on eself in the p lace of God. T he conservative scientist, who makes his discovery into t he final truth and thoroughly denies new scientific directions that are already whisp ered about in scientific circles, commits a great sin. Lemurians From the sources indicated above, it seems the continents of earth in that distant p ast (several million y ears ago) were very different. T he land of t he Lemurians was located in t he region of Aus tralia, which is believed to be a remnant of the Lemurian continent. One may find the following on this t opic in the writings of M adame Blavatsky:

“Jukes [stat es] that since the 0olitic (Jurassic) period, less change has taken p lace in Austr alia than elsewhere” (Secret Doctrine, 2:196). “As opposed to its later hardened condition, the world was still in a welling, more fluid one” (Steiner, Cosmic Memory, 84).

The Lemurians are divided by evolution into early and late Lemurians (Lemuro-Atlanteans).

The early Lemurians were of enormous height (around 20 meters tall) with four arms and tw o faces. Their bodies were initially made up of soft matter and so were malleable and flexible. In t he process of evolution t he first ap pearance of bones was in t he Lemurians. Bones strengthened their skeleton and made them better adapt ed to life on earth, although they also became heavier as a consequence. According to one hy pothesis p ut forw ard by Lobsang Rampa in The Doctor from Lhasa, the earth at that time followed a completely different orbit and the force of gravity was much weaker. Animals existed in greater variety and were much larger. Perhaps these ere the legendary dinosaurs? We can’t rule that out, esp ecially if we consider this only a single period in the existence of these enormous rept iles and of the Lemurian civilization.

The early Lemurians had almost no memory, and t heir speech resembled singing. They basically communicated by reading each other ’s t houghts, and t hey sp ent most of t heir energy in developing the volitional aspects of life. The early Lemurians, as descendants of the second race (the “sweat-born” or “bon eless on es”), were at first hermaphrodites. The sep aration of the sexes into male and female occurred later. Blavatsky writes about t his: “The Third-Race-mankind is the most mysterious…The mystery of the ‘How’ of the generation of the distinct sexes must, of course, be very obscure here, as it is the business of an embry ologist and a specialist, the p resent work giving only faint outlines of the process. But it is evident that t he units of the Third Race humanity began to separate in their pre-natal shells, or eggs” (Secret Doctrine, 2:197).

She indicates t hat t hey multiplied in a manner similar to gemmation, like most p lants, worms, and snails (2:166). In The Chronicle of Akasha, Rudolph Steiner offers an explanation for the separation of the sexes. According to Steiner, individuals in whom the feminine element was dominant were more spiritually developed and experienced love for individuals in whom the masculine element was dominant (Cosmic Memory, 75-76). As we already mentioned, the early Lemurians had four arms and two faces. It is apparent from our sources that they had four arms and two faces during that period of development among the early Lemurians when they were men-women, or hermaph rodites. Aft er the sep aration of the sexes in t he following period, the tw o arms in the back began gradually t o atrophy and the third eye, located at the back of the head, began to move inside the skull. The t hird eye, located in back, made the Lemurians ap pear to have tw o faces. This t hird eye developed from t he single eye of the members of the first and second races and could “see” in the wavelenghts of the metaphysical world, that is, the world of psychic energy (superhigh frequency-E.M.). As far as I understand, this eye “saw” in a way s imilar to that of our contemporary y ogis while in a trance or samadhi. The tw o arms in the back were at the service of the third ey e. The t wo ey es in front app eared among the early Lemurians, I believe, when they began to sink more and more into the material world, which demanded vision in the phy sical world. Gradually vision in the phy sical world came to dominate vision in the metaphy sical world.

Blavatsky writes about this: “the third eye was primarily, as in man, the only seeing organ. The two physical front eyes developed later on in both brute and man, hose organ of p hy sical sight w as, at th e commencement of the T hird Race, in the same position as t hat of some of the blind vertebrata” (Secret D octrine, 2:299). The

two hands in front served the two forward eyes.

And so, the early Lemurians had a truly unique appearance. They w ere of enormous height and p ossessed t wo arms and tw o faces. It is p robable that human memory, carried over millions of y ears, has p reserved their app earance in representations and idols of the esot eric gods of India. To a great extent, the early Lemurians w ere utterly perfect insofar as they could see and act both in the physical and the metaphysical worlds. The late Lemurians had only two arms and one face. The arms in the back atrop hied and the third ey e in the back moved inside the skull. However, the t hird eye did not s top functioning for th e barrier of the sk ull does not represent a major barrier to p sy chic energy. The sp iritual continued to p lay a big role in the life of the late Lemurians. The p rinciple of “SoHm” did not function, and through th eir third eye, t he late Lemurians w ere linked to the Universal Information Field. T hey were a highly intelligent and intellectual race. However, the most curious thing about the late Lemurians is t hat, according to information we found in Madame Blavatsky ’s Secret D octrine, there exist t oday direct descendants of the Lemurians, who did not p ass through the crucible of genetic mutations of the fourt h and fifth races, that is, t he civilization of the At lanteans and our own. In particular, Blavatsky writes:

“‘Behold,’ writes a MASTER, ‘the relics of that once great nation (Lemuria of t he Third Race) in some of the flat-headed absrcines of y our Aus tralia;’” “the Aust ralian native - co-existing as he does with an archaic fauna and flora - must date back to an enormous antiquity. The w hole environment of t his mys terious race, about whose srcin ethnology is silent, is a testimony to the truth of the esoteric position;” “The survivors of those later Lemurians, who escaped the destruction of their fellows w hen the main continent w as submerged, became the ancestors of a p ortion of t he present native tribes;” and “A ustralia is one of the oldest lands now above the waters” (Secret Doctrine, 2:196-7, 328).

We found similar information in Steiner’s Chronicle of Akasha:

“T hese [Lemurians] became stunt ed men, whose descendants st ill inhabit certain parts of t he earth today as so-called savage tribes” (Cosmic Memory, 46).

Because of this, we became very interested in researching the absrcines of Australia, which, according to these sources is a part of the ancient continent of Lemuria. It’s p ossible the anatomical and top ographical peculiarities of t he Lemurians have been p reserved. It’s pos sible they have the vestiges of a second pair of arms. It’s possible we might find other things as well. Lemuro-Atlanteans From all these sources it became clear th at t he Lemuro-At lanteans differ sharp ly from their p redecessors, t he early Lemurians, and their descendents, the At lanteans. They were more perfect t han either of them. One Russian Initiate who was t elling me about t he late Lemurians said that in comparison to t hem, the Atlanteans and the people of our civilization are like ignorant children. And in The Chronicle of Akasha, it is written that in the initial period of the civilization of Atlantis, there were leaders who were the incarnation of god on earth and their souls were connected wit h t he Higher M ind (Steiner, Cosmic M emory, 66, 73). Interest in t he Lemuro-Atlanteans is underscored by the fact that according to similar accounts in different sources t hey are today the chief representatives of the secret land of Shambala. The myst erious flying saucers p eople see today are their flying machines. What were the Lemuro-Atlanteans like? We find the most detailed description of the life and death of t he Lemuro-At lanteans in Blavatsky ’s Secret D octrine (221, 2713, 316, 319, 341, 344, 361, 423, 429) and in Lobsang Rampa’s T he Doctor from Lhasa (140-141). In t hese sources it is writt en that t he Lemuro-At lanteans were born ith t he gift of clairvoy ance, which allowed t hem to underst and all secret t hings. T heir vision was unlimited and they knew things immediately. For them there was no distance or material obstacles. T hey w ere deeply versed in t he secrets of nature and p rimary wisdom. They were called Sons of God. The Lemuro-Atlanteans had no religion for dogma and convictions founded on faith were foreign t o t hem. Their third “mental” eye was completely op en and so t hey sensed t heir oneness with the et ernal essence, with t he eternally incomprehensible and invisible All, the One Universal Divine. This w as t he golden age of t hose ancient times, an age when gods walked the earth and freely communicated with mortals. When this age ended, the gods retreated, that is to say, they became invisible and later generations began to worship their kingdoms, their essence.

The Lemur-Atlanteans built enormous cities of marble, lava, black stone, metals and rare earth. T hey created rep resentations of t hemselves out of st one in their own size and image and worshipped them. The oldest remains of Cyclopean structures were produced by the Lemuro-Atlanteans, and in construction they used enormous monoliths weighing 500 tons. Some suggest that the “hanging stones” in the valley of Salisbury, England (Stonehenge) and the Egyptian Sphynx are creations of the Lemuro-Atlanteans.

The civilization of t he Lemuro-Atlanteans was t he most highly -developed on earth. They possessed fly ing machines that allowed them to leave the planet. In relation to t his, Sathya Sai Baba said that t hese flying machines were set in motion by the p ower of mantras, th at is, sp ecial incantations p ronounced by s piritually-advanced individuals (Hislop, Conversations, ). In other words , we could say t hat t hese flying machines ran on p sy chic energy.

Lobsang Rampa describes p eople of enormous height who lived together with t he early Atlanteans. He not es th at t hey were much larger t han the A tlanteans, although the latter w ere twice as tall as contemporary peop le. Lobsang Rampa called these giants “ sup er intellectuals.” And there were indeed many reasons to consider the Lemuro-At lanteans “sup er intellectuals.” They were between 6-8 meters tall, and sometimes even taller.

Lobsang Rampa also writes t hat during the t ime of the “super intellectuals,” the climate of the earth w as warmer and the flora more abundant. The earth at that time sp un in a different orbit and had a twin p lanet. T he force of gravity was much weaker then. We found in the writings of Lobsang Rampa evidence of conflicts among various groups of Lemuro-Atlanteans. These conflicts ended in a war, which led to an enormous explosion t hat shifted t he earth’s orbit. Af ter that , p eople noticed that earth’s twin p lanet w as moving closer. As the p lanet ap proached, the earth’s oceans flooded the shores and winds of unprecedented st rength began to blow. T he Lemuro-Atlanteans forgot t heir conflicts and t raveled into t he sky in their flying machines. They wan ted t o leave the earth forever.

On earth there were terrible cataclysms. Earth’s approaching twin grew larger and soon an enormous sp ark was p roduced. Black clouds formed and terrible cold set in. Many people-Atlanteans-perished. After that, the sun began to move further away from earth and then began to rise in the east and set in the west. The earth now travelled in a different orbit and a new companion app eared-the moon. Aft erwards people discovered an enormous indentation on the surface of the earth, which was formed at the t ime the t wo p lanets came into contact. M oveover, there is a great deal of evidence that t he civilization of t he Lemuro-Atlanteans was the most highly developed on earth. But did t hey die out entirely? Some evidence suggests that they may be found t o this very day in a state of s amadhi, representing the Human Gene Pool. According to other data, t he Lemuro-Atlanteans form the basis of t he myst erious land of Shambala, having learned through the p rocess of evolution how t o move from a phy sical to

a metaphysical state and back again. Nicholas Roerich, when describing the land of Shambala, noted several times that people there were capable of disappearing or becoming invisible. Can all this be believed? I don’t know. But I do believe that moving back and forth from a phy sical to a metaphy sical state is p ossible.

Atlanteans As Lobsang Rampa has written, after the catastrophe produced by the collision of the planets, the Atlanteans who survived began to adapt to life under earth’s changing conditions (D octor from Lhasa,143-144). The race of “ sup er intellectuals,” which might have helped t hem to survive, was n o more. Religion t hen app eared as a way to remember them. Priests then attempted to subordinate the people through religion. Mamoths and brontosauruses disappeared from the face of the earth as they could not adapt to the new climate. The sky, which had formerly been red, was now blue. Snow now fell at t imes from t he sky, and t he winds had grown not iceably colder. Floods and tides also appeared. Peop le gradually grew shorter. The priests of the Atlanteans understood that without the knowledge of the Lemura-Atlanteans it would be difficult to expect any progress. So they began to collect the ancient w ritings of t he Lemuro-Atlanteans and attempted t o decipher them. They undertook excavations to find ot her sources of ancient w isdom. The p ossession of ancient know ledge led to p rogress. Large and small cities were built, scholars continued to invent new methods for t aming the natural world. Peop le built flying machines and began to travel in the air in planes without wings. Their airplanes were silent and could stand still anyw here above the earth. This w as made achieved because peop le understood t he secret of gravitation and learned how t o use anit-gravity. P eople could move enormous s tones t hrough the air with t he help of a device that fit in the palm of the hand. Things were transported primarily by air, while on land only across short distances. Water transport was rarely used. M adame Blavatsky also writes t hat t he Atlanteans had fly ing machines. She indicates that:

“It is from the Fourt h Race that the early A ryans got…their most valuable science of the hidden virtues of p recious and ot her stones, of chemistry ” (Secret Doctrine, 2:426).

In T he Chronicle of Akasha, Steiner writes t hat t he Atlanteans had p ower over what is called the “ life force” (42). For example, in a grain of wheat t here sleeps a force that allows it t o grow a st em. The At lanteans had t he capacity to transform life force into app licable technical power capable of moving flying machines and ot her apparatuses. In addition to affecting gravity and making use of t he life force, the Atlanteans were able to us e psy chic energy with t he use of th eir third eye. Nost radamus writ es

about t his, noting that during the building of the p yr amids and ot her such monuments the At lanteans moved stones with a glance (evidently, by using their third ey e to tune into the wave-based elements of the stone and opposing gravity). Madame Blavatsky notes that in the process of evolution the Atlanteans’ third eye began to lose its fun ction, so t hey took measures t o artificially stimulate their “internal vision” (Secret D octrine, 2:299).

And s o, in p ossession of extraordinary p owers (anti-gravity, life force, psychic energy ), the A tlanteans created a highly- developed civilization, the remains of which can be still found today. M adame Blavatsky writes t he following about t he present-day evidence of the civilization of t he Atlanteans:

“Py ramids of Egy pt, Karnak, and the thousand ruins…the monumental Nagkon-Wat of Cambodia…the ruins of Palenque and Uxmal, of Central America…the unfading colours of Luxor - the Ty rian purp le; the bright vermilion and dazzling blue which decorate t he walls of this place, and are as bright as on t he first day of t heir app lication…[t]he indestructible cement of t he pyramids and of ancient aqueducts…the D amascus blade, which can be t urned like a corkscrew in its scabbard without

breaking…unparalleled tints of t he stained glass…the secret of the true malleable glass…” (Secret Doctrine, 2:430).

Lobsang Ramap writes in t he Doctor from Lhasa that t he At lanteans used telepathy to communicate with one another, which was t hen the universal “language” (Conversations, 141). But gradually they began to develop speech, various languages arose, and people began to have trouble understanding one another. Writing was also invented. In Th e Chronicle of Akasha, Steiner notes th at the A tlanteans were distinguished from present-day man by t heir very well-developed memory, and by their lessdeveloped ability with logic (40-42). Elderly peop le, who could make use of their long life experience, poss essed the greatest authority. The geography of the continents was different during the time of the Atlanteans from what it is today. In T he Chronicle of Akasha Steiner writes t hat the A tlantic continent was located where the At lantic ocean in today, betw een Europe and America. Madame Blavatsky points out the tw o main continents of the At lanteans: one in the Pacific Ocean and the ot her in the A tlantic. Blavatsky notes t hat M adagascar, Ceylon, Sumatra, Java, Borneo and the Poly nesian Islands are the remnants of t he enormous Pacific continent of t he Atlanteans (Secret Doctrine, 2:782). We can judge the size of t his continent by locating the Sandwich Islands, New Zealand, and t he Easter Islands on a map; they were the “t hree summits of the sunken continent.” The natives of these islands never came into cont act, but all of them assert t hat t heir islands were once a part of an enormous continent. But the most curious thing is that all the natives sp oke the same language and had similar customs. The second continent of t he Atlanteans, of which the Az ore and Canary Islands are the remnants, was located in the Atlantic Ocean. And where the Asian continent is today there were only large islands. There is also evidence the Atlanteans were of different races and sub-races. For example, in The Chronicle of Akasha (Steiner, Cosmic Memory, 21-26), the Atlantean race is divided into seven sub-races. M embers of the first sub-race, the Rmoahals, were distinguished by a highly developed memory and the magic power of t heir ords. T he second sub-race, the Tlavatli, acquired a sense of ambition and preserved in memory all their great deeds and actions. T he third sub-race, t he Toltecs, was characterized by the ability to t ransfer achievements and gifts down t o its descendants, wh ich led to t he app earance of clans and chiefs. T he fourth sub-race, the p rotoTuranians, was dist inguished by strong selfish desires and ambitions. T he fifth sub-race, th e pr oto-Semites, developed t he capacity for judgment, while the sixth subrace, the A kkadians, developed the p ower of t hought, which led to a thirst for innovation and change. The seventh sub-race, the M ongols, furt her developed the p ower of thought, but they acquired the conviction that what was most ancient was most wise. M adame Blavatsky at one p oint in The Secret D octrine distinguishes two sub-races of Atlanteans: the devs and t he peris, not ing that the devs were p owerful giants. At another point she divides the Atlanteans into people who have the appearance of the Buddha and those who look like the statues on Easter Island. She notes that the former were Sons of G od, while the latter w ere imitators of evil wizards. Elsewhere Blavatsky separates t he Atlanteans into yellow, black, brown, and red (Secret Doctrine, 2: 221-4, 394, 425-6). From that, w e can see that the y ellow At lanteans were the p redecessors of the Chinese, Mongols and Turanians, the black, predecessors of th e Africans, and the red, predecessors of the Jews. Blavatsky also mentions the sin of the At lanteans, w hich involved the abuse of new technologies (Secret Doctrine, 2: 227, 302-3). They made their sanctuaries, meant for th e visitation of god, into a heathen t emple for every kind of sp iritual transgression. As a result of this sin, an endless series of w ars broke out among the various groups of Atlanteans. Lobsang Rampa (Doct or from Lhasa, 147) suggests the reason for these wars was t he app earance of different languages among the At lanteans. Lobsang Rampa also writes that the Atlanteans invented ever newer forms of weapons. They had a ray gun that caused mutations in people. Later they invented a bacteriological weapon that caused horrible epidemics of infectious diseases across the earth. Soon after that they invented a sp ecial weapon t hat produced clouds of unprecedented size in the stratosp here. As a result, the earth t rembled and, it seems, shook on its axis. Floods, fires and fatal rays killed people in the millions. A portion of the p opulation was saved in hermetically-sealed boxes that floated on the surface of the water, and another portion flew into the sky in their fly ing machines. M adame Blavatsky also writes about t he war of the A tlanteans (Secret Doctrine, 2: 221-2, 350, 372, 427). The black Atlanteans who were among the lowest material sp irits on earth and composed two thirds of mankind fought against the y ellow At lanteans, who had remained faithful to their gods and represented one third of mankind. These two groups of Atlanteans differed not only in appearance but also in a spiritual sense. Moreover, they were deeply versed in the primordial wisdom and the secrets of nature, and t hey were mutually antagonistic in their batt le. Blavatsky describes how one leader among the y ellow A tlanteans, after witnessing the sins of t he black Atlanteans, sent devout individuals in his air ships (vimana) to his fellow leaders with t he words:

“‘M ay every y ellow face send sleep from himself (mesmerize?) to every black face. May even they (t he Sorcerers) avoid p ain and suffering. May every man true t o the Solar Gods bind (paraly ze) every man under the lunar gods, lest he should suffer or escape his dest iny…When the Lords of the Dark Faces awoke and bethought themselves of their Viwans in order t o escape from t he rising waters, t hey found t hem gone” (Secret Doctrine, 2:427-8).

And so, the civilization of the Atlanteans, having survived the destruction of the Lemurian civilization, gradually acquired the ancient knowledge of the LemuroAtlanteans and developed it to become a thriving civilization in its own right. But gradually antagonism began to build up with t he At lantean civilization which led to ar.

Destruction of the Atlanteans: The Great Flood

We were able to find information about the d estruction of the At lanteans in M adame Blavatsky ’s monumental work The Secret D octrine (2:124, 144, 220-2, 227, 2912, 302-3, 313-4, 332, 350-1, 365, 372, 395, 402-3, 406-7, 411, 427-8, 433, 436). We found some additional information in Rudolph Steiner’s T he Chronicle of Akasha (Cosmic Memory, 39) and Lobsang Rampa’s Doctor from Lhasa (147-148).

The endless wars in which the late At lanteans found themselves ended when a weapon of unprecedented power was used, w hich affected the st ability of the earth’s axis. The dislocation of t he earth’s axis p roduced global changes in the earth’s crust, resulting in t he sinking of the continents of the A tlanteans and the ap pearance of new continents. The last, fatal war between the yellow and black Atlanteans led to the destruction of the black Atlanteans, who were in a hypnotic state (induced by a telepathic eapon) w hen their continents s ank into t he ocean. T he y ellow A tlanteans managed t o save th emselves by flying away in t heir flying machines (vinama) t o th e Land of Fire and Metal, which we might underst and as referring to the p resent-day H imalayas, Tibet and t he Gobi desert. Both global continents of the A tlanteans sank. The universal flood was caused when t he “p oles moved.” Madame Blavatsky gives us t o understand t hat th e “Land of Fire and Met al” was t he polar region-the Nort h Pole. From that it follows that at the time of the Atlanteans the North Pole was located in the region of the Himalays, Tibet and the God desert. As a result of the dislocation of t he earth’s axis, t he North Pole moved to its p resent location.

“[At the time of the Great Flood] the whole earth was one vast watery desert, [o]nly the peaks of the [Himalayan and Tibetan] mountains, [together with] the high plateau [of the Gobi prot ruded from the water]. Where now are found but salt lakes and desolate barren deserts, t here was a vast inland sea... [and here was a]n island, hich for its unparalleled beauty had no rival in the world, was inhabited by the last remnant of the race which preceded ours…The ‘Island,’ according to belief, exists to t he present hour; now, as an oasis surrounded by the dreadful wildernesses of the great D esert, the Gobi” (Secret Doctrine, 2:400, 220).

Lobsang Rampa writes that there was one t ribe among the At lanteans t hat enjoyed t he sp ecial favor of the “ sup erintellectuals”-the Lemuro-At lanteans. T his tribe lived on the high shore of one of t he seas. After t he great flood its t erritory turned out to be several thousand feet above sea level and surrounded by tall mountains. (We can assume that this is the Gobi desert-E.M.) The priests of this tribe had predicted the great flood and so before it came they inscribed on golden tablets their history, a map of t he world and of the stars, as w ell as advanced scientific concept s. T hese golden tablets together with models of their tools, books and other objects were hidden in caves located at a dist ance from one another so t hat p eople in the fut ure could find them and learn about t heir past. When this territory rose high above sea level, the climate there changed significantly, which caused many of its inhabitants to die from cold and the thinning of the air. Those w ho survived became the predessors of the hardy Tibetans of today. In t his region, hidden deep in mountain caves are tablets t hat contain the Know ledge. Other evidence of the lost civilization is located in the abandonned, unguarded city which lies forgotten amid the expanse of the massif of Tian Shian. Indications t hat great Knowledge is hidden in caves in Tibet and t he Gobi desert can be found in M adame Blavatsky ’s w ritings. A lthough she makes no mention of golden tablets and books, she unambiguously hints at the existence of p eople in samadhi preserved in this region of the earth:

“T he remnants of t hose immortal men - who survived when t he holy island had become black with s in and perished - have found refuge in the great desert of G obi, here they still reside invisible to all, and defended from approach by hosts of Spirits;” “…in Airyana Vaêgô, where Vara is built… and a year seems onlyas a day (and night), a clear reference to t he ‘land of t he Gods’ or the (now ) p olar regions … [t]h ither (into th e vara) thou shalt bring the seeds of men and women… the seeds of every kind of cattle… to be kep t inexhaustible there, so long as th ose men shall stay in the vara” (Secret Doctrine, 2:372, 291). From all that’s been said, it follows that at t he time of the great flood, caused by a shift in the axis of rotation of t he earth and a dislocation of the p oles, a port ion of the At lanteans were saved by moving to t he region of the Himalayas, Tibet and t he Gobi desert. At the t ime of the A tlanteans, this area was the p olar region, although, evidently, wit h different climatic conditions from those at the Nort h Pole t oday. A tribe of highly-d eveloped Atlanteans lived in this region. Nevertheless, the raising of mountains and p lateaus (t he Gobi desert and Tibet) cause the living conditions t here to become much more severe. One port ion of t he surviving Atlanteans w ere the ancestors of the contemporary Tibetans, while the other p ortion went into the mount ain caves and entered a state of samadhi in order to preserve themselves and their knowledge for many t housands of y ears. In these mountain caves were p reserved golden tablets, books and t ools, all testifying to t he level of development of the Atlantean civilization. Writers have noted that only the devout survived. By devout we are led to understand those “with a pure soul,” that is, people capable of freeing themselves from negative energy, which is the most important condition for entering deep samadhi. Those Atlanteans who floated aboard hermetically-sealed boxes also survived, as did those whose land was raised above sea level. Ot hers p erished beneath t he water; it is p ossible, the mountains collapsed over t hem. When did Atlantis p erish? We could only find evidence of this in t he work of Madame Blavatsky. In several places in T he Secret Doctrine she not es that the great flood and the destruct ion of the continents of the A tlanteans occurred 850,000 y ears ago. However, at t he time of the great flood the A tlanteans did not p erish all at once. Those who remained alive died off betw een 850,000 and 700,000 y ears ago. How ever, Blavatsky later contradicts herself. At one p oint she notes t hat beginning 850,000 y ears ago, floods were a relatively common occurrence and that the last flood occurred 100,000 y ears ago. However, at anoth er point she notes t hat t here were no more floods between 850,000 and 11,000 years ago. She does, however, clearly st ate that the great flood, w hich destroyed t he contintents of the At lanteans

happened 850,000 years ago was the biblical flood, or Noah’s flood, which remains in human memory. Smaller floods have nothing to do with it. What happ ened 11,000 y ear ago? In Nostradamus, Madame Blavatsky and the Chornicle of Akasha, it is remarked that in addition to t he Himalayas, the Gobi desert and Tibet, another piece of land, located in the present-day Atlantic Ocean, remained above sea level after the great flood 850,000 years ago. This was described by Plato and so is known everywhere as Plato’s Island. On t his island there survived a group of Atlanteans t hat p reserved its knowledge and technology, and influenced the development of p eople of our civilization t hat was t hen emerging on the new continents t hat arose from the oceans. Specifically, Madame Blavatsky attributes the building of the great Egy pt ian py ramids to t hese Atlanteans from Plato’s Island and dates the building of the py ramids at 78,000 y ears ago, when “Egypt had hardly arisen from the waters” (Secret Doctrine, 2:432). She notes the p ositive influence exerted by the At lanteans from P lato’s Island on the ancient Egy pt ians: “The human Dy nasty of th e older Egy ptians, beginning with M enes, had all the knowledge of the At lanteans, t hough there was no more Atlantean blood in their veins” (436). 11,000 years ago the A tlanteans of Plato’s Island saw a new st ar in the sky. It grew in size and soon, as Nostradamus describes it, it gave off unbearable heat. This was the comet Tifon, according to Nost radamus, w hich feel to earth somewhere in the At lantic Ocean. As a result of the comet, Plato’s island sank and the last Altanteans on earth p erished. The comet p ierced the earth’s crust and magma poured into t he ocean. An enormous amount of steam and dust rose into the atmosp here, as a result of which the earth was for many years covered in darkness. Our emerging civlization again found itself under difficult conditions for survival. In Chinese sources there is also a descript ion of At lantis, which they call Ma li ga si ma. These sources indicate that A tlantis sank t o the bot tom of t he ocean, and a surviving Chinese Noah allowed mankind to survive. There are two opinions concerning the destruction of A tlantis. T he first one, found in M adame Blavatsky, asserts that a geological cataclysm w as the cause of t he great flood. The second op inion, found in The Chronicle of Akasha, Lobsang Rampa, Nost radamus, as well as M adame Blavatsky, emphasizes the role of the sin of the Atlanteans, which involved the misuse of their knowledge and new technologies. In evaluating the causes of t he destruction of Atlantis, w e cannot rule out p eriodical geological cataclysms. But it is also impossible, in our view, to rule out the role of the Atlanteans sin, regardless of how old-fashioned or religious the idea may seem. From the evidence gathered during our expedition, it is clear the Atlanteans were connected t o t he Universal Information Field and were able to gather know ledge from there. Using that knowledge (which, we must understand, is from God-E.M.) in order to w age war is indeed a great sin. And only God knows the effect the metaphy sical world-the world of p sy chic energy -can have on the p hy sical world. Perhaps negative energy can precipitate geological disasters. But we cannot agree with t he assertion t hat t he sin of t he At lanteans is responsible for the very grave karma of the people of our civilization. When the Higher Mind introduced the principle of “SoHm,” our people, members of the fifth race, were cut off from the knowledge contained in the U niversal Information Field and so w ere forced to pursue self-realization. Only very few Initiates have the good fortune to be able to enter t he knowledge sy stem of t he Higher Mind. If w e collect the various p ieces of evidence concerning the relationship between the Atlanteans and p eople of our civilization offered in M adame Blavatsky ’s Secret Doctrine, Steiner’s Chronicle of Akasha and Lobsang Rampa’s Doctor from Lhasa, a very interesting picture emerges. The p eople of our civilization-the fifth, or Ary an, race-app eared in the midst of the A tlanteans app roximately 200,000 y ears before the great flood, which occurred 850,000 y ears ago, so, more than one million y ears ago. Some Atlanteans at th at t ime began t o have children with an unusual app earance. These were the first peop le of the fifth race. At first t hey w ere considered to be aberrations but more and more such children app eared. They were shorter t han the At lanteans, but taller and bigger than contemporary man. During the time they lived together with the At lanteans before the great flood, t he principle of “SoHm” was not in effect for our ancestors or for the At lanteans, which means they were connected to the Universal Information Field. The last message of “SoHm” began to take effect much later, after the flood. Following the great flood, a small number of Atlanteans survived, including yellow, brown, red and black Atlanteans. A small number of people from the fifth race (our civlization) also survived. Both t he Atlanteans and the p eople of our civilization were saved by Vaysvat a Manu (or Noah), who w as, as M adame Blavatsky asserts, an Atlantean. There is evidence that the p eople of our civlization continued to fight with t he remaining Atlanteans even after t he great flood. Evidently, these wars remain in the memory of p eople today in the form of ancient legends and tales, which tell of knights who defeated giants (devs and p eris) and were endowed with the p ower of sorcery (the third eye). Nevertheless, the At lanteans and peop le of our civilization multip lied both sep arately and inter-racially. The mixing of races continued until the last community of Atlanteans, on Plato’s Island was destroyed 11,000 y ears ago. At that point the descendants of A tlanteans increasingly lost their distinguishing traits and acquired the features of the y ounger race. The Egy pt ian people, who had lived peacefully w ith t he Atlanteans from Plato’s Island for the longest t ime and had intermarried with them, came to acquire the secret knowledge and technologies of the Atlanteans. Through the p rocess of inter-mating, the y ellow At lanteans p roduced the Chinese, M ongols, Turanians, t he black Atlanteans p roduced Africans, t he red Atlanteans produced the Jewish, and it may be that the brown A tlanteans produced the Europeans. Two sources for the srcins of man are mentioned: Tibet and Africa. However, e believe that the A frican source of our civilization died out 11,000 y ears ago along with t he destruction of Plato’s Is land, while the Tibetan source survived-which is also confirmed by our ophthalmo-geometric research. But the most curious thing turned out to be that all the authors mentioned above noted that after the great flood the survivors of the fourth and fifth races, the Atlanteans and t he people of our civilization, began to be controlled by “divine kings.” Who were these “ divine kings?” Recalling that t hese authors referred to the Lemuro-At lanteans as “ Sons of God,” we can assume that t hose p eople of the fourt h and fifth races who remained on earth after the great flood were ruled by the Lemuro-At lantids. As leaders, t hey began to teach them the p eople of the fourt h and fifth races the technological know-how and know ledge that w as lost w ith the great flood so t hat t hey could develop t heir own technology, extract t reasure from the earth, etc. T he souls of t hese leaders were connected with t he Higher Mind.

But if the Lemuro-Atlanteans perished during a previous global catastrophe around one million years before the great flood, where did these leaders come from? We can only conclude that t here is a Human Gene Pool that consists of people of p revious civilizations, from w hich new leaders can arise when necessary.

Conclusions Lemuria and At lantis were highly-developed civilizations t hat succeeded one another on earth. The technocratic development of these civlizations unavoidably led to conflicts and w ars, which caused their destruction. T he earth has experienced two global catastrop hes: the first killed off t he Lemurians and the second, t he Atlanteans. Every civilization app ears in the midst of t he pr evious one, but t he transfer of ancient knowledge and the technologies of the p revious civilization do not always occur. After global catastrop hes t he survivors, who now find t hemselves in difficult conditions for survival, lose their knowledge and technological know-how. They are threatened with a complete descent into savagery. Only the knowledge hidden in the deep caves and the “divine kings” who appear from who knows make it possible for people to develop and continue on the path of progress. Perhaps, there truly is a Human Gene Pool that consists of people from previous civlizations in a state of saamahi, whose mission it is to ensure that life continues on the face of the earth. Perhaps, in the event of global catastrop hes, they are capable of leading the survivors or spurring human life onward. Our civilization might also experience a global catastrophe. Does the Human Gene Pool still exist? What is there in the samadhi caves?

Chapter 8

In the Samadhi Caves

In the two previous chapters, I interrupted the chronological description of our expedition to offer analysis of information about the Buddha and people of former civilizations. We left off in our descript ion following our lengthy conversation with the Bonp o Lama. He and I t hen went off into another room for a p rivate conversation.

I will tell no one, not even God What did the Bonp o Lama and I talk about? The reader will probably surmise that we sp oke of my natural desire to meet with the Special People, who visit the samadhi caves, as well as my desire to believe to some degree the information we obtained concerning the mysterious samadhi caves. I will only say that my conversaion with the Bonpo Lama led to a series of additional meetings, as a result of which we were able to learn the location of one of the samadhi caves and the names of two Special People who guard t his cave. Where is the s amadhi cave located, and what are the names of t hese two Special People? I will answer those questions w ith the w ords of the Special People themselves: “I will tell no one, not even God!” I hope the reader will understand that this is t oo sacred and there are too many evil forces in the world.

What We Hop ed to Find As we prepared for our trip to the samadhi cave, we understood perfectly well that we would be most likely unable to enter it without obstacles and to see the people of our civlizition and th ose of p revious civilizations who were in a state of samadhi. The evidence we’d gathered of t he existence of a psy chic energy barrier at the entrance to the samadhi caves couldn’t be a simple fiction insofar as t he samadhi caves, as p art of t he Human Gene Pool, could hardly be op en to any one, even to those ith good intentions. If we managed to enter a samadhi cave, would we feel the effects of the psychic energy barrier? What would that be like? Would it kill us? Fortunately, people-esp ecially the scept ics-tend to believe they know everyt hing and that all the my steries of nature have already been revealed. It is difficult to speak ith them of unkown forms of energy, especially psychic energy. But such sceptics probably existed at the turn of the last century, when nothing was known of nuclear energy, although there were many cases of p eople dy ing myst erious deaths (as we now know) in th e proximity of uranium deposits. A similar thing may be taking place now insofar as forms of psy chic energy are still not available for st udy. How would the Sp ecial People react t o our arrival? We couldn’t expect them to tell us what they saw when they visited the samadhi caves. We were cautioned t hat confidential notes attesting to the seriousness of our scientific approach were unlikely to help and that the Special People would probably respond by saying that they ould tell no one, not even God. Our hope rested on our rep resentation of the hy pothetical Atlantean. It is p ossible the Special People had seen such a face in the cave and so w ould react accordingly. It could not be ruled out t hat t hey would consider us t o be guardians of s amadhi caves in Europ e and so w e might get them to discuss the ap pearance of the p eople in samadhi, on t he principle: “O urs looks like this. What does Yours look like?” Perhaps t he Special People will be interested in our scientific approach to the study of the appearance of people from previous civilizations, and might introduce some corrections. In other words, we didn’t expect a direct conversation with the Special People, but hoped for a discussion of related details; the Special People could give us such information without revealing the great secret.

The Tibetan Village After negotiating mountain passes, we arrived at a small Tibetan village, located at an elevation of almost three thousand meters. Our group had managed well the long mountain trek. After all, Valery Lobankov and I were master campers and the other members of the expedition were also experienced. The whole time we remembered the A ll-Russian Center for Ey e and Plastic Surgery we’d created, founded on the et hical principles of a friendly group of campers. Although some of our surgeons and researchers no longers camped, the sp irit of outd oor camping was active to t his very day. The Tibetan village that w as the object of our journey consisted of small stone houses, wit h a nearby p agoda. People here were poor and lived in very close quarters: small rooms on different levels connected by steeps st airs and walls oft en with no p laster or wallpaper. In the evenings it w as cold. We didn’t st ay in any of th ese houses; instead we pitched tent s just outside th e village. All the villagers were interested in seeing us. Children sat next to our tents for long periods of time and silently watched the newcomers. They shy ly t ook th e candy we offered them and then ran away. No one sp oke English so we could only communicate through our translator, Kiram. At first we began to ask the villagers about the existence of caves in the area. They all answered that there were a lot of caves. Later we asked about samadhi caves but never received an answer. At that point t hese smiling and t alkative p eople became silent and left our quest ion unanswered. We got the impression that the secret of the samadhi caves was kept here not only by the Special People, but by the entire local population. In t his village we found two Special People

Special People The first Special Person was sixty years old and the second ninety five. It turns out that only one of them now visits the samadhi cave; the older one, in view of his advanced y ears, stop ped visiting the cave several years ago. Both of t hem had a family and lived in houses just like those of t he other villagers. In the course of three days we spoke with them on a variety of topics but as soon as we approached the topic of the samadhi cave, they fell silent. To our more insistent questions about the samadhi cave, they responded tersely: “That’s a secret.” It s eems t hat our t rip t o this remote village would be a tot al failure. Both Special People understood t hat we’d come there not out of idle curiosity to see how they lived and to sp eak with them about t hat. They realized the object of our interest was t he samadhi cave they guarded. If the Special People were of obvious interest to us, we w ere also curiosities for them. And t his curiosity toward w hite people who had come from far-off Russia and who knew about samadhi only increased. They probably thought: “Are there samadhi caves in Russia, too?” “How did they find out about our samadhi cave?” But t he vow these Special People had evidently taken to guard this great secret made it impossible for them not only to tell us anything but also to ask us questions. There remained one last p ossibility. We could show t he Special People our drawing of the hy pothetical Atlantean and then ask if t hey had ever seen such a face in t he cave. However, I categorically forebade anyone to show the drawing, leaving it for the most crucial point in the discussions. After t wo day s of meetings wit h the Special People and long discussions on t he role of Tibet in the evolution of mankind on earth, we sensed t hat the t ension in our relationship had dissipated and that mutual trust had been established. And so, w e gathered our courage and asked th e y ounger Special Person-he was sixty -to meet ith me tomorrow to talk once more about the samadhi cave. Fortunately, he agreed and named a time to meet. Three of us went to meet him: Vlantina Yakovleva, our translator, Kiram, and I. What the Younger Special Person Said We sat across from one another and with a smile on my face, I asked: “Th ey say y ou’re sixty y ears old, but y ou look much young. Tell me, is this an effect of the samadhi cave you visit?” The younger Special Person also smiled and answered: “I still have an active sexual life. I have five children.” “Is that an effect of the samadhi cave?” “I t hink so. T here are many extraordinary p owers th ere at w ork there. For some peop le they are harmful, deadly, while for others they are beneficial.” “How long have you been guarding the samadhi cave?” I asked. “M any y ears have passed since a meeting of lamas approved my candidacy after I p assed a trial meditation,” responded t he younger Special Person. “What is a t rial meditation?” “You must gain access to a samadhi cave in a state of meditation…” “And who grants you access?” “He does!” “Who is He?” “The one in the samadhi cave.” “He is a person?” “Yes, a person in the st ate of samadhi.” “Does this person possess a usual or unusual appearance?” There was no reply. “Do y ou go to t he samadhi cave alone or together with t he older Special Person?” I asked, moving slightly away from t he previous t opic. “Alone. I am now the only guardian of the samadhi cave. The older Special Person is too old to go to the samadhi cave. After his death a meeting of lamas will approve a new candidate, if, of course, he is able to p ass t he trial meditation,” answered the y ounger Special Person. “How often do you go to the samdhi cave?”

“I go once a month.” “How long do you stay in the samadhi cave?” “I stay there on average three hours.” “What day of the month do you go to the samadhi cave?” “Entry into th e samadhi cave is p ermitt ed only on the full moon or 11-12 days aft er the full moon. I go during the full moon. Entry is permitt ed only into sp ecified rooms in the cave…” “And so t here are also peop le in samadhi in other rooms in the cave?” I asked, unable to resist . “T hat is a s ecret,” replied t he y ounger Special Person. “In t he cave, as far as I underst and, there’s t otal darkness. Do y ou go there with a flashlight?” “Yes. But w e’re permitted to take only weak flashlights, and we can’t take them everywhere.” “Do you pray at the entrance to the cave?” “I begin to enter a st ate of meditation a week before I enter t he samadhi cave. When I ent er the first room of t he cave, which is sep arated from the ot her samadhi rooms by a small tunnel, I begin to pray and intensify my meditation. Only after this can I approach the Body.” “What does this Body look like?” There was no reply. “In the first room of the cave, where you pray and intensify your meditation, do you feel the effects of the extraordinary powers?” I asked, again moving away from any questions regarding the person in samadhi. “Yes,” responded the younger Special Person. “It is in this first room that you begin to feel the extraordinary powers. You need to pray and to intensify your meditation in order to adapt yourself to the effects of these powers. If you don’t, you’ll feel that you mustn’t enter the cave.” “Why?” “You might die.” “How do you feel if you don’t manage to adapt to the effects of the extraordinary powers?” “You develop a head ache and… you don’t feel like entering the cave.” “You don’t feel like it?” “You feel like leaving the cave. You feel upset y ou weren’t able to adapt y ourself. It is fatally dangerous to enter the cave unprepared,” said the y ounger Special Person ith intensity. “How often do you fail to adapt yourself to the effects of the extraordinary powers?” “At first t his happ ened rather often. But if I w as unsuccessful at entering the cave during the full moon, I would try again in 11-12 day s. Gradually, the number of unsuccessful attempt s decreased, and now I successfully ent er the samadhi cave almost every t ime.” “Can a normal person enter the samadhi cave?” “T hat is very dangerous. It’s fatally dangerous. T he road there is bad. There are many snakes.” “But we know that the temperature in the caves is +4 ºC, which is too cold for snakes.” “T he god of snakes lives in this cave.” I was astonished.

“T hese are my stical snakes. T here is total quiet in the caves. These snakes exert an effect on the p erson who ent ers.” “What kind of effect?” “You want to leave the cave. Your head hurts . If y ou overcome that, y ou will die.” “Please describe the samdhi cave in greater detail,” I asked. “T he first room, in which y ou begin to feel the effects of t he extraordinary p owers,” said the y ounger Special Person, “is rather large. In that room there are no peop le in the st ate of samadhi. The most dangerous p lace is the narrow and high tunnel that connects t he first room and t he other rooms. It ’s as if t he extraordinary p owers are concentrated t here. Bey ond it there are other samadhi rooms; I have access only to certain ones.” “What have y ou seen in these samadhi rooms? “That is a secret.” “Which of these rooms contain a person in samadhi?” “That is a secret.” “Does a person in samadhi open his mouth when he speaks?” “Slightly. But he sp eaks very rarely.” “What does the body of this person in samadhi look like?” “Almost like a normal body; perhap s a bit more y ellow.” “Is the person in samadhi clothed or not?” “He is clothed. Although he could be without clothing.” “How am I to understand that?”

No reply. “Have y ou seen the t hird eye of someone in samadhi?” “There is not third eye. I never saw one.” “What are the p roportions of the body in samadhi? Larger or normal?” “That is a secret.” “In what position is the one in samadhi?” I went on. “He is sitt ing,” replied the y ounger Special Person. “Sitting?” “Yes, he sits in the lotus position.” “Is he leaning against the wall?” “No.” “Have you touched the person in samadhi?” “Yes.” “What was his body like?” “Cold and thick.” “And why do y ou have access only t o certain samadhi rooms? What are in the other samadhi rooms?” “I won’t tell anyone that, not even God!” “What kind of ey es does th e person in samadhi have?” No reply. “What kind of nos e does he have?” “That is a secret.” At that point I took out our drawing of the hypothetical Atlantean and held it out to the younger Special Person. He looked at it carefully, brought it closer to his eyes several times, and then p ut it aside. “What can you say about that?” I asked. The y ounger Special Person quickly ut tered some phrase t wice. “What did he s ay,” I asked Kiram. “He ut tered some kind of religious p hrase twice. I can’t understand it. But he was very agitated,” answered the t ranslator.

Our subsequent questions met with little success. The y ounger Special Person said either nothing or that it w as a secret. We thanked him, took our drawing, and went back to our tents. T here was a lot of discussion in our camp after we recounted what had happ ened. “If y ou offerred him money,” said Sergei Seliverstov, “t hat w ould be sacrilege. Although look how p oor t hey are. But th ere are things t hat money can’t buy. T he sp irit doesn’t need money.” “T he things that can be bought with money can’t be sacred,” added V alentina. “When Rockefeller died, he was t he richest man on earth,” Sergei said with p assion, “and w hat remained of him? In his coffin he was dressed in a suit that cost, probably, 500 dollars. This costume was the end result of all he’d done in his life. Rockefeller probably didn’t enrich his soul. His whole life was dedicated to only one thing: making money. In the Soviet Union Lenin was god, and p eople worship ped this false god. In the US the dollar is god, and Rockefeller worship ped this f alse god his whole life. People throughout the world study what Roerich left behind, but no one studies what Rockefeller left. The mayor of Moscow was a smart guy. He rebuilt the Cathedral of Christ the Savior and immortilized his name.”

“Back to the t opic,” said Valery Lobankov, “the y ounger Special Person didn’t reveal any secrets, although he did confirm the p resence of a psy chic energy barrier and the existence in the cave of a person in samadhi.” “I think there’s an Atlantean in the cave,”said V ener Gafarov. “Look at how the younger Special Person reacted to our drawing. In my view, the samadhi caves are Shambala, which is the ‘School for M asters,’ where they go to rep lenish t heir spiritual energy. But… t here remained many but’s. The next day Valery Lobankov and I went to visit t he older Special Person. We were absolutely convinced t hat we h ad to conduct the conversation indirectly, cautiously posing only oblique questions.

What the Older Special Person Said The 95-y ear old Special person looked his age. There was clearly a cataract in his one eye, although he could see well with t he other ey e, and his body was thin. It was obvious he had some difficulty moving his joints. But he was in complete pos session of his senses, joked often, and spoke quickly, with yout hful fervor.

Valery, the t ranslator, Kiram, and I sat down in a small room in his home. I op ened my bag, took out t he drawing of our hy pothetical Atlantean, and held it out to t he older Special Person without say ing a word. He looked at the drawing carefully, bending his head to see it with his good ey e. Valery and I watched him closely, but there was no reaction on his face. The older Special Person p ut the drawing aside and said: “I will say not hing about the samadhi cave. It is a great secret.” “Please explain what samadhi is,” I asked. “I cannot tell you that. I will tell no one about that, not even God. And the other Special Person will say nothing about that either.” Valery and I exchanged looks. We faced failure from the very start. Then I went up to the older Special Person and delicately took our drawing and held it up to his eyes. I said more insistently : “For many y ears now we’ve been looking in caves for a person in samadhi who looks like this. He has a small nose, enormous ey es, and small ears. He is of enormous height with a large chest cavity. Have you seen such a person in your samadhi cave?”

The older Special Person bored into me with his one good ey e, then turned away and said loudly : “I haven’t seen such a person.” “Perhaps, you haven’t seen such a person in those rooms of the samadhi cave to which you have access. Perhaps this person is located in another room of the cave,” I said, again insistently. “That is a secret.” “Nevertheless, I’m convinced there are people in the caves who look like this,” I said, again showing him our drawing. “In t hose rooms of t he cave to w hich I have access, t here are no p eople who look like that. T here are those w ho look similar…” Valery and I glanced at one another, then Valery whispered in my ear: “So there are many !” “If in t hose rooms of t he cave to w hich you have access t here are peop le in samadhi who resemble the person in this drawing…” I p aused here on purp ose. “T hey don’t all resemble that p erson,”said t he older Special Person, angrily. “And in the other rooms of the cave,” I continued, “t here must be peop le in samadhi who look exactly like the person in the drawing.” “T hey’re not exactly like him either. But that’s a s ecret,” rep lied t he older Special Person. After that, he picked up our drawing and suddenly said: “I’m very disturbed by this! Where did you get this drawing?” I paused, meaningfully.

“I’d like to ask you,” I said, answering a question with a quest ion, “have you seen in the cave people in samadhi with a t hird eye?” “No. They don’t have a third eye. It’s a symbol.” “In y our cave are there any p eople in samadhi with such big, unusual eyes w ith bent ey elids?” I pointed out all that on the drawing. “A few p eople have big, unusual eyes, others have normal eyes,” answered the older Special Person. “Have y ou seen in your cave people with a small, spiral-valved nose like this?” “No. The shap e of t heir nose is different. Some people in samadhi have a small nose and others have a bigger nose, like that of normal people.” “And in the other rooms of the cave to which y ou don’t have access, could there be people in samadhi with a small, spiral-valved nose like this?” “That is a secret.” Valery whispered into my ear: “‘That’s a secret’ sounds like ‘yes.’” “Tell me, do the people in the cave have big ears or small ones like those in the drawing?” I asked, continuing my anatomical questioning. “The people in the cave have big ears. Some have very big ears and others have ears the size of normal people. But I haven’t seen small ears like those in the drawing,” replied the older Special Person. Valery and I exchanged glances, thinking: “We made a mistake with the ears.” “Do the p eople in the cave have a mouth like the one in t he drawing?” The older Special Person glanced at the drawing and replied: “No, t hey don’t have a mouth like that. T heir mouth is like that of normal people. But… perhaps t hey have a completely different mouth.” “What kind of mouth?” “That’s a secret.” Valery and I again exchanged looks. Perhaps there, in the rooms of the cave to which this Special Person doesn’t have access, there are people in samadhi who have a small spiral-valved nose and an unusual mouth? While reconstructing the app earance of the A tlaneans from t he depiction of eyes on Tibetan t emples, we had p articular difficulty with t hese parts of the face. Evidently, we were mistaken. Who knows-p erhaps in t hose cave rooms where the Special People don’t go, there are my sterious Lemuro-At lanteans sitting in samadhi, while in the rooms t o which t he Special People have access t here are Atlanteans and peop le of our civilization. Perhaps this Special Person saw a Lemuro-At lantean in a neighboring room? From what he told us there was some basis for t hinking that. “Do the people in the cave have a large or a normal-sized chest?” I asked. “Some have a large chest, others have a normal one,” replied the older Special Person. “And how tall were they?” “I can’t say. They’re sitting.” “All the same, are the people large or small?” “Some of them are large, others are like normal people.” “Do the p eople in the cave have a large skull or is it t he same as t hat of normal peop le?”’ “Their skulls are different. Some have a very large skull, others have a large and elongated skull, and still others have a normal-sized skull. They all have long hair.” Valery and I again looked at one another. We were getting the impression that there were people of different civilizations in a state of samadhi in the cave. Suddenly, t he older Special Person p icked up our drawing and, without waiting for a question from us, asked: “If people in the cave have a face like in the drawing, their body is large and fat. If they have a normal face, their bodies are thinner.” Valery and I were sp eechless. The older Special Person had indirectly admitted t hat in t he cave there were people with an ap pearance similar t o th at of our hy pothetical Atlantean (of course, with the noted corrections).

“And have you seen in the cave peop le with webbing between their fingers and toes?” I asked, coming out of my stup or. “No, I haven’t seen that. T hey have normal fingers and t oes, but w ith very long nails.” “But did you spread their fingers and toes to see the webbing?” “No, I didn’t.” Valery whispered: “If their fingers are p ressed together, y ou can’t see the webbing.” I nodded. T he time had now come for me to ask control quest ions. In science it is necessary to conduct one or even two control studies. This means I had t o ask t he same questions I’d already posed again in order to see whether the older Special Person would say t he same thing. This way, I could determine if there was an element of fantasy in what he’d said. If he was making things up then sooner or later he’d trip up and say something different. “So you saw a third eye in the people in the cave?” I asked, as if for the first time. “I already t old you that it’s a symbol,” replied the older Special Person. “Perhaps the people with a big skull have a third eye?” “Only if they put it th ere themselves,” replied the older Special Person, with a smile. “And what kind of eyes do the people in the cave have?” “Some have big eyes and some have normal eyes-like everyone.” “What do the big eyes of the p eople in the cave look like?” “I can’t describe them exactly. But they ’re not like the eyes of normal people.” “Did you notice an unusual bend in the upper eyelid in the people with big eyes?” “No. I didn’t look for that. In samadhi the eyes are half closed. I can only say that the big eyes look unusual.” Valery whispered: “He’s t elling the truth. Only an ophthalmologist could notice the unusual bend in the up per lids.” “Did y ou see in the cave people with a very s mall nose?” I asked, continuing with my control questions. “I already said that some people in the cave have a small nose and ot hers have a large one, like normal peop le,” replied the older Special Person. “ It’s not like the nose in the drawing.” “But in other rooms of t he cave to w hich you don’t have access, are there people with a nose like that?” I showed him the drawing. “That is a secret.” A moment of silence followed. If felt t hat t he older Special Person was not making this up. T he answers he gave the second time matched almost p erfectly his initial answers. Suddenly the older Special Person p icked up the drawing and said again: “I am very disturbed by this face!” “What kind of head do the people in the cave have?” I asked, refusing to stop with the control questions. “What I said before is true: some have a big head, others have a long head, while still others have a normal one.”

“What about the size of the neck of the various people in the cave?” “I already told y ou t hat,” replied the older Special Person angrily. I realized it was unnecessary to ask any more control questions. Valery again whispered in my ear: “He’s not making it up . He’s telling the trut h!” I decided to talk about something else so t hat I could return later with another series of control questions. “What do you think-is the role of samadhi important in p reserving human life on earth?” “If meditation is successful, you can enter samadhi. If it’s unsuccessful, y ou can’t. I don’t want t o talk about t he role of samadhi for mankind-it’s a secret,” replied the older Special Person.

“Can a p erson today enter into extended samadhi?” “A person today cannot because to do that you need to have power from God. Ancient people entered into samadhi in the caves and could remain in that state for a very long time.” “Is it possible to find very ancient people in the caves?” “That is a secret.” Valery and I t hought that sounded like a “y es.” “I think t hat p eople with a large skull, unusual eyes, a small nose, large ears, a large body with a large chest are the most ancient p eople. Is t hat so?” I asked. “That is a secret.” “Can you find in your cave people in samadhi who look like this?” I pointed to the drawing of the hypothetical Atlantean. “That is a secret.” “Can p eople from previous civilizations be p reserved in the caves in a state of samadhi?” “Yes. That is possible.” “How long can a person in the cave remain in samadhi?” “T hat depends on t he strength of his sp irit. A person can remain in the cave in samadhi for a thousand y ears, a million y ears or more. But I’ve lived on 95 years and so it is h ard for me to say,” replied the older Special Person. “How long have you been performing your mission as a Special Person guarding the samadhi cave?” I continued. “Very many y ears.” “Can you say more precisely how many?” “Very many y ears.” “In all that time have you ever once seen a p erson in t he cave come out of samadhi?” “No, that has never happened.” “And in your memory has anyone ever entered a state of samadhi in the cave that y ou guard?” “No, that has never happened… although some people from Tibet wanted to enter into samadhi in my cave. “And why were they unable to do that?” “They could not pass the trial meditation. I already told you that people today have a weak spirit. Ancient people had a strong spirit.” “T hat means,” I continued, “t hey w ere unable to enter t he cave?” “Yes. They couldn’t enter the cave despite the fact they could meditate well and had experience of entering into samadhi,” explained the older Special Person. “T hey couldn’t p ass th e psy chic energy barrier!” Valery said quietly. “Who refused them entry into the cave?” “He did!” “Who is He?” “That is a secret.” Valery and I exchanged looks. Only a Lemuro-At lantean, as t he representative of t he most highly developed civilization on earth, could p ossess such st rong psy chic energy.” “What do you think,” I asked, “is it possible to enter a state of samadhi instantaneously and repeatedly?”

“I have never seen that.” “All the same, what do you think? Is it possible to enter into samadhi instantaneously?” “They say there are such people. But the lamas know more about that. I have never seen such people.” “After someone comes out of samadhi, can he live a normal life?” “I don’t know; I haven’t seen that.” “But do you think it’s possible?” “I have never seen that and so I cannot say. Ask the lamas. They should know.” “Is it p ossible for someone who doesn’t resemble normal people to come out of samadhi?” “I haven’t seen that.” “T hat means,” I continued, “p eople of unusual app earance have been sitt ing without moving for t he entire time you’ve been guarding the cave?” “Yes. But it’s not just the p eople of unusual app earance who have been sitting without moving. Normal-looking people have been sitt ing there too,” replied the older Special Person. “T hey have never moved?” “No.” “Have you spoken with the people in the cave who are in samadhi?” “That is a secret.” “What do you think-can peop le of unusual app earance, if they came out of samadhi, live on earth like normal peop le?” “They could, but differently.”

“What do you mean?” “The lamas know more about that.” “We know that the Buddha had an unus ual appearance. Perhaps t he Buddha came out of samadhi in one of the caves?” “I don’t know about t hat.” “Do the p eople of unusual app earance in the caves resemble the Buddha?” “Some do, some don’t.” Valery and I were especially p leased by this information as it confirmed our daring sasumption that there were mixed samadhi cave, containing the whole rangeof people from different civilizations. “What do you think-what pushes people to come out of samadhi?” I asked. “T he lamas should know t hat,” responded t he older Special Person. “T hey only say w hat they know,” Valery remarked softly. “For what p urpose do p eople enter into samadhi and remain in the caves for thous ands, even millions of y ears?” “I think that most enter into samadhi to see the future and to preserve themselves for it.” The older Special Person sp oke of p eople in samadhi like a doctor sp eaks of his p atients, without seeing anyt hing peculiar in it. I w ondered if he understood that something much greater was behind this-the Human Gene Pool.” “Tell me,” I asked, “what is the role of the samadhi cave? Do you think this is a way to preserve the Human Gene Pool? In other words, is it a pool of people who can re-start life on earth in the event of a global catastrop he?”

“I only guard the samadhi cave. I don’t have opinions about it.” “All t he same, you’ve dedicated y our entire life to guarding this samadhi cave. You’ve probably t hought about w hat it is y ou’re guarding.” “To t he extent t he samadhi caves are well-protected, their meaning for p eople is very great. What role they play for p eople on earth-that is something the lamas understand bett er. But t hat is a great secret.” “But why are there not only normal people but also unusual-looking people, who don’t resemble you or me-in the samadhi cave?” I kept on. “The unusual-looking people are very ancient. And samadhi can last a very long time,” replied the older Special Person. “Who p rotects t he samadhi cave?” “The sp irit.” “Whose spirit?” “His.” “Who is He?” “T hat is a great secret.” “What do you do in the samadhi cave once a month for the three hours you spend there?” “I look t o see that everything is alright.” “But what exactly do y ou do? Do y ou look to see if a stone has fallen or if t he bodies in samadhi are in the right p osition?” “Not only that.” “What else?” No reply.

“What p ose are the people in samadhi sitting in?” “People in the cave always sit in the lotus position,” responded the older Special Person. “So their feet are tucked underneath t hem. And how are their hands p ositioned?” “T heir hands are lying on their knees.” “T heir ey es, as y ou said, are half closed. What is the p osition of t heir ey eballs? “They are turned upward so that only the whites of their eyes are visible.” “Like when someone is asleep,” I whisp ered to Valery. “But w hen someone is dead the eyeballs look straight ahead. So this is p roof t hat t he people in samadhi are alive.” “What are the p eople in samadhi sitting on?” “Usually they sit on top of a tiger hide.” “Why specifically a tiger hide?” “I don’t know.” “Have y ou t ouched someone in samadhi?” “Of course.” “What can you say about how they feel?” “The body is dense and cold.” “Are people in samadhi alive?”

“Of course.” “Do y ou know any people who in y our lifetime have entered into samadhi? I’m not asking about y our cave, as y ou said that in your time as guardian no one has entered into samadhi. But p erhaps in ot her places?” I asked. “M any y ears ago in this century one man from Nepal by the name of Suraj Bardjra, whom I knew, went to a cave in Tibet and entered into a st ate of samadhi. He is still in that cave today,” said the older Special Person. “T his person by the name of Suraj Badjra was able to pass t he meditation t rial at t he entrance to t he samadhi cave?” “I don ’t know. He did not enter samadhi in my cave. Perhaps he entered samadhi in a normal cave where there was no meditation t rial. Perahps, he possessed very great sp iritual power, like that of ancient peop le, and could pass the meditation trial.” “From y our words I can conclude that some samadhi caves are protected by sp irits, while others are not. Tell me, are the caves with t he most ancient p eople of unusual appearance the ones that are protected by spirits?” “That is a secret.” “Are there other samadhi caves in t he world?” “Yes, there are caves in Nepal, Tibet, China and India.” The t ime had now come for me to ask t he second set of control questions, although Valery and I were almost certain the older Special Person w as telling the t ruth. “What kind of ey es do t he peop le in the cave have?” I asked nonetheless. “I already said that some have large, unusual eyes, while others have normal eyes, like those of p eople,” the older Special Person resp onded angrily. “And what kind of skull do they have?” “I already said that some have a large skull, others have an elongated skull, and still others have a normal-sized skull,” he said, looking at me perplexed. “And what kind of nose do these people in the cave have?” “Everyt hing I told y ou before is true,” he said, cutting me off. “And their ears?” The older Special Person looked at me as if I were a stupid child. Valery whispered in my ear: “That’s enough. He’ll get mad!” “Tell me,” I said, working up to t he most import ant question, “ are we able to enter t he samadhi cave?” He said nothing at first . Th e older Special Person, evidently, had not expected t his question. “You would not pass t he meditation trial,” he resp onded. “No one can pass t hrough the entrance to the cave except me and the y ounger Special Person.” “But still?” “It is fatally dangerous.” “We have good intentions.” “T hat means nothing.” “All the same can we try?” I felt that the older Special Person was sympathizing with us. “I will think about it. Come back t omorrow,” he replied. We bid the older Special Person a warm farewell, gave him our drawing of the hypothetical Atlantean, and then left. Outside Valery said: “We were very luck! You did a great job! We obtained one-of-a-kind information from a person who has worked his whole life directly with people in samadhi. But what’s really great is t hat t here are many in the caves and they ’re of different civilizations. T hat is t he Human Gene Pool! Will they allow us to enter?”

The next day Valery and I went to visit the older Special Person and once again asked him for permission to look inside the samadhi cave. W e knew from the lamas that the use of photo or video cameras was strictly forbidden. “I want t o t ell you again that entering into t he first r oom of t he samadhi cave is fatally dangerous,” the older Special Person said softly. “We understand that,” I responded without hesitation. “I have sp oken with t he younger [Special Person-E.M.]. We have decided to allow one of y ou to enter the first room of the cave. You won’t be able to go any further as y ou won’t be able to p ass t he meditation t rial. No one can overcome that!” declared the older Special Person. “Thank you.” “But keep in mind,” continued the older Special Person, “t hat if y ou begin t o feel sick, go back. If not , y ou will die. Is that clear?” “Can we take a flashlight?” asked V alery. “Yes, but it must be weak.”

Will We Get into the Samadhi-Cave? When we returned to our camp, we lost ours elves in guessing the reasons for allowing one of us to enter the first room of t he samadhi cave. “It’s probably easier for them to allow us into the first room of the cave to show us it’s impossible to go any further, than to keep watch over us. As soon as we found out where the samadhi cave si located, we’d go there on our own and perish,” said Valery. “T hey may be afraid,” I proposed, “t hat our entire group w ill go there. On the one hadn, we could all die, which would cause an uproar. On the ot her hand, our combined torsion fields might have a destabilizing influence on the condition of the people in samadhi in the cave. Remember the story of the regiment of Chinese communists w ho burst into one of t he samadhi caves.” “T hat’s entirely possible,” Valery continued, “th at t hey take us f or Special People who are guarding a samadhi cave in Russia and want t o see if a Russian Special Person is able to gain access to a Tibetan samadhi cave: Can you, foreigners, do what we can do?” “Perhaps.” That evening we decided that I would be the one going to the samadhi cave. Four of us-the younger Special Person, Valery, our translator, Kiram, and I-left the settlement. We traveled two-three kilometers along a mountain road that went along the edge of a ravine. Later the y ounger Special Person tur ned onto a barely not iceable path t hat went up the mountain slope. When we crossed t he rocky screes, we entered the mountain region. The younger Special Person, maneuvering among the boulders, led us to a small cave in the mountain. “Is this t he samadhi cave?” I asked. “Yes,” replied the younger Special Person. I remembered the lamas had said that the samadhi caves were hidden. In fact in t he surrounding mountains on these deserted mount ain slopes one could find many such caves. Just how many caves and grottos were there in the mountains that stood all around us?!

In the Samadhi Cave “We are here,” repeated the younger Special Person. We sat down and caught our breath, and then I began to get ready to enter t he samadhi cave. It w as noon. Unfort unately, it was not a full moon, during which time the Special people enter the samadhi cave. I p ut on a gortex jacket, put a ski cap in my pocket and, just in case, took with me some rope and a hiking stick. I checked to make sure my flashlight w as working.

I entered a narrow tunnel, which in a few meters w idened. I t urned back, stuck my head out of t he tunnel and asked the y ounger Special Person for p ermission t o be photographed here. The y ounger Special Person categorically refused to let me be phot ographed at the entrance to the samadhi cave, but did allow me to be photographed in the tunnel. But only once. Valery took t he picture. They all remained at t he entrance to t he samadhi cave and I went in deeper. Aft er the w idening of the t unnel, there began a narrow p assageway t wo-three meters long. After 20-30 meters, now in tot al darkness I encountered in a very narrow sp ace a metal door sealed with a lock. I stop ped, perp lexed. Suddenly from behind I heard the sound of footsteps. My heart skipped a beat. I turned on the flashlight and saw the younger Special Person. He approached me ithout saying a word-we couldn’t communicate without t he translator-opened the lock, then silently turned around and left t he cave. In t he light of t he flashlight I examined t he door. It was made of iron five-six millimeters thick, and was painted red, brow n and y ellow. The p attern of the p aint created three shapes that vaguely resembled eyes. T he door was built into the mountain and secured with cement. I ducked my head and went t hrough the door. For some reason I t hought that someone locked the door behind me. I w alked several meters and found my self in a large room. It was cold, so I put on my ski cap. I walked 15-20 meters around the room, then stopped and took notice of my feelings. I could sense no effect on me. I turned off th e flashlight and st ood for several minutes in t he dark. There was tot al darkness, w hich can only hap pen in a cave, and total silence. Once again I paid attent ion to my feelings. Everyt hing was normal; only the rhy thmic beating of my heart reminded me that I was st ill alive. I felt no fear. Evidently t he many y ears I’d sp ent p laying sp orts and performing surgeries t aught me how t o concentrate in difficult situations. I turned on the flashlight and went further into the cave. Soon, on the opposite wall of the cave, I saw another tunnel, approximately two meters wide. “This is probably the tunnel where the psy chic barrier of the samadhi cave begins to work,” I thought to my self. Paying close attent ion to my feelings, I ap proached the t unnel. Everyt hing was normal. But one-two meters from t he entrance of the tunnel I felt a slight s ense of alarm. At first I t hought that I was afraid and so tried to repress t he feeling. At the entrance to t he tunnel I suddenly felt inexplicable fear, which, after a few dozen steps inside the tunnel disappeared just as suddenly, but it was replaced by a strong sense of inexpicable worthlessness. After a few dozen more steps I began to get a headache. In general, I can say that I’m not a t imid guy, and this wasn’t the first time I was in the mountains or in caves. I felt very clearly t hat t he fear and indignation were from the out side, that is, t hey didn’t come from inside me. In another few step s t he sense of indignation intensified and the headache became throbbing. Overcoming these sensations, I continued on for about ten meters. M y headache became so intense I could barely stand it. I st opped, t urned off the flashlight and in t he tot al darkness I t ried to concentrate so as to free myself from the relentless headache. I forced my self to recall that in one of my treks in t he Say an M ountains, 200 k ilometers from any human habitation, I tore t he cartilage and some ligaments in my knee. I stop ped periodically t o concentrate, exerting my will to fight against t he unbearable pain. However, if th en in the Sayan M ountains an effort of will helped, here in the cave it p roduced no results. M y headache throbbed and came on with a certain regularity so t hat it seemed my head would burst . But t he most difficult thing to endure was not the headache, but t he feeling of inexplicable indignation. In the dep ths of my soul I understood that t his sense of indignation was induced. I couldn’t un derstand why I should feel indignant. It was a feeling that y our soul is indignant and wants to return t o t he surface. I soon realized that I was indignant over t he fact that I was going there-deep inside the mysterious samadhi cave. This induced effect influenced those parts of the soul that are responsible for the feeling opposite of satisfaction-indignation. I t urned on t he flashlight and, mustering the final remnants of my will, took several more steps forward. I felt an intense weakness, a wicked headache, and my indignant soul gave me no peace. I realized that I couldn’t go any further; if I did, it could be fatal. I pointed the flashlight ahead of me. For some reason, I could no longer feel my arm that w as extended in front of me, holding the flashlight. My eyes w ere covered with s weat, which came from who knows where in that cold cave. The light f rom the flashlight dimly illuminated t he end of t he tunnel and the large room bey ond it. I overcame the p ain and my emotional upset and began t o look ahead, but t here wasn’t enough light! “So that’s why the Special People recommended that I take a weak flashlight!” I thought. The dim light of the flashlight illuminated some rocks and several dark protuberances above the floor. What were they? Were they figures sitting in a state of samadhi? Yes, they were in the shapes of p eople. In the dim light of the flashlight they app eared enormous to me. I can’t say anyt hing more. I turned around and, lifting my feet w ith difficulty, w ent back. Near the exit from the t unnel I tripp ed and fell, hitting my once injured knee. I stood in the middle of the first room with my back to the tunnel the mysterious power of which had tormented me. Gradually I came to the realization that I was alive. Clarity of t hought returned and t he headache disappeared as w ell as t he sense of indignation. I underst ood t hat if I would have gone any further, I would have died. The pros pect of dy ing, even if it happ ened in a samadhi cave, held no attraction for me. “Lemurians, At lanteans! T hey’re alive, alive after millions of y ears! They are preserved for t he survival of mankind on earth! Who am I in comparison to them? A small grain of sand with some scientific curiosity!” I thought. I recalled what I’d felt inside the tunnel leading to the samadhi room of the cave. The following thoughts ran through my head: “He is p owerful! Who is this my sterious He? A Lemuro-Atlantean? I recall one of the Initiates said that Shambaladoesn’t need to be p rotected-it is much more powerful than t he peop le who inhabit t he surface of the earth. Only now, having experienced the power of p sy chic energy, can I begin to underst and its might. I could never overcome Him without His p ermission!” But a grain of doubt still remained. What if I exagerrated the effect of the psychic energy barrier? What if everything haunted me in the quiet of the cave? I turned around and once again headed for the tunnel that led to the samadhi room.

The events rep eated themselves in the same order. At the same place near the entrance to t he tunnel a sense of alarm set in. I stop ped and t oo account of this emotion; it was obv iously induced, for it couldn’t be associated with t he unknown t hat awaited me ahead. Later a sense of fear set in, which quickly turned into the now familiar sense of indignation, as well as a throbbing headache. The feeling of indignation and the headache intensified as I moved forward, and at approximately the same spot they became intolerable; then I experienced a sense of weakness. I didn’t even have the strength t o hold out my arm with t he flashlight. I t urned around. Again I st ood in t he middle of t he first r oom and again turned off t he flashlight and took account of my emotions. All the feelings I’d felt were gone, but the subs equent eakness w as significantly more pronounced than t he first t ime. I had virtually no doubt t hat all these feelings were not the result of stress but t he effect of the psy chic energy barrier in the samadhi cave. All the same, I recalled that in science a second control makes the results more reliable and so I gathered my remaining strength and once again made my way to the tunnel leading to the samadhi cave. Passing through the now familiar “zones” marked by the feelings of alarm and fear, and reaching the “zone” of indigation and headaches, I found that I couldn’t move from the spot where these feelings were the strongest. I physically didn’t have the strength. I t urned around and went back. With relief I saw in t he light of th e flashlight t he first room of t he cave. I ent ered it and began to search for the exit tunnel on t he opposite wall of the room. I walked toward the dark spot in the wall but it turned out to be only an indentation. The next dark spot was the real exit tunnel. There it as-the door! I passed through the door and made my way toward t he exit from the cave. I was very weak. I recalled the words of M adame Blavatsky : “[T hese caves are] defended from app roach by hos ts of Spirits” (Secret Doctrine, 2:372). The light of day hurt my eyes. Valery Lobankov rushed toward me, squeezed my hands and asked: “Are y ou alive, old man?” “I am alive,” I replied, for some reason in English.

The Secret Curtain Is Only Half-Open Back at camp I still suffered from weakness and a headache. Vener Gafarov took my p ulse and blood pressure, and listened to my heart. My pulse was somewhat quickened, my blood pressure was normal, and my heart was w orking fine. In t wo day s t he weakness was gone and I had a normal level of energy. How ever, I continued to have a headache for several days. Later, when I was already back in Russia, I underwent a detailed medical examination-everything turned out to be normal. On our return trip, we packed up our knapsacks, threw them over our backs, and went into the village to bid farewell to the Special People. As they said their goodby es, the Special People gave us a strange look, in which I could read what was either regret at t he departure of visitors who had shown such keen interest in the thing they ’d dedicated t heir entire lives to, or relief that these visitors would no longer be asking them about t he great secret of which they were the guardians. I felt tw o contradictory things. On the one hand, I felt joy that w e were able to meet and sp eak with the Special People, to see the samadhi cave, to enter it and even to feel the effects of t he famous p sy chic energy barrier. On t he other hand, I felt disappointment that I had been only meters away from peop le in samadhi but was unable to see and examine them. The psychic energy barrier, whose effects I experienced, seemed mysterious and powerful to me. The samadhi cave raised the curtain only half-way on its myst ery. Will someone else at some later time uncover this great my stery entirely? I don’t k now. Nevertheless, from our journey to t he samadhi cave and from our conversations with t he Special People, we were able to make some scientific conclusions: 1. T he samadhi caves t ruly exist 2. Peop le of different appearances (evidently, of different civilizations) in a state of samadhi are located in t he samadhi caves 3. The samadhi caves are protected by a psychic energy barrier that stimulates feelings of fear, alarm and indignation, and causes headaches and weakness 4. We obtained data concerning the app earance of the various p eople in a st ate of samadhi. These data can be used t o revise our model of the out ward appearance of people of previous civilizations But how I wanted to obtain, instead of these dry scientific facts, definitive results-to see with my own eyes people of previous civilizations and to have direct proof of the existence of t he Human Gene Pool! But the capabilities of contemporary man are limited and his scientific curiousity is wort h little in comparison t o t he vital role played by t he Human Gene Pool. This means the time has not y et come for this my stery to be revealed. Let us recall the words of t he older Special Person to t he effect that contemporary man cannot enter extended samadhi because his soul is weak. Evidently, this is w hy no one t oday can enter this samadhi cave and join the Human Gene Pool. That t ime will probably come and then th e myst ery of the Human Gene Pool will be revealed. We, at our level of development, have only begun to understand t hat in addition to t he phy sical world there is a metaphy sical world, a world of p sy chic energy. We still do not fully understand the power and the purpose of this psychic energy. I believe that the psychic energy barrier of the samadhi cave is still insurmountable. But the time will probably come. Valery Lobankov, a sp ecialist in field p hy sics, believes that the p sy chic energy barrier acts by sp inning the t orsion fields of a p erson’s soul in a negative direction. Evil thoughts and illness spin the torsion fields in a negative direction, while kind thoughts and good health spin it in a positive one. Accordingto Valery, the feelings that I experienced at the entrance to the samadhi cave can be explained by the negative spinning of the torsion fields of the soul responsible for the sensations alarm, fear and indignation. That is, the effects of the p sy chic energy barrier t ake place in t he metaphy sical world, while the headache and weakness are the p hys ical after-effects. M oreover, Valery is inclined to believe that t he thought p rocess basically t akes place at the level of the t orsion fields of t he soul’s mental body, and t he brain is the

computer that transforms the psychic energy from the process of thought into the real nerve impulses that govern a person’s physical body. Once again I had my knap sack on my back. With every s tep I left the my sterious samadhi cave further behind. Carrying a knapsack on y our back is conducive to thinking big thoughts. The Special People did in fact tell us something about t he app earance of the p eople from previous civilizations t hat they have seen first hand in the cave. Now w e could revise our scientific data concerning the reconstruct ion of t he outw ard app earance of the Lemuro-Atlanteans and the A tlanteans. What did they look like?

Chapter 9

The Outward Appearance of People from Previous Civilizations

I may have been more logical to include our not ions concerning the outw ard app earance of p eople from p revious civilizations in the chapter t itled Who are the Lemurians and Atlanteans?, but we intentionally placed this chapter in our pr esentation of material at t he point where we obt ained direct evidence from the Special People, who had actually been in one of the caves.

Literary Sources In the p revious chapters t he reader, of course, was confront ed with a p artial descript ion of the ap pearance of peop le from previous civilizations and so has some idea of w hat t he Lemurians and A tlanteans looked like. How ever, t hese descriptions are based on literary sources and so can provide only general information regarding the height, body ty pe and certain distinguishing bodily features, such as four arms and a third eye in t he back of the head of the early Lemurians. None of t he sources offered a hyp othetical representation of the ap pearance of individuals from p revious civilizations, which is thoroughly underst andable. The information possessed by the great I nitiates, like Nostradamus and Madame Blavatsky, w hich were evidently obtained from the Universal Information Field are, due to the vast ness of the information field, rather general in nature, and details, such as t he shape of the eyes and nose, and the size of t he skull, were unobtainable. For such details, it seems, one must look to eye witnesses, who might have seen people from previous civilizations if they’ve appeared on earth in the form of prophets-for example, the Buddha-or if the w itnesses have visited the samadhi caves. Nevertheless, we know from the literature that t he late Lemurians (Lemuro-At lanteans) were of enormous height, reaching seven-eight meters tall. The Atlanteans were also tall, reaching a height of three-five meters, while, as we know, people of our civilization are under two meters tall (Hislop, Conversations with Satya Sai Baba, 164; Blavatsky, Secret Doctrine, 331-2). But there is no information that would allow us to draw a hypothetical portrait of these people. However, tw o accounts stand out . The first comes from Lobsang Rampa, who describes his visit t o a samadhi cave, where, as one of t he greatest y ogis of t oday, he was able to enter a state of samadhi for period of time. Lobsang Rampa writes: “Three gold figures, nude, lay before us. Two male and one female. Every line, every mark faithfully reproduced by the gold. But the size! T he female was quite ten feet long as she lay, and the larger of the t wo males was not und er fifteen feet. T heir heads ere large and somewhat conical at the t op. The jaws w ere narrow, with a small, thin-lipp ed mouth. T he nose was long and t hin, while the eyes were straight and deeply recessed. No dead figures, these-they looked asleep.” Who is Lobsang Rampa describing here? It seems to me that he’s describing Atlanteans in a stat e of samadhi. Can we take this description seriously? I can’t answer ith complete conviction. How ever, considering that this description in many resp ects corresponds with t he accounts offered by t he Special People, we can, evidently, take it into consideration.

Anoth er statement t hat st ands out again comes from Blavatsky, who writes: “T he Easter Island relics are, for instance, the most astounding and eloquent memorials of the primeval giants…one has but to examine the heads of the colossal statues, that have remained unbroken on that island, to recognise in them at a glance the features of the t yp e and character attributed to the Fourt h Race giants”(Secret D octrine, 2:224). Later she writes about the statues of the Buddha:

“T hese ‘Buddhas,’ though oft en sp oilt by the sy mbolical representation of t he great p endent ears, show a suggestive difference, perceived at a glance, between the expression of their faces and that of t he Easter Isle statues. T hey may be of one race...” (Secret D octrine, 2:224).

This descript ion offered by t he Initiate Helena Blavatsky is interesting in that she draws a direct link between the app earance of the Buddha and of the idols on Easter Island and that of the p eople of the fourt h race, the Atlanteans. Insofar as the ap pearance of the Buddha and that of the idols on Easter Island differ, we can assume that some Atlanteans had the appearance of Buddha-probably t he yellow At lanteans-while others looked like the idols on Easter Islands-p robably t he black Atlanteans. We took into account all this evidence from the literature as we reconstruct ed the ap pearance of people from p revious civilizations.

Our Method for Reconstructing the Outward Appearance In order to reconstruct the hypothetical appearance of people from previous civilizations, we attempted to use a variety of research date, gathered in the following ays:

1. By reconstructing the outward appearance of the person whose eyes are depicted on Tibetan temples. One the one hand this reconstruction helped us in our expedition in t hat we could show it and discuss it. On the ot her hand, the similarity of the ey es depicted on all Tibetan and Nepalese temples couldn’t be a coincidence. The ey es were probably th ose of an ancestor of our civilization, who is, as they believe in the East, the Bonp o Lama (or Rama). 2. T he test imony of Special People who had seen unusual-looking peop le first-hand in the samadhi caves. 3. The description of the outward appearance of the Buddha offered by people who had actually seen him (see the chapter Who was the Buddha?). The unusual outward appearance of the Buddha, as well as the opinion of Madame Blavatsky that his appearance alligned with that of the people of the fourth race, leads us to believe this is a description of an Atlantean. 4. Literary sources concerning the outward ap pearance of people of previous civilizations, p resented above. Taking into account all this material, we rejected t he contradictory aspects, making use of only that information w hich logically fit in with our many-s ided analyt ical approach. We know t hat there were five civilizations, or races, on t he earth. As w e attempt ed to reconstruct the appearance of these peop le, we ran into p articular problems reconstructing the app earance of people of t he first and s econd races, as well as the early Lemurians, due to the absence of information, except for excerpt s in M adame Blavatsky and Rudolph Steiner. And so we concentrated our efforts on reconstructing the outward ap pearance of the late Lemurians (Lemuro-Atlanteans) and the Atlanteans.

The Ap pearance of Lemuro-Atlanteans

When we reconstruct ed the outw ard app earance of the p erson, whose ey es are depicted on Tibetan temples, we ended up w ith an unusual-looking individual with enormous eyes, a large skull, a third eye and a valve-shaped nose. N aturally, the question now before us was: Who is this? We thought that peop le from a former civilization, the At lanteans, looked like this. T hroughout most of our expedition we held on to that belief, although it was a huge error. Frankly, in the course of our expedition, doubts arose that t he individual depicted in our drawing was an At lantean. The lamas and t he Special People took t he person in our drawing to be the one they refer to as “He,” although they knew of the Atlanteans and perfectly understood the meaning of the word ‘Atlantean.’ These doubt s were ultimately dispelled in the period following our expedition by a high-ranking Moscow clergy man, the abbot of a monastery. (He asked that we not use his name.) When I showed him our drawing and described it as the hy pothetical representat ion of an At lantean, the abbot interrupt ed me and said: “That’s not an Atlantean!” “Who do you think it is?” I asked. “It ’s a Lemurian,” the abbot rep lied. “Why do y ou think so?” “I know it.” “Where do y ou get that knowledge from?” “It ’s not knowledge, it’s direction,” replied the abbot. “What is ‘direction’?” “It comes from t he verb ‘to direct.’ It’s as if I’m directed to the know ledge.” “Are you one of the Initiates?” “Yes.” I was very easy t o sp eak with the man in the black cassock. I w ould just begin to say something and he would immediately f inish my t hought. I had the feeling he’d been on our expedition with us. I was astonished. But I will sp eak in greater detail about t his individual in the next p art of the book, in the section dealing with Shambala. But on t he top ic of the outw ard app earance of peop le from previous civilizations, my conversation with the abbot cont inued in the following way: “Why do y ou think t his is a Lemurian and not an At lantean?” I asked, holding our drawing in my hands. “The Atlanteans looked different. Their outward appearance was more like that of contemporary man. They form the basis of the Human Gene Pool. The majority of people in samadhi are Atlanteans. And that,” the abbot said, pointing at our drawing, “is a Lemurian! And what is an Atlantean compared with a Lemurian! The Lemurians were and are far more highly developed that the ot her civilizations! They form the basis of the lands of Shambalaand Agarti.” “In our conversations with t he lamas and Special People about the samadhi caves, they constantly referred to him as ‘He.’ What do y ou think,” I asked, “could this mysterious ‘He’ be a Lemurian?” “Yes.” “We know that t here were early Lemurians, with four arms and three eyes, and last Lemurians. Madame Blavatsky referred to the latter as Lemuro-Atlanteans. Is this,” I said, pointing to the drawing, “a late Lemurian or an early Lemurian?” “That is a late Lemurian, a Lemuro-Atlantean.” “Was t he third eye of the Lemurians located on t he forehead or w as it just a sy mbol?” “T he Lemurians’ third eye was very developed, but it was located inside the skull. What is on the forehead is just a sy mbol,” replied the abbot. With that I must interrupt this conversation with some of my own opinions regarding the outward appearance of people from previous civilizations. Let’s try to give some support to the position that the individual whose outward appearance was reconstructed from the eyes depicted on Tibetan temples is not a hy pothetical Atlantean, but a late Lemurian, or a Lemuro-Atlantean. First, t here are direct indications in t he literature t hat t he Buddha was an A tlantean (Blavatsky, Secret Doctrine, 2:224), and the outw ard app earance of the Buddha doesn’t corresp ond to that of the individual in our drawing. Second, descriptions of the app earance of the Buddha include many t hings t hat t estify to his body ’s adaptability to a semi-aquatic way of life: flipp er-like feet, ebbing between the fingers and t oes, a large chest cavity, etc. If y ou compare that to the individual reconstructed from t he eyes on Tibetan temples, y ou will notice that the latter is even better adapt ed to a semi-aquatic way of life. Evidence of t his can be seen in, among other t hings, t he valve-shaped nose (characteristic of aquatic animals) and the st range eyes. If the evolution of man on earth followed a path from a semi-aquatic way of life to life lived entirely on land, it follows that the individual best adapted t o life in the w ater is the most ancient, in other w ords, a Lemurian, not an At lantean.

Third, t he eyes dep icted on Tibetan temples are most p robably t hose of an ancestor of our civilization. And that ancestor, as far as the evidence allows us to conjencture, is the Bonp o Buddha (or Rama), who promot ed the rebirth of t he fifth race 18,013 years ago. Madame Blavatsky writes t hat when t he fifth race was just emerging, it was ruled by “divine kings,” who Blavatsky, like other authors, believed to be late Lemurians (Lemuro-Atlanteans) (Secret Doctrine, 2:351). We might conjecture that the Lemuro-Atlanteans, as rep resentatives of t he most highly developed civilization (sup erintellectuals) and having preserved t hemselves in a stat e of samadhi, governed the rebirth of the fifth race. And so t he eyes of t hese “divine kings” became sy mbols on Tibetan temples. Whether our conclusions are convincing is not for me to say. It’s up to the reader. Nevertheless, we believe that the individual whose app earance was recreated from t he eyes d epicted on Tibetan temples is a Lemuro-At lantean. M oreover, our drawingof the Lemuro-Atlantean underwent several changes based on the information received from the Special People and the scientific analysis of Vener Gafarov. The changes involved the third eye, the ears, and the mouth. We removed the th ird eye from the forehead of our Lemuro-Atlantean as t he lamas and the Special People told us th at it w as only a sy mbol, testify ing to t he role of the third ey e in the life of peop le of previous civilizations. As we know, the third ey e is located within t he skull at the sp ot w here the anatomical formation referred to as the epiphysis is located. We also increased the size of the ears as the Special People told us the ears of the strange individuals in the cave were larger. As for the mouth, our specialist in stomatology and skull and facial surgery, Vener Gafarov, conducted scientific analyis of the vertical articulation of the bones of the face in t he process of embry ogenesis. We know t hat t he embryonic, or intrauterine, development of a child imitates the basic st eps of development of man on earth. The bones of t he face are formed separately on either side (the right and the left) and s oon meet in the center, forming the skeleton of t he face. M oreover, if all the remaining bones of the body stop developing when t he individual reaches the age of t wenty, the bones of t he face continue developing until the individual reaches twent y five. Stomatologists link the slower development of the bones of the face to a number of anomalies in t he development of this part of t he mouth, such as a harelip, a cleft palate, as well as the facet t hat almost all peop le have caries and p eriodontitis. Defects in the development of the bones of the faces, such as a harelip (a split in the upper lip) or a cleft palate (a split in the upper palate), occur as a result of a developmental delay in an early stage of embyogenesis, so t hat w hen the t wo halves of t he facial skeleton grow t ogether t hey are separated by a slit. Taking into account t hat t he embyonic development rep licates the evolutionary d evelopment of man on earth, we concluded that t he facial bones of ancient p eople were not entirely grown together. Which of the ancient people might h ave had a slit in the center of their face? Considering that a sp lit between the bones of t he facial skeleton is one of t he earliest features and that the bones in the p rocess of evolution first app eared among the Lemurians (Blavatsky, Secret Doctrine, 172), w e can assume that t he Lemurians had a slit in their upper lip and their upper palate. We find confirmation of this in the fact that the unusual eyes on Tibetan temples are depicted with a spiral-shaped nose, the slit of which points downward (in the region of the upper lip) toward the mouth. This vertical slit connecting the mouth and the nose had a sp ecific and import ant p urpose in the Lemurians’ amphibian way of life. On t he sides of this vert ical slit, here the maxillary sinuses are located on a contemporary person, the Lemurians had s mall fins that allowed th em to enrich their blood with oxygen, allowing them to sp end more time under water. T hey would suck w ater into t he mouth and expel it t hrough the gills and out the vertical slit. Evidently, the Lemurians had a large chest cavity to store a reserve of oxygen in their lungs for when they were under water. And so, the Lemurians had features of bot h fish and mammals that adapt ed them to living in water. Vener Gafarov believes the maxillary sinuses of the nostrils in contemporary man are the vestiges of Lemurians’ gills. According to t he laws of anatomy, t he presence of gills on t he sides of t he vertical slit connecting the mouth and nose must have made it impossible for the larynx to produce sound. And so the sound p roduction must have shifted to the area of the nose. Remember from Part One that the Indian swami Ananta Krishna, citing ancient religious sources, told us that the most ancient people (evidently, the Lemurians) spoke with their nose and that they could produce sounds not only in the typical range of the human voice, but also in the range of ultrasound and infrared waves.

Why did the sound-p roducing, valve-shaped nos e of the Lemurians evolve into our contemporary nose, characteristic not only of p eople of our civilization but also of the At lanteans? Vener Gafarov and I came to the conclusion that t he soft valve-shaped nos e of the Lemurians was sus ceptible to injury, which could interrupt bot h breathing and speech. The risk of injury t o such an import ant organ, evidently, encouraged the gradual evolution of our contemporary nose, prot ected by bone and cartilage, even at t he expense of some loss to the individual’s ability to stay underwater for long periods of t ime due to t he reduction in th e size of the gills. And so

sound p roduction moved to t he lary nx, and the cavities where the gills once were-the maxillary sinuses of th e nostrils-served to resonate sound, and the slit bet ween the mouth and nose grew together. And s o, in our op inion, the late Lemurians, or Lemuro-Atlanteans, had t he following outward f eatures: o A height of 7-8 meters or more o A large skull o Large, unusual eyes with a double bend in the up per lid o A sp iral valve-shaped nose without a bridge o A vertical slit between the mouth and nose, along the sides of which were gills o A small horizontal mouth o A small lower jaw o Relatively large ears o A strong neck o Flipper-like feet o Webbing between the finger and toes, extending to the middle of the digits o A yellowish complexion We are probably right about some things and wrong about ot hers. Given the dirth of factual material, even under t he strictest logic, research into the outward app earance of p eople of p revious civilizations cannot be entirely exact.

The Outward Appearance of Atlanteans As a basis for our research we t ook the out ward characteristics of t he Buddha along with data culled from literary sources and attempt ed logically t o think t hrough the assumpt ion that the At lanteans w ere an intermediate form in t he evolutionary process from a semi-aquatic life sty le to life lived exclusively on land.

So as not t o trouble the reader with unnecessarily detailed analy sis of various p arameters, we offer a brief descript ion of the A tlanteans, who, in our op inion, possessed the following outward t raits: o A height of 3-5 meters o A large rounded or elongated skull o Unusual large eyes with a double bend in the up per lids t hat is less p ronounced than in the Lemurians o A straight nose like that of contemporary man

o No slit between the nose and mouth o A small horizontal mouth o The size of the lower jaw is somewhat smaller that in peop le of our civilization o Relatively large ears o A strong neck o A powerful chest o Relatively long arms, extending to the knee o Flipp er-like feet, but less p ronounced than in the Lemurians o Webbing between the fingers and toes, extending to the middle of the digits o The sexual organs of the males were sheathed o A yellow, red, brown, or black complexion As a result of this research we can conclude that the Atlanteans, like the Lemurians, had distinguishing features that suggested a semi-aquatic way of life: flipper-like feet, webbing between t he fingers and toes, a large chest cavity, and a double bend in the up per eye lid. At the same time, the At lanteans had more features suggesting life on land than the Lemurians: the valve-like nose had evolved into a normal nose and the vertical slit between the mouth and the nose with gills had disappeared. Related to this, sound production must have shifted from the nose to the larynx. It is also obvious that the Atleanteans were able to spend less time under water than the Lemurians, as they had no gills. The characteristically large skull of the At lanteans-and the Lemurians-attest to t he development of their brain and of the t hird eye, located within t he skull. From that it follows that the At lanteans, like the Lemurians, were people of great intelligence who often used th eir third eye to help solve the various p roblems p resented in life.

The Appearance of People of Our Civilization Of course, we know how we look. Nevertheless, after studying the literature on this topic, it appears that the earliest representatives of the fifth race-our civilizationho lived at the time of the destruction of Atlantis approximately 850,000 years ago, were significantly taller, reaching a height of 3-4 meters. People gradually became shorter and, in my opinion, were at t heir shortest between the tent h and the eighteenth centuries. Now peop le are getting taller again. This alteration in the height of people of our civilization has distinct p arallels with the monetary cycle, according to w hich until only recently t he role of the sp iritual as decreasing and the role of the material increasing. A critical turning point, however, was reached and now the role of the spiritual is increasing. All this suggests a parallel between the development of man’s sp irituality and his evolutionary development. It is no coincidence that the Lemurians and Atlanteans, who were highlydeveloped sp iritually and were able to use t heir psy chic energy, were significantly taller th an we are. Judging from the outw ard app earance of p eople of our civilization, an evolutionary shift occurred from a semi-aquatic way of life (Lemurians and A tlanteans) to a life lived entirely on land. In part, this can be seen in our feet, which are better adapted for walking than swimming, and in the absence of webbing between the fingers and toes, t he shape of the eyes, etc. It cannot be ruled out that t he continents during the time of the Lemurians and Atlanteans were much smaller, and so p eople of previous civilizations made greater use of the ocean. Another characteristic of contemporary man is the loss of the third eye. As we know, the third eye remains as a rudiment in the form of the epiphysis. Obviously, the more developed t hird eye of the At lanteans and in p articular of t he Lemurians took up more space, which was reflected in the greater size of t heir skull. Their larger skull also reflected the more highly developed intellectual abilities of the Lemurians and the Atlanteans. Why then did such an important organ as the third eye, which allows you to make use of psychic energy, gradually atrophy in people of our civilization? It is especially strange if we consider that in t he evolution from one civilization to anot her we should see, to t he contrary, an increase in th e role and the development of t he third ey e. The third ey e allows one to affect gravity, to t ransfer thoughts t elepathically, etc. The reason the t hird eye atrop hied in people of our civilization is, in my view, the last message of “SoHm.” It, as t he reader already k nows, interrup ted th e spirit’s constant communication wit h t he Universal Information Field. In p revious civilizations, the t hird eye allowed an individual to t une into t he wavelengths of t he Universal Information Field (the Other World). Evidently, th is was t he main function of t he third ey e, and when the last message of “SoHm” put an end to t his function, the third eye gradually atrophied in people of our civilization. Only certain individuals in our civilization are capable of overcoming the “barrier of SoHm” and tune into the w avelengths of t he Universal Information Field. T hese individuals are the Initiates. They have access to the knowledge of the Ot her World, the know ledge to which all the Lemurians and A tlanteans had access wit hout exception.

The final message of “SoHm,” from which sp rang the principle “Realise y ourself” (or Amen), left its mark on the development of the p eople of our civilization. Cut off from t he Universal Information Field, the p eople of our civilization had to realize themselves p rimarily in t he phy sical world, which quickly affected their outw ard appearance.

Chapter 10

A 300-year-old Man

After our trip to t he samadhi cave, we st ayed th ree day s in Katmandu. As I p ut my notes in order, Valery Lobankov and other members of our expedition met with two more people. Both of these meetings turned out to be very interesting indeed. What Is Written in the Vedas One of t he members of our expedition, Sheskand Ariel, organized a meeting for us with a professor from t he University of Nep al, a lecturer in Sanskrit, Shivaraja Acharid Kavndaniajana. He was one of the greatest experts on the Vedas. Moreover, he knew the V edas from the srcinal, written in Sanskrit, the world’s most ancient language. Sanskrit, which is today a dead language, is believed to be the language spoken by the Atlanteans. What are the Vedas? The Vedas are the most basic and ancient of writings, which in generalresemble religious writing, but they are more detailed. They were written by an unknown author. The Vedas were written according to some strange logic, which does not at all correspond to our human logic. The Vedas are difficult to understand and to interpret. For t his reason, the s hort introduction t o th e essential Vedas, given by Professor Shivaraja, was most valuable. Professor Shivaraja told Valery that in very ancient t imes t here was a great flood, as a r esult of w hich all the p eople of t he previous civilization-the At lanteansperished. High up in th e Himalayas t here lived a man by the name of Manu, who could meditate and enter into t he state of samadhi. When the water began to recede, he came out of samadhi. Manu was not God, but he possessed enormous energy. He understood the language of the fish and from t hem learned there was a man by the name of Sid awaiting him on another mountaintop. Sid was genetically dense and had within him a human being, the seed of animals, plants, etc. Together, Manu and Sid revived human civilization. Manu also created a number of Buddhas who helped renew mankind. This fragment from the Vedas, recounted to us by Professor Shivaraja,can be understood as testimony to the existence of a Human Gene Pool alongside na animal and plant gene pool, which helped rejuvenate life on earth after the great flood. And the Buddhas who came out of samadhi helped mankind develop along a path of progress. Valery questioned the professor very thoroughly about samadhi. There is much information about samadhi in the Vedas. An individual can enter samadhi, cutting off his consciousness from phy sical objects, when his consciousness is in a p ure state. His metabolic processes decrease to zero and his exchange of energy stop s. Short samadhi can be done anywhere, except near a fire. The best places to enter samadhi are considered sacred places-Sadbala-which are located in the mountains near the permafrost line. The best place to enter extended samadhi is a cave. An individual can remain in samadhi as long as he likes. “What is Shambala?” Valery asked. “It is a sy stem of caves containing people in samadhi. Th at can be understood from the Vedas,” replied t he professor. “Does Shambalareally exist on earth?” “Yes, it exists.” “And is it p ossible to visit a samadhi cave in order to p rove to p eople that ancient p eople still exist in a st ate of samadhi?” Valery asked. “You could never touch, feel or p hotograph p eople in samadhi. It is impossible to do so as they are prot ected. It’s like in mathematics when w e reach a solution t hat e could never really touch or feel,” responded Professor Shivaraja. It was a st range comparison-“like in mathematics”! On the one hand p eople in samadhi actually exist in the p hy sical world. On the ot her hand, it’s impossible to reach them or to study them. Evidently, samadhi plays too great a role in p reserving life on earth.

Guru Noshari Nat It was from Professor Shivaraja that Valery Lobankov and Valentina Iakovleva learned of a ma n who had lived for more than 300 y ears and was still alive today. Guru Noshari Nat had one of the most famous schools of meditation, or ashrams in Nepal and was one of the most respected men in the country. Everyday he elcomed more than 100 pilgrims. He was also the leader of the Spiritual Society for the Study of Ancient Languages: Sanskrit, Prarit, Pali, and Nepalese.

Guru N oshari Nat has t raveled around much of N epal and western Tibet. During one of his travels in 1992 in t he mountains of western Tibet he encountered a yeti-an abominable snow man-and made a drawing of his ap p earance. Valery and Valentina saw his drawing and described it tome as depicting a hairy, stooped human-like creature of enormous height, with long arms and short legs. Also in 1992 in west ern Tibet G uru Noshari Nat met a man who’d been alive for more than 300 y ears. The name of this man was Kunga Dorje Lama. Usually in August on t he day of the full moon he enters a cave and goes into a state of samadhi. In six months he returns t o society and lives a normal life for about one month. During that t ime he drinks only cow’s milk and eats only leaves from t he soma plant. After t hat, he once again goes to the cave and enters samadhi for six months. When Guru Nos hari Nat was in the vicinity of t his cave, a local western Tibetan lama told him about t he man who’d been alive for over 300 y ears. The guru then requested permission to visit the cave and see Kunga Dorje Lama in a state of samadhi. Taking into account the religious rank and the guru’s high level of spirituality, the western Tiben lama took him to the cave. Soon after entering the cave, the guru found Kunga Dorje Lama there in a state of samdhi. He had a short conversation ith him and convinced himself that everyt hing he’d been told about his 300-y ear life was t rue. After relatingto the guru the basic thrust of our research, Valery and Valentina asked him severaldirect questions. “Does the phenomenon of samadhi insure life on earth-in the event of a global catastrophe, individuals in a state of extended samadhi can come out of samadhi and serve as a source for t he continuation of life on earth?” “Yes,” replied the guru. “Are there many samadhi caves in the Himalayas and Tibet?” “Yes, there are many.” “Is it possible to see someone in a cave in samadhi?” “It ’s p ossible. After all, I saw K unga Dorje Lama,” answered t he guru. “Can we go with y ou to the cave that contains Kunga Dorje Lama in a st ate of samadhi?”

“Yes,” replied the guru, “but your p resence in th e samdhi cave next to Kunga Dorje Lama could be dangerous for him. You haven’t been p repared and y ou don’t know how to meditate.” “Why would our visit be dangerous for Kunga Dorje Lama? Would our bio-energy destabilize his samadhi state?” “Yes.” “All t he same,” Valery persisted, “p erhaps at some point we would be able to visit Kunga Dorje Lama in the st ate of samadhi?” The guru thought f or a moment then resp onded: “It is best to enter the cave where Kunga Dorje Lama is located at 10-11 o’clock in t he evening at any time of the y ear or month, although it’s best to go in October.” Valery and Valentina insisted that Guru Noshari Nat help them organize an expedition to see Kunga Dorje Lama. The guru promised, but said that we would have to meet with him once more in about t hree-four months and he w ould give us t he details.

Would We Meet with t he 300-y ear-old M an? Four months following our expedition Valery took a special trip t o Nep al in order to meet once again with Guru N oshari Nat and to discuss a future expedition to see the man who had been alive for more than 300 hundred y ears. Why did we want t o meet with t his man? As we thought over our expedition, including our trip to t he samadhi cave, our conversations with the lamas and t he Special People, we realized t hat we would most likely be unable actually t o see and study people from previous civilizations in samadhi as the samadhi caves were pr otected by a psy chic energy barrier. In that case, it would be interested to see and perhaps t o study a person from our civilization in samadhi. We understood there wouldn’t be a psy chic energy barrier in t he samadhi caves containing peop le of our civilization, and so such an encounter app eared entirely p ossible to us. Guru Noshari Nat told Valery that he had some new information. The man who’d been alive for more than 300 years, Kunga Dorje Lama, changed his plans and would come out of samadhi for only two days during the full moon in July of 1997, and after that would reenter a state of samadhi in the cave. During those two days we could meet wit h him. The guru also planned t o go there. It would be p roblematic to meet wit h Kunga Dorje Lama at another t ime. M oreover, Guru Noshari Nat added that we had to dress in the attire of lamas and take several lessons in meditation and th e rituals of the lamas. In addition, the guru emphasized, the t rip w ould be dangerous as t he cave was located in t he vicinity of Kailas Moun tain. M yst erious K ailas Mountain It t urned out t hat next to K ailas M ountain was t he so-called “Valley of the Skeletons,” which, according to eyewitness r eport s, is covered with bones. M arat Fatkhlislamov, who like us was from U fa, had sp oken twice with Sathay Said Baba and possessed out standing knowledge about religion and the occult, t old us t hat t he area surrounding the Kailas Mount ain was where peop le went to die. As he told us, a column of energy runs t hrough the area of the mount ain and unites t he earth and the universe. It is believed that if peop le die there, their sp irits will makes their way easily up this column of energy to t he Other World. We later came across more and more information about t he p resence of unusual energy in the vicinity of Kailas Mountain. Some told us or wrote t o us that the entrance to Shambalawas located in the area, while others indicated that the entrance was located elsewhere. However, the most unpleasant piece of news had nothing to do with the unusual energy, but with the fact that there were so many deaths in the area of Mount Kailas. Scholars from St. Petersburg informed us that five Russian mountain climbers w ho had reached t he summit of M ount Kailas died one after t he other from an unknown illness ap proximately one to one and a half years aft er their climb. We also learned that a group of 200 pilgrims froze t o death in t he vicinity of t he mountain, after dispersing in all different directions. There are more such facts t hat p ut us on our guard. I don’t know if all this is tr ue or not. I telephoned an Indian scholar and asked him about it . He resp onded that incidents of death in t he vicinity of Kailas M ountain are registered quite often, but they are att ributed to a lack of oxygen or t o the cold temperatures. Such op inions, however, raise doubts. T he foot of Kailas M ountain is only 2,000 meters above sea level, and pilgrims who spent their entire lives in t he mountains could hardly be expected to simply disperse in different directions and die off one by one. We can’t rule out the p ossibility that the p ilgrims were affected by infrared lightray s, which, as is believed, act on a person’s p sy che, causing inexplicable fear, panic, and even cardiac arrest. We Europeans are inclined to believe that we know everything. However, just recall that at the beginning of the tw entieth century incidents w ere reported of mysterious, slow deaths among people who had visited certain places. No one knew then that these places contained a uranium deposit, and that these deaths were the result of radiation p oisoning. Similarly, at t he end of t he last century, t here is no certainty that we know about all sources of energy. We cannot rule out the p ossibility that in the vicinity of Kailas M ountain there is a zone of energy unknown to modern science, which from time to time exerts a deadly effect on p eople.

Why then does K unga Dorje Lama go into samadhi in this region in particular? Who knows? Perhaps this energy z one serves as a barrier preventing peop le from distubing those in the sacred state of samadhi. As w e know from t he findings of our expedition, p eople of our civilization, unlike those of p revious civilizations, are unable to erect a p rotective psy chic energy barrier for their samadhi caves. In camping and mountain climbing, much depends on the leader. He’s the one responsible not only for managing the trail but for the lives of those taking part. Here, too, as the leader I am responsible for the life of every member of our expedition. It s eems t o me that we st ill have very little information about M ount Kailas. We need to learn more. And to do that, w e must collect more information

Part IV

The World Is More Complicated T han We Think (A Philosophical Consideration of t he Facts)

Chapter 1- Do I Believe What I Wrote?

Chapter 2- The Human Gene Pool

Chapter 3- Shambala and Agarti

Chapter 4- The History of Humankind on Earth

Chapter 5- Regressive Evolution

Chapter 6- A Negative Aura over Russia

Chapter 7- Goodness, Love, and Evil

Chapter 1

Do I Believe What I Wrote?

In the previous chapters of this book I presented the factual material we obtained from our scientific study of people’s eyes and from our conversations with lamas, gurus, swamis, and scholars from the East. We also examined the available literature. When we concluded our analy sis of t he factual material and the literature and presented our results, I began to doubt our findings. T hey t urned out t o be too unusual and for my consciousness t o accept. If y ou accept what is p resented above, then you must recognize that a Human Gene Pool exists, guaranteeing the continuation of life on earth, th at the development of our civilization depends on t he last message of “SoHm,” that a sp ecial form of life exists in the metaphy sical world-the Ot her World-and many other t hings. It ’s perfectly reasonable then for the quest ion to arise: Do I believe what I w rote?

The View of a Scientific Materialist Over my twent y y ear career in science, I had become a ty pical scientific materialist. Beginning with my research as a st udent in t he deparment of anatomy of a medical institut e, I gradually came to master a number of theoretical medical disciplines-anatomy, histology, histochemistry, biochemistry, etc-which p roved very useful when I conducted scientific research as an op hthalmological surgeon. M y group of researchers developed t he transp lant material Alloplant, w hich stimulates the regeneration of a p atient’s own tissues, such as blood vessels, epithelium, corneas and skin. No one had succeeded in doing this before us. T he ability to “ grow” a person’s own tissue opened up fundamentally new possibilities in surgery, allowing us to help those patients who could not be cured by traditional methods. Great interest in our research was expressed in more than 35 countries, and new op erations with alloplant began to spread throughout the world. How do we explain the clearly p ositive effect of Alloplant in t he surgical treatment of cancer of the ey elid? To claim that during the course of the op eration we were able to remove the cancer down to the last cell would be wrong for in many cases cancer has moved into the bones, making it technically impossible to remove it entirely. So then, why do the cancer cells t hat remain after the op eration with Alloplant fail to multiply, that is, w hy is there no recurrence? One explanation could be t hat t he growth of normal cells, st imulated by Alloplant, affects t he growth of t he cancer, destroing it. We found some evidence of this in our research, but we have yet to find a complete explanation for the degradation of the cancer cells. Something that remains entirely inexplicable is why the normal regenerated cells dest roy ed not only the cancer cells t hat were in contact w ith t hem but also cells at some distance from the regenerated t issue. It suggests that the patient’s normal growing cells possess a strong biofield capable of destroy ing the pathological cancer cells. In p rinciple, the positive effect of t he biofield of growing cells in the t reatment of various diseases is well-known. Doctor Tsian from Khabarovsk created t he Biotron device with wh ich he has been able to improve patients’ condition with t he biofield of living plants. I s aw one of his p atients and found t hat t reating her with t he biofield of living plants had proved to be effective for her. One can surmise that growing cells have a far stronger positive biofield than that of normal cells. One might also surmise that t he biofield of normal, growing human cells, once they have been st imulated by Alloplant, have a st ronger effect on t he body than t he biofield of p lant cells, which are foreign to it. We were tempted to use the biofield of growing human cells in the treatment of metastasized forms of cancer. But how do we go about gathering the field information for every kind of metastasized cancer cell? In the course of our research we’ve encountered a number of variants in the use of Alloplant to treat t erminal cancer patients. However, as always occurs in science, there is a great distance between the idea and its direct clinical application. We understand that there is a gross lack of information regarding the human biofield as such. Unfort unately, it turns out, there is very little about it in the scientific literature. Is it really the case we have to turn to all kinds of magicians, wizards, sorcerers, and p sy chics for information about the human biofield? Unfort unately, there are too many charlatans among them. Contemporary Western science is only beginning to acknowledge the necessity of st udy ing the human biofield, which may open new opportunities in the t reatment of disease. At the same time in the East (India, Nepal, Tibet, etc.), the biofield has been used since ancient times in the treatment of the sick. In Western medicine such concept s as “ the energy columns of the body ” remain abstract and misunderstood while for Tibetan medicine they are the foundation for a thousand-year tradition of medical treatment. A scientist can take one of tw o p aths. H e can study Tibetan medicine thoroughly and become a tot al devotee, or he can examine only the fundamental principles of Tibetan medicine and then subject t he general functioning of psy chic energy, the s oul, and the spirit to analy sis, moving from general positions t o t he resolution of sp ecific problems. In the course of my own scientific career, I have always taken the second path, moving from the general to the specific. Therefore, in order to solve specific medical problems, we embarked on the study of psy chic energy and, related to that, the srcins of mankind and the creation of the world. In addition, our other scientific direction-op hthalmology -also convinced us of t he necessity of study ing the srcins of mankind in greater detail. In this way, tw o app roaches, undertaken within a materialist context (our attempt t o solve the p roblem of cancer and our search for the srcins of manking), led us to embark on a research expedition to India, Nep al, and Tibet. Before our expedition I didn’t give a thought t o t he fact that we would be entering, at the w ill of fate, the

field of the occult sciences and would begin to examine religious data from a scientific point of view. When in the course of our expedition we obtained evidence of a human gene pool and of the last message of SoHm, I was frightened. I was used to working in science, hich is a profoundly materialist field, and every day I p erformed surgical operations, during which there was no room for st ray t houghts. And so I was acutely aware of my involvement with t hat clan of peop le who espous ed all manner of occult and esoteric knowledge. I had never taken such peop le seriously, but I was compelled to analy ze t heir confusing pronouncements. T hroughout the ent ire course of my scientific life, I had grown accustomed to p roving the validity of my scientific conclusions t o ot her scientists, w hose conservatism was a given. I even believed that conservatism was a good thing because trut h is born in argument.

He Believes in Newton’s Law Only When an App le Falls on His H ead After t he publication of the basic results of our expedition in the newsp aper Argumenty i fakty [Arguments and Facts], we received many letters, and among them ere lett ers from established scientists. As s trange as it may be, the majority of scientists t rusted t he data obtained during our expedition. At several press conferences, during which we showed videos and slides, the majority of scientists gave a generous and positive evaluation of our results. Peop le proved t o be capable of taking in things that are difficult for the brain to accommodate, such as the existence of caves containing living representatives of previous civilizations in a state of samadhi, despit e the fact t hat we w ere unable to present direct evidence of this, building our argument with logical constructions and indirect facts. People t rusted our logic and understood t hat an individual human being is only a small part of the universe, that he is not t he master of the natural world and is unable to be in direct cont act with the human gene pool, which was created in order to ensure life on earth and was necessited, first and foremost, by man’s sinfulness. I hadn’t expected this. I was anticipating total misunderstanding and negative reaction, devastating articles and accusations that I’d lost my mind. But only one tabloid, Voskresnaia, which p eople buy for t he television listings, p eriodically published articles on our expedition that bitterly noted t hat some of our findings w ere not absolutely p roven. I was even accused of having stolen the drawing of our hy pothetical Lemuro-Atlantian from the artist who had drawn it from my s ketch. I know how t o draw but understand th at a p rofessional does it better. The artist, V. Kup riianov, and I had a good laugh over this attempt to lead us into a quarrel. The reason for th is newsp aper ’s bitt erness came to light later: it t urns out that this small municipal newspap er had wanted from the beginning to have exclusive rights to t he publication of material from our expedition, but we gave the rights to Russia’s most p opular newsp aper, Argumenty i fakty. M any Russian pap ers-as well as p apers from various foreign countries-reprinted t he article from Argument i fakty. And there was no censure or conservative criticism. Several letters expressed criticism directed at me, which was rather const ructive. In part , the authors of the letters wrote t hat the p sy chic energy barrier of t he samadhi caves could be explained by harmful fumes, that my research into t he srcins of man could harm my rep utation as a surgeon, and so on. But w hy did conservatives from t he scientific community remain silent on our research in Tibet, a p erfect target for devastating criticism? The reason for that, I believe, is that our research into the srcins of mankind stands alone and so does not offend any individual scientist by contradicting his findings. A scientist becomes a conservative when success in his scientific career causes his head to sp in, and he begins to believe that he has discovered t he absolute trut h (which, as w e all know, does not exist). He greets t he attempt s of ot her scientists to develop, augment, or even refute his findings with daggers drawn because then, it app ears to him, his life would have been lived in vain and, of course, he wants to remain a giant in the field. It never occurs to such a conservative that science is a dynamic process of comprehending the new within an endless field of knowledge, and his findings will be useful in giving a push to other research. Anoth er ty pe of conservative scientist is the doubt ing Thomas, who w ill believe in Newt on’s law only when an app le falls on his head. Such a scientist is only capable of acknowledging direct evidence, such as an Atlantian who was pulled from a samadhi cave and is reanimated before his very eyes. But then a bunch of doubts will arise, for example, as to whether it’s really an Atlantean, and so on. This kind of conservative scientist is incapable of mastering scientific logic and cannot string indirect evidence together into a slender chain; he is incapable of grasping that a good hy pothesis is already half the work insofar as it allows one t o conduct p urposeful research th at moves forward before its time. For example, there is st ill little direct evidence of Einstein’s t heory of relativity, but the t heory has for s ome time now stood at t he foundation of our understanding of the universe. Similarly, our hy pot hesis concerning the existence of a human gene pool, accomplished t hrough a state of samadhi, may stimulate purp oseful research into such things as the us e of fields to affect the metabolism, th e development of new means for preserving organs, the role of water in the human body, and the application of psychic energy in various fields. It is best to pay no attention to a doubting Thomas, to waste no time trying to prove to him something he is biologically incapable of grasp ing. And finally, the third t y pe of scientific conservative is the scientist who conservatism is dictated by the commercial asp ect of an issue. We are constantly running into such scientists as w e introduce Alloplant into various countries of t he world. For example, an operation with Alloplant is very helpful to someone with a diabetic lesion of the eyes. The introduction of such operations is very important for these patients. But then the firms that produce the eye drops and lazers that have little effect on such p atients will lose a portion of their profits. Well-established scientists who w ork as consultants and are paid by these firms to lend a scientific basis to their products foamingour at the mout h inregarding an attempt to p rove thepool ineffectiveness and the harmful effects because they and it will have an effect on t heir wallet.begin Fort unately, hy pothesis a human gene is more philosophical in nature and of so Alloplant lies beyond the field of underst vision of commercialized scientists. But a time will come when on t he basis of this hy pothesis new for the t reatment of the sick will be developed that will render older means obsolete. This is hen the most deadly criticism will be leveled not only at the new procedures but also at the hypothesis that produced them. While interaction with conservative scientists was rout ine for me, contact w ith p eople who engage in witchcraft, magic and sorcery was something new.

M agicians, Sorcerers, Shamans, Witches, Wizards, and Psy chics Such people expressed great interest in our research, which, to be honest, I found unpleasant. It’s unseemly for a scientist to discuss topics, such as sorcery. The scholarly world ty pically rejects it. But sorcerers, it seems, were overjoyed, believing that our research sup port ed their superhuman abilities. They showed little

interest in the scientific and philosophical app roaches t o the p roblem of a human gene pool; more important for them were our findings on t he role of the third ey e for directing psychic energy. It seems our findings p rovided them with a s cientific explanation for their ability to disperse clouds, p redict the fut ure, cure diseases, and so on. Of course, I don’t deny t hat some p eople do indeed possess a st ronger p sy chic energy than oth ers. The p roblem is t hat t here are too many charlatans among magicians and sorcerers. Today in Russia, the number of sw indlers has grown to s uch an extent that charlatan sorcerers seem like child’s play. The h arm caused by them is significantly less than that caused by the crooks in the MMM company, although, believe me, it’s no pleasant when your scientific hypothesis is used by swindlers. Today in Russia a large number of “folk healers” has sp rung up, and t hey compete with one another for paying customers. From time to time the means employed in this competition fall outside the boundaries of human ethics. For example, I know two “folk healers” who ap proached a man and announced that he w as sick with cancer, explaining that they felt it th rough extrasensory means. A hyp ochondriac, the p atient began to look for s igns of t he deadly disease and in the end turned t o the “healers, w ho for an app ropriate sum “cured” him of his cancer. T his can only be labeled a crime, but in a p eriod of lawlessness when everyt hing is p ermitt ed, such things occur. I p roposed to another “healer,” who was s uppos edly a sp ecialist in curing diseases of t he eye, that he come to our institut e and demonstr ate his abilities under fully controlled conditions. The “healer” immediately refused. Charlatanism in this field is not very serious. Much worse, it seems to me, is the fact that many witch doctors and sorcerers possess a very negative psychic energy potential. They have heavy, abnormal eyes. They can negatively affect a person’s health. As confirmation of this I can provide an example from an employee at our institut e. During a conference in which magicians and sorcerers t ook p art, she experienced extreme weakness which lasted for only two days. A ps ychic determined that one of her chakras was “broken.” But I think this is sad. Some psychics and healers can truly improve a person’s health with their positive psychic energy. And there are many such cases. But how do y ou distinguish a charlatan from a true healer? Unfortunat ely, we have as y et no w ays to do that. We would have to develop the science on the spiritual element in human beings and, first and foremost, app roach data from religion and eastern meditation from a scientific point of view. There is no doubt that psy chic energy exerts an enormous effect on the human body. For example, the state of samadhi is achieved through meditation. If we were to sp eak of all the p ossible varieties of p sy chic energy potential in man, it would be impossible to ignore people with an abnormal psy che. Schizop hrenics, Schizoids, and Mediums I can’t say that the p ublication of material from our expedition att racted much att ention from schizoids and schizophrenics, but we received a fair number of excited letters from such p eople, who had a p assionate desire to share their “p rofound” thoughts w ith me and came from far-off cities to meet with me. In medicine schizophrenia is understood as a mental disease in which the pat ient p resents w ith increasing frequency t wo main sy mpt oms: megalomania and p aranoid delusions. The disease is p rogressive and usually ends in schizop hrenic idiocy. But some p eople who exhibit ps y chiatric “oddities” (depr ession, extreme reticence, poor judgement, etc.) never become “full fledged” schizop hrenics. These are schizoids. Characteristic of schizop hrenics and schizoids is a fuzziness in t heir thinking and a high-flown s ense of their own opinions as earth-shatt ering discoveries. For example, one gentleman who had made a special trip from far away sh ared with me his “grandiose discovery ” that God is one (although this is widely know n!) and asked me to inform the United Nations about th is. Another gentleman begged me not to write any more about the p roblems of un iverse as it up sets him so that he might go insane (although, clearly, he had already lost his mind). I would pose a question to all the people like them with whom I had to interact: How do you know that? This question would take them unawares, and they were never able to answer. T hey all wanted one t hing-to be believed wholeheartedly. But t hat doesn’t happ en. Among schizop hrenics and schizoids I’ve encountered a good number of “mediums.” One of them saw a sp ace ship in a dream, and it was p iloted by peop le who resembled our hy pothetical Lemuro-Atlantians. Another had a vision in w hich, after having contact with t he Higher M ind, he was sent into a cave where he communicated wit h individuals from different civilizations in a state of samadhi. A third also had t elepat hic contact with ancient p eople in caves, and so on. Schizoids sometimes p roduce the impression of being very intelligent p eople. But then it becomes clear t hat t hey are incapable of scientific analy sis, logical constructions and the scrupulous gathering of facts. They are ruled by profound feelings that arise when t hey encounter something unexpected, and schizoids sincerely believe that their feelings are right. From a materialist point of view, schizop hrenics and schizoids are ill and repr esent an abnormal phenomenon. But is it possible that we, normal peop le, simply don’t understand schizoids? Perhaps schizoids are more spiritually developed? In accordance with religious evidence and the monetary cycle, mankind has already passed the extreme point in its material development and now an increase in the development of the spiritual has begun. In other words, an evolutionary process of development of the spiritual in man is underway. But every evolutionary process has its failures. I consider schizop hrenics and schizoids t o be such “failures” in the evolutionary development of the spiritual in man. They have a spiritual source, but it’s damaged and so is of no benefit. These “victims of evolution” are capable of feeling something that is pr ofoundly sp iritual, but they cannot understand it s meaning or significance. In the evolutionary scheme of things schizop hrenics, in my opinion, are akin to p atients who suffer from p rogressive myop ia, or near-sightedness. An evolutionary process is presently underway in the world that is transforming the human ey e primarily t o improve near-sightedness, which is under contemporary conditions for a near-sighted person can see better at short distances. But in some people near-sightedness is progressive in nature, that is, every year their diopters, or units of lens

power, increase. This is an illness t hat must be treated. Such people are, probably, “victims of evolution,” too. It is possible that t he peop le of our civilization will also achieve the same level of spiritual developed enjoyed by the At lantians and Lemurians, but t oday we encounter more and more often victims of evolution in the form of schizophrenics and s chizoids. Only a few individuals among them p ossess highly-developed sp iritual capabilities; these are except ions.

Spiritually Advanced People The last message of SoHm, as I have already explained, ruptured t he connection betw een peop le of our civilization and t he Universal Information Field (the O ther World) and made it necessary for p eople to realize themselves. Only a few individuals have the ability to attune t hemselves to the wavelengths of t he Universal Information Field so as to receive information from there. Th ese peop le are known as Initiates. T here are many examples of Initiates: some eastern masters, Elena Blavatsky, Leo Tolstoy (according to Sai Baba), Nicholas Roerich, Alice Bailey, and others. It is perfectly reasonable to ask whether we can believe what the Initiates have said. For me this question had particular significance as we based our logical inferences to a great extent on evidence obtained from the Initiates. And s o the quest ion, “Do I believe what I wrot e?” is in many way s related to t he question, “D o I believe in the findings of the Initiates?” Let’s discuss, for instance, Madame Blavatsky, w hom I h ave often referenced. Where did she acquire her enormous s torehouse of knowledge? This question has interested more peop le than just me. A.N. Stepanov from Samara, for example, wrote me a letter in which he sent the findings of a session of the London Society of Psychical Research. It turns out that a member of this organization by the name of Hodgson was sent to Russia at the beginning of the twenthieth century to study the “Blavatsky ph enomenon.” Hodgson concluded the following: “Elena Blavatsky is the most educated, wit ty, and interesting fraud in t he world.” Is t hat so? O f course, London scientific societies, like the Psy chical Society mentioned above, are respected throughout the world. But the greater t he respectability of a society, t he greater the tempt ation of its members is to present its research as absolute and to assume a position of dull conservatism. A member of a scientific society, Hodgson could not resist t his tempt ation, accusing Madame Blavatsky of fraud because her knowledge went bey ond the limits of his ow n. Burdened by t he lofty understanding of his role, Hodgson, of course, could not admit that M adame Blavatsky was a hundred times smarter than he. Hodgson, of course, did not think of drawing parallels between Madame Blavatsky’s findings and those of religion. And he, of course, the fact that many countries in the East have ideas regarding the universe and anthrop ogenesis similar to thos e of M adame Blavatsky. T he burden of respectability prevented Hodgson from underst anding that. N ow almost a century has p assed since that time, and who knows Hodgson? Almost no one, while every one knows of Elena Blavatsky. Russians, as representat ives of a country that for a long period was closed to the out side world, have a tendency to exaggerate the importance of the op inions of respectable scientific societies abroad. I, t oo, used t o bow my head before the West, but then, after t raveling half the w orld as a research surgeon, I came to understand that aplomb in London or N ew York is far from the t ruth. During my lectures in New York, for example, in order to disp el this lofty self-assurance, I would delicately introduce the notion t hat th ere were fundamentally no new developments in the New York school of ey e surgery. Underst andably, this is unpleasant t o hear, and so t he self-adulating researchers would begin to listen more attentively and then engage in heated discussions. And discussion is good, while arrogance should be avoided. It leads naturally to people trading in respectability. For example, any individual can become an academic, that is, a member of the New York Academy of Sciences, simply by paying the yearly dues of one hundred dollars. No one even considers t he fact that t his academy serves as an office for the p rinting of certificates and the collection of money. If we were to take a benevolent look at t he “Blavatsky phenomenon,” the source of her enormous knowledge would attract our attention. It is impossible to invent or to imagine the t hings sh e wrote about in the t wo volumes of her book ; moreover, the author makes numerous references to ancient sources. Let’s compare what M adame Blavatsky writes w ith religious teachings of various sects: the basic idea is the same, taking into consideration t he fact that religion p resents everyt hing in an allegorical form. Compare it with the Vedas-the basic idea is the same. Compare it with the teachings of the swamis, lamas, and gurus-the basic idea is the same. Compare it w ith Nos tradamus-the basic idea is the s ame. From this we can conclude that there is a single source of knowledge in the world, which is unknown to Western materialist science, but from which individuals from different countries and of different generations, independently of one anot her, accumulate knowledge. From t he p oint of view of p robability, t he existence of a universal source of knowledge is far more believable than the idea that individuals from different countries and of different generations imagined the same, unbelievably complex things, independently of one another. This source of knowledge is, evidently, the Universal Information Field (the O ther World). Therefore, as a scientist, I cannot reject or fail to consider what t he Initiates write and what religion put s forward. In the evolutionary process whereby t he sp iritual source in man increases, the number of such Initiates w ill likely grow, and in the very distant fut ure, it is p ossible that all people will be able to use t he knowledge of t he Universal Information Field, that is, they will be able to overcome the p rinciple of SoHm. It is also logical to assume that in t he process of our sp iritual evolution, individuals will appear who are able, at least partially, to att une themselves t o the w avelenths of the Universal Information Field and t hereby acquire at least some of t he knowledge held there. I know several such p eople. They know very well the literature concerning the role of the sp iritual element in man and possess information about t he samadhi caves, t he psy chic energy barrier in the caves, the adept s, and so on. But t hey cannot answer the question as to t he source of their knowledge. It seems to me that spiritually developed people exist, and we, scientists, can take into account what they have to say. However, we must be very careful and to base our research only on information provided by sp iritually developed individuals, which has been repeated through time and in different count ries, and to p lace that information into a logical scientific chain. There must be a golden mean.

The Golden Mean I am convinced t hat t here must be a golden mean in the p rocess of scientific analy sis and the p resentation of material. The evidence we obt ained during our expedition is difficult of someone raised in a purely materialist tradition to accommodate. But we cannot discard it just because it is difficult for our minds to accept . Logic is the queen of the sciences, and we don’t have the right t o violate logical principles in sup port of generally accepted not ions. On t he other hand, we don’t have the right t o include within our logical analysis facts that are untrustworthy. We need to find the golden mean. Religion, which turns out to be outside science, currently plays more of a role in affecting a person’s behavior and life sty le (compare, for example, the behavior of a M uslim and a Christian) t han it does in providing knowledge. I hop e that, step by step , religion will acquire a scientific foundation, and gradually it will be tranformed from an attribut e of p ure faith into a s cientific religion that will contribute t o our store of knowledge. But t hat t akes time and research like ours. When undertaking research of t his kind, a scholar has to deal with concrete facts and with v arious forms of data from various sources, and it is extremely difficult t o find a golden mean between what one can believe and what one cannot. Nonetheless, we have att empted t o find a golden mean and to const ruct several hyp otheses, concerning the Human Gene Pool, Shambala and Agarti, t he history of man on earth, devolution as a regressive factor in evolution, and t he organization of the O ther World. I believe in scientific logic and therefore, I basically believe in the correctness of our hy potheses. In the fut ure some things will be proven false in our hy potheses, some aspects will be changed, but I am convinced that many of the t hings w e will discuss below are nevertheless true.

Chapter 2

The Human Gene Pool

And so, on t he basis of the data we collected on our expedition, we arrived at the assump tion t hat a Human Gene Pool exists on earth in the form of individuals of various civilizations in a state of samadhi who have been preserved for thousands and millions of years. These individuals are capable of exiting the state of samadhi in the event of a global catastrophe in order to continue life on earth or, in the event human society regresses, to redirect its development along the p ath of p rogress by making use of their ancient knowledge.

The Significance of the Human Gene Pool According to t he information p rovided by religion and the Initiates, man first app eared on earth as a result of the densification of t he sp irit. The members of t he first race were angel-like beings. They gradually acquired a certain degree of density and achieved a flesh-like state in the third race (Lemurians); they acquired greater density in the fourth race (Atlanteans), and st ill more density in the fifth race (our civilization). The creation of t he human body in t he phy sical world through the densification of the spirit was the result of a lengthy evolutionary project on the part of nature.

But man lived on the s urface of the earth and so had no p rotection from geological and cosmic cataclysms, or from human conflicts, which, with the development of science and technology, could lead t o a global catastrophe and the dest ruction of mankind. In t he event of t he complete obliteration of mankind on earth, an enormous evoluationary effort would be required t o recreate man through t he densification of t he sp irit. Therefore, it makes more sense to create a kind of insurance-a Human Gene Pool-rather than exerting the enormous effort required t o recreate t he human body in the event of mankind’s destruction. According to t he literary sources, the p ossibility of t he destruction of mankind first arose during the civilization of the Lemurians. Was the H uman Gene Pool created at t hat t ime? We could find no direct evidence of this in any religious or literary sources, but we were given the impression that the first Human Gene Pool was created at p recisely t his time because there is a good deal of evidence to suggest that there are Lemurians currently in t he Human Gene Pool. According to the t estimony of t he Initiates, these p eople of enormous height are in a state of samadhi in caves and founded th e myst erious country of Shambala. But more about t hat later. During the civilization of the A tlanteans, the Human Gene Pool was expanded to include Atlanteans, but people of our civilization could enter the Human Gene Pool, in my opinion, for the most part only during the early stages of our civilization, insofar as the effect of the last message of “SoHm” caused the third eye to atrophy, making it far more difficult to enter the state of samadhi.

It follows then that the Human Gene Pool, which preserves representatives of the last three races of humankind-Lemurians, At lanteans, and p eople of our civilizationis a very ancient p henomenon, in existence for several millions of y ears. Evidently, samadhi is such a perfect creation of nature that it allows p eople to be preserved over such a long period of t ime. Not one of t he religious figures from t he East who talked to us about samadhi indicated that t he duration of samadhi was limited. One can find in the literature direct references to t he creation of a Human Gene Pool on earth. A ccording to Elena Blavatsky, it w as created by order of Ahura Mazda, the creator of the material world. Akura Mazda ordered Yima, the spirit of the earth, symbolizing the three races, to create V ara (an “enclosure,” arghaor vehicle, Secret Doctrine 1888, 2:291). Reading Madame Blavatsky ’s book, y ou realize t hat she us es Vara to refer to the locations of samadhi, that is, the locations of the Human Gene Pool. The author indicates that Ahura M azda ordered the seed of husbands and wives, selected from the clans of t he best and t he brightest, as well as the seed of every sp ecies of catt le to be brought t o Vara in order to p reserve them there. The p hrase “Human Gene Pool” srcinated with us. We had never heard the expression before. Despite this, all the lamas, gurus, swamis, and all other t hat might be considered Initiates understood perfectly what we were refering to. We had the impression that they not only knew about the Human Gene Pool but also used the same expr ession. In most cases they answered the direct question “ Does a Human Gene Pool exist” in t he affirmative. It seemed that for t hem the existence of a Human Gene Pool was a p erfectly reasonable phenomenon. However, they constantly underscored the secret and sacred nature of t he phenomenon. As confirmation of this, I will offer an excerpt of a conversation I had with a high-ranking Russian religious figure, a prior, who described the source of his extensive knowledge as “t he authority.” “My dear abbot, we have come to the conclusion that there exists a Human Gene Pool on earth. What do you think of this?” I asked. “Yes, a Human Gene Pool exists . That is an objective reality and a necessity,” resp onded the p rior. “How do y ou know this?” “I have a guide.” “Have you ever spoken to anyone about the Human Gene Pool?” “No.” “Why not? “Why should people know about this? It is too sacred. People are not sufficiently developed to understand the role of the Human Gene Pool.” “What is t he role of the Human Gene Pool?” “To p reserve human life on earth,” the p rior replied. “Who makes up the Human Gene Pool?” “Lemurians form t he basis. There are also many At lanteans, but the role of t he At lanteans is much smaller than that of t he Lemurians, although t heir number is greater. If t he Human Gene Pool is needed, then it will be the Lemurians who save civilization because they are the most highly-developed p eople on earth.” “And what about people from our civilization?” “T hey also enter t he Human Gene Pool from time to time, but their role is not very great. Our civilization is branch without a future; it represents an anthropogenic failure. People of our civilization are not s piritual, they are evil. They are not fit for the Human Gene Pool.” “In other words, the Human Gene Pool doesn’t accept such people. I would venture to suggest that only ancient representatives of our civilization are capable of participat ing in the Human Gene Pool, represent atives of an earlier stage before our sp irituality was lost. T he most important condition for entering samadhi is, after all, a soul p urified of negative psy chic energy, in p art, t hrough compassion. It’s difficult t o imagine, for example, a New Russian willing to purify his soul t hrough compassion, if only for those elderly people from whom he takes a profit of 100-200 percent of the basic costs of production,” I added. “Our civilization,” the prior said, “is a failed experiment. A person cannot resist greed, envy, avarice, and hatred, even under conditions of self-realization, when he is separated from the ancient teachings. O ur civilization must perish as a failure…” “Yes, there is now a negative aura hanging over the world and over Russia, in particular. People seem to enjoy criminality; a cult of violence is perpetuated in novels and films; and fraud and debauchery have become the norm. Lamas told me that a negative aura is capable of attracting cosmic and geological cataclysms on earth. Is that so?” I asked. “There are many such examples. Take, for example, the earthquake in Armenia that occurred during the conflict between Armenia and Azerbaidjan. A negative aura over the earth can cause a cataclys m that dest roy s mankind or it can cause someone to p ress the but ton t hat initiates a nuclear war. I believe that our civilization will soon perish. It is a failure,” declared the prior. “And then, there will be a need for the Human Gene Pool,” I proposed.

“Yes, when the conditions on earth are suitable for life.” But t he significance of the Human Gene Pool has to do not only w ith the p reservation of life on earth, but also with directing the development of mankind along a path of progress, through the teaching of the prophets. Who could say that the role of Buddha, Jesus, Mohamed, or Moses was insignificant in the history of mankind? No one. Each of the p rophets had s uch an enormous influence on p eople that mankind is divided according to the nat ure of t heir influence: the M uslim world, Buddhist countries, etc. Today I have almost no doubt that the prophets were people from the Human Gene Pool who exited a state of samadhi. As we noted above, the Buddha, who had an unusual outward ap pearance and resembled our hy pothetical notions regarding the At lanteans, appeared on earth 2,044 years ago, while the continents of the Atlanteans sank 850,000 years ago. The Bonpo Buddha (or Rama), whose appearance was even more unusual and corresponded to our hypothetical conception of the late Lemurians, appeared on earth 18,013 years ago, while Lemuia perished several million years ago. There is some evidence that Jesus Christ was born in a cave and later studied for a long while in Tibet. One gets the impression that representatives of various civilizations appeared on earth as prophets: Lemuro-Atlanteans (Bonpo Buddha), Atlantean (Buddha), as well as people of our civilization (Jesus Christ, Mohamed, Moses). Of course, we probably don’t know all the people who have come from the Human Gene Pool, insofar as evidently very f ew of th em were able to have such an obvious influence on man’s development as t he prop hets mentioned above. However, one can find evidence of such “modest”p rophets in the literature. For example, in Ahmed ibn Fadlan’s book on his ravels t to the Volga in 921-922 A.D. (A.P. Kovalevskii, Kniga Akhmeda ibn Fadlana, Kharkov, 1956, 138-139) d escribed a person of unusual height who ap peared in t he kingdom of t he Bulgars from who knows here. The author w rites: “…and he was twelve elbows [more than five meters, E.M.], his head was like the largest cauldron, his nose w as more than seven inches, his eyes w ere enormous and his fingers-each of them was more than seven inches… he came there by water… and it happened that a y oung boy looked at him and died, and a pregnant woman looked at him and miscarried, and sometimes he would crush a man in his arms until he was dead… we killed him…” In the Human Gene Pool there is, obviously, a great number of individuals of various civilizations (as we noted above, there are many samadhi caves on earth, and each one contains many individuals in a state of samadhi). Even despite t he fact that t he Human Gene Pool contains t he finest peop le of various civilizations (t hose with a pure soul and in excellent health), it is obvious that not every one of them is capable of fulfilling to t he utmost t he high purpose laid before them. The mission was too difficult and t he conditions on earth were too un usual when they returned to life (the climate is different, t here is different technology, a different environment, et c.). And so not all of them can survive, let alone overcome the opposition of the selfish, ambitious people they returned to direct along a path of progress. It is clear that t o be a part of t he Human Gene Pool is the greatest p ossible mission an individual could have, for he is condemned to deprivation and to a life under conditions that are difficult for survival. Just imagine your own ret urn t o earth a t housand or a million years from now in a different climate, among semi-savage tribes; y ou are alone and your only w eapon is y our knowledge and your ability to us e psy chic energy. For example, it w ould be very difficult for an Atlantean who exited t he Human Gene Pool during our civilization. The st ructure of the A tlantean’s ey e makes it ill-equipp ed to see under a blue sky ; the webbing of their feet w ould be damaged on our hard, rocky soil; our food is dense and without flavor; and they would be surrounded by short, unattractive people. An Atlantean would undoubtedly miss the familiar red sky, the soft , moist earth, t he warm seas in which he would tend his underwater plantations, and the tall, beautiful people of his civilization. Why is it that in certain conditions Lemuro-Atlanteans appear as prophets, in other conditions, Altanteans, and in still other conditions, representatives of our civilization? The answer to t his is complicated. Only the Higher M ind knows. U ndoubtedly many factors are involved: which of them is best suited to the conditions that obtain on earth at t hat moment; which of them would have the greatest influence on p eople; whose knowledge is best suited to t hat time, etc. Thankfully, the Human Gene Pool cont ains representatives of t hree races-the Lemurians, the A tlanteans, and individuals of our civilization-that differ significantly from one another, so there is a choice. The changes in the conditions of life on earth are unpredictable, and so there must be a choice, so that the most suitable individuals can be chosen to ensure the continuation-or t he correction-of life on earth. When a representative of a civilization ap pears on earth as a prophet, he has but one calling: to influence people by means of t he ancient t eachings and t o instruct people in them. It is said that in 2000 the Cali-Yoga (11,000 y ears) will be replaced by t he Satia-Yoga, and this will initiate a “golden age,” when the ancient teachings ill be revealed to man. What is the essence of these ancient teachings? After analyzing evidence on the life of the Lemurians and Atlanteans, one could say that the fundamental essence of the ancient teachings involves the mastery of p sy chic energy. The human soul as a p roduct of t he metaphy sical world holds enormous, unrealized p otential. We can say with a certain degree of certainty that ancient p eople mastered the energy of the metaphy sical world, or p sy chic energy, to a greater extent t han we do. The energy of the metaphy sical world produces not only telepathic and hyp notic effects but also new methods for treating diseases, effects on gravity (moving heavy objects), new p rinciples of aeronautics, and on and on. However, there is one crucial detail involved in mastering psychic energy: it requires a clear soul and pure thoughts. This, I believe, is the fundamental law of life in the metaphy sical world. As s upport, let me offer an example from the novel Anastasiia by Vladimir M egre (Moscow, 1997, 17-43), in which the author describes an extraordinarily beautiful Siberian girl, who lives alone in the forest. This girl possesses a number of t elepathic and hyp notic p owers; she underst ands the language of animals; she is able to go about in t he cold without clothing; and she can see the past and the future. When asked about t he source of her unusual pow ers, she responds that everyone possesses such powers, but it is necessary to have pure intentions in order to realize them; an individual’s psychic power depends on the purity of his emotions. “Pure emotions” and a “p ure soul” app ear at first glance to be vaguely romantic notions. But let’s not forget t hat in order to enter deep samadhi, one must “p urify one’s soul,” that is, cleanse oneself of all negatively spinning torsion fields. The result of this cleansing of the soul is remarkable: the human body acquires the capacity to p reserve itself in a live stat e for thousands and millions of y ears. The prophets, who exit the Human Gene Pool, understandably possessed a pure soul and enjoyed perfect mastery of their psychic energy (otherwise they would have

been unable to enter the state of samadhi). In demonstrating to the uneducated and semi-savage people of the time the power of p sy chic energy, they at tempt ed to pass on to them the ancient t eachings p rimarily in regard to ps y chic energy because this is t he path of harmony and p rogress. T his is, evidently, how religion appeared. Of course, religious books, be it t he Bible, the K oran, or t he Talmud, were writt en for t he uneducated in t he form of fairy tales and allegories, but much of what is writt en there can be explained today from the p oint of view of p sy chic energy. And so, to conclude our discussion of t he significance of the Human Gene Pool for mankind, we can say that it performs a dual role: 1) Th e Human Gene Pool is a means to ensure the continuation of life on earth; 2) T he Human Gene Pool is a storehouse of information from various civilizations, and rep resentatives of t hese civilizations leave the Human Gene Pool periodically to act as prophets. Taking into account the dual role of t he Human Gene Pool, we should note t hat t he large number of p eople in samadhi is required, first and foremost, t o p reserve life on earth, because a sufficiently large number of individuals of both sexes is necessary according to the laws of genetics in order to re-create humankind. However, our analy sis of the available literature indicates t hat in t he history of t he various civilizations on earth, t he complete annihilation of p eople living on the surface of the earth has never happ ened. And so, t he Human Gene Pool has never been needed to recreate humankind on earth. As y et the Human Gene Pool has only been used as a source of prophets to correct the path of human progress and, perhaps, to partially repopulate the human race. But w ho knows whether th ere might not come a time when the Human Gene Pool will make possible the complete repop ulation of humankind on earth.

The Structure of the Human Gene Pool According to our underst anding, t he Human Gene Pool represents an entire underground and un derwater land containing individuals f rom various civilizations in a state of samadhi. These individuals are not in isolation; they are connected to one another through t he Universal Information Field and are under the direct control of the Higher M ind. There is much evidence to support the notion that the soul quits the body during samadhi and enters into direct contact with the Universal Information Field (the Other World); all the lamas, gurus, and swamis we sp oke to t old us about it . At the same time, the soul preserves a connection with t he body in a state of samadhi through the so-called “silver thread.” From this it follows that the Human Gene Pool is somehow connects tw o forms of human life-in the metaph ys ical world (soul) and the physical world (body). Almost all of the evidence n i dicates that the Human Gene Pool si located under ground-in caves and pyramids. Moreover, all the lamas, gurus, and Special People told us t hat the samadhi caves are localized primarily in Tibet and the Himalay as. Why is this so? We find the answer to that question in the writ ings of M adame Blavatsky, ho not es that Vara (the Human Gene Pool, E.M.) was created in t he polar regions of t he earth. She writes that before the great flood t he region of t he Himalayas and Tibet were at t he North Pole, the location of which was altered as a result of a shift in the earth’s axis. However, the Human Gene Pool is also localized, evidently, in other parts of the world as well. We have gathered a fair amount of indirect evidence, which should be verified. We learned that a temperature of +4ºC is a necessary condition for samadhi. Such a temperature is ty pical of caves, rooms in t he py ramids, and th e depths of the ocean. Therefore, one can assume that in addition t o caves, py ramids and un derwater grottos might also accommodate p eople in samadhi. Concerning the py ramids, one can find indirect evidence that they were made for p eople in samadhi. For example, Madame Blavatsky notes t hat p eople of the t hird, fourth, and fifth races are located in chambers underneath the p yr amids. However, we were unable to find evidence that deep ocean strata were used for samadhi, although one can assume that underwater samadhi was used, given the semiaquatic way of life of the Lemurians and At lanteans. As w e already not ed, the Human Gene Pool evidently contains representatives of t he three last races on earth: Lemurians, Atlanteans, and p eople of our civilization. M adame Blavatsky stat es directly t hat p eople of t he third, fourt h and fifth races are located in underground dw ellings. Some believe that the A tlanteans are the largest component of the Human Gene Pool, w hile people of our civilization represent a much smaller number. The op inion that t he Atlanteans make up t he bulk of the Human Gene Pool is fully just ified. According to t he monetary cy cle, the A tlanteans enjoyed a rather high level of sp iritual development and could enter the s tate of samadhi with relative ease. The endless internicene wars of t he At lanteans p robably led to the rep lenishing of the Human Gene Pool as insurance against a global catastrophe. In my opinion, we should not consider people of our civilization as unsuitable for the Human Gene Pool because of their lack of sp irituality. There is a fair number of Initiates and highly sp iritual individuals among the p eople of our civilization. And t he part of the w orld that includes India, Nepal, and Tibet can be considered the sp ritual center of our civilizaiton insofar as it was here that t he cult of sp iritual realization developed in the form of schools of meditation, schools of s amadhi, yoga, and so on. T he spiritual development cultivated in these countries even to the detriment of material well-being does not allow one t o forget the basic tenets of t he realization of an individual’s p sy chic energy pot ential under the conditions p resented by the last message of “SoHm,” and in the future w ill serve as the basis for replenishing the Human Gene Pool with p eople of our civilization. In our view, the Lemurians, who have entered the Human Gene Pool, play a central role. This is determined first and foremost by the fact that these p eople are the

most highly developed, and under conditions of survival can recreate life on earth. The ability of the Lemurians, we believe, to dematerialize and materialize their phy sical body will allow them, in the event the conditions on earth are especially difficult, to retreat to “ underwater chambers” and then return again to t he earth’s surface.

The Psychic Barrier in Samadhi Caves Something the lamas told us -“A st one is not an obstacle for them”-evidently relates t o t he Lemurians in the Human Gene Pool for they are capable of dematerializing so as t o p ass t hrough stone. In this respect, t he Lemurians in t he Human Gene Pool are the best concealed, located behind st one slabs. The Lemurians in the Human Gene Pool represent the basic link between the Human Gene Pool and Shambala, that is to say, the stone-still Lemurians in samadhi are in contact through telepathy with the technogenic underground civilization of Lemurians in Shambala. But I will say more about this below. It is likely the Lemurians in the Human Gene Pool are the leaders and run it. The lamas’ reference to “Him” probably refers to Lemurians who can give or deny access to a samadhi cave. The Lemurians in the Human Gene Pool, I believe, represent t he most valuable part of the Human Gene Pool, that is, th ey are a product of t he most highly developed civilization (a thousand t imes more developed than ours). T herefore, they are needed only in extreme cases, when the efforts of At lanteans or of people of our civilization prove ineffective, for example, when the Bonp o Buddha appeared 18,013 y ears ago. The body of the Lemurians in t he Human Gene Pool, as shown in t he drawing, has all the attributes necessary f or a semi-aquatic way of life. It follows that the recreation of the human race from Lemurians would be expedient in the event the surface of the planet was largely under water. The A tlanteans in the Human Gene Pool are also equipped to lead a semi-aquatic way of life, and so may also be needed t o recreate life on earth if t he surface of the earth is almost entirely under water. Their body, as evident from t he drawing, shares features w ith t he Lemurians, but it bett er adapted t o life on land. However, because they are less highly developed than the Lemurians, their efforst t o recreate humankind will obviously be less effective, and so they may require help from the Lemurians, like with the Sons of God at the dawn of the rebirth of the Atlantean civilization, following the destruction of Lemuria. We might also recall here the important role of the Bonpo Buddha, a Lemurian, at the dawn of our own Arayan civilization, following many unsuccessful attempts by Atlanteans and Arayans to reverse their evolutionary regression. Having analyz ed recent centuries, it is difficult t o say whether th e level of spirituality among the Aray ans increased so as t o allow t hem to enter the Human Gene Pool in significant numbers. Support for this view includes evidence from lamas and gurus concerning several individuals who entered into deep samadhi in recent centuries (Mose Dzial Dzian and others). However, Arayans are better adapted to life on land and so better serve as prophets in a way of life lived completely on land. The same applies to the suitability of Arayans to regenerate humankind in an arid climate (i.e., in the desert). In this way, we arrived at our hypothetical conclusion that the Human Gene Pool is composed of: o Late Lemurians (Lemuro-Atlanteans) o Atlanteans o Aray ans (members of our civilization) As w e have already noted, t he Human Gene Pool is located in caves, p yramids, and, possibly, in the dept hs of t he ocean. For now we can say w ith greater sp ecificity that the Human Gene Pool is located p rimarily in samadhi caves. There are three kinds of samadhi caves: 1. Samadhi caves containing only representatives of p revious civilizations: o Lemurian samadhi caves o Atlantean samadhi caves o Lemuro-Atlantean mixed samadhi caves 2. Samadhi caves containing only individuals from our civilization (Arayan samadhi caves) 3. Mixed samadhi caves (Lemuro-Atlantean-Arayan samadhi caves) One can assume that the t hird ty pe of samadhi cave is t he most common insofar as it allows t he representatives of t he Human Gene Pool to be manipulated most flexibly in accordance with the conditions of life on earth.

Samadhi caves of the s econd ty pe (Arayan) are unlikely t o last for long because of the absence of a p sy chic energy barrier. Arayans, as w e learned from the lamas, try to enter deep s amadhi in caves w here there are Lemurians and A tlanteans, by overcoming the psychic energy barrier t hey have erected. The underground world of the Human Gene Pool is p rotected, as we have already said, by a psy chic energy barrier. Without it, the Human Gene Pool would be accessible to tresp assers. The ap pearance of trespassers carries with it a risk not only because of their evil intentions or their excessive curiousity, but also because the torsion fields of t he tresp assers could destabilize t he state of samadhi. We imagine the ps y chic energy barrier as a form of hy pn osis. But then th e question arises: How is a p erson in a state of samadhi capable of exerting such a powerful psy chotrop ic effect when the metabolic processes in his brain have stop ped? I believe we can answer that question with a question: Is there a form of life in the Ot her World that does not possess a psychic energy potential? Of course not. Unfortunately, the energy of the metaphysical world has been little studied by scientists, and so it represents something entirely myst erious to us. But w e see examples of this energy in our everyday life in p henomena, such as Tibetan meditation, extrasensory influence, energy vampires, energy donors, negative and p ositive auras over countries, and so on and so forth. M oreover, all descript ions of p revious civilizations indicate that p eople used energy primarily from the metaphy sical world (flying through the use of mantras, moving heavy objects by using the third eye, etc.), which is more pow erful, according to t he above-mentioned prior, than the energy of the p hys ical world. It t herefore follows that the p sy chic energy barrier of t he samadhi caves rep resents energy from the metaphy sical world.

A resident of the city of Ufa, M arat Fatkhlislamov, who has been study ing such things, told me that y ogis, when t hey are in a trance, see in the area of the samadhi caves w hat are called asuras. These asuras are defensive elements from the metaphy sical world, which take t he form of a t adpole with a tail. When a t respasser app ears, the asuras are activated, and t hey suck t he energy from the tresp asser, creating the sensation of fear, alarm, indignation, headaches, and w eakness. Special people are capable of entering into contact with the asuras through meditation. Therefore, in all the sources of eastern religions (for example, in the writings of Lobsang Rampa) one can find st atements to t he effect t hat no one, except the Initiates, can see individuals in a st ate of samadhi. The energy of their souls, t he energy of the metaphysical world, will prevent it. Nevertheless, although we have said that a psychic energy barrier is erected from energy fr om the metaphy sical world, there must be someone who directs this energy in the area of the samadhi caves. Who is this someone? There are two possible answers to t hat question: o The barrier is erected from energy emenating from the souls of the individuals in samadhi.

o The barrier is erected by Shambala. In evaluating the viability of t he first variant, let us recall how deep samadhi works, as described t o us by lamas and sw amis. T he sp irit of an individual in deep samadhi is located, as we know, in t he Other World and is connected with his phy sical body by what is called the “s ilver thr ead.” We might assume that energy emanating from the forms of life in the O ther World come to earth t hrough this “silver thread” and p roduce an effect in t he area of the samadhi caves. In ot her words, the sp irit of an individual in samadhi can, by means of t his so-called “silver thread,” observe his own body and the sp ace surrounding it, and can in this w ay p roduce an energy effect on an unwanted tresp asser in a samadhi cave. This is why Madame Blavatsky wrote t hat t he samadhi caves are “p rotected by entire armies of souls…” She obviously meant that all the individuals in deep samadhi in a cave could erect a defenseive barrier with their spirits. The spirit of an individual in samadhi is located in the O ther World, th at is, in anot her sp ace-time dimension, where he lives t he wave-based form of life of the Ot her World. The “silver thread” is a special attribute of a person in samadhi and dist inguishes him from the dead. By means of this “ silver t hread” the sp irit can find its phy sical body, which has been preserved, and once again enter it, thereby rest oring it to life. But nature created man so that every element, be it a phy sical organ or his ave strucure, does not fulfill just one f unction. As a rule, every element fulfills tw o functions. In this regard, one can assume that the “ silver t hread” also has a dual function, connecting the spirit to its physical body and protecting the body with energy from the Other World. As for the role of Shambala in the creation of a psychic energy barrier in the samadhi caves, it should not be underestimated. Shambala is a special underground way of life, in w hich Lemurians who retreat under ground make use of the p henomenon of “materialization and dematerialization.” Shambala is meant to preserve not only the highest form of Lemurian civilization, but also the most sacred elements of life on earth. And the most sacred element of life on earth is the Human Gene Pool, which acts as a st orehouse for individuals of the t hree major civilizations on earth and as a token of the eternity of p ast, p resent, and future. T herefore, the underground kingdom of Shambala keeps ever-vigilant watch over t he underground Human Gene Pool, p rotecting it many meters below t he earth’s crust from storms and wars on the surface of the earth. The belief t hat t he people of Shambala, whose p rimary residence is st ill the earth and not the Ot her World, are capable of correcting the energy p otential of the souls of individuals in samadhi and to erect a psychic energy barrier in samadhi caves is logical, justified, and unassailable. At the same time, one cannot rule out that Shambala itself takes p art in the creation or fortification of the p sy chic energy barriers. But w here does Shambala get t he energy or t he information necessary to p articpate in t he protection of t he samadhi caves? We will spend more t ime on this quest ion in the next chapter, which is dedicated to the mysteries of Shambala and Agarti. As w e have said earlier, the p sy chic energy barrier in the samadhi caves works by prod ucing increasingly negative effects on t he body of the t respasser. Only at the final stage does this mean death. At first a sense of fear is produced, which should frighten off the trespasser without physical pain. The second sensation produced by the p sy chic energy barrier is indignation, which should lead the tr espasser to leave the sacred cave. And only after this do p hy sical effects begin to app ear: headaches, eakness, and, finally, death. The p sy chic energy barrier is meant as a warning: Do not go to y our death because you are entering the holy of holies-the Human Gene Pool-where your curiosity is orth very little. The psychic energy barrier in the samadhi caves is essentially a product of the forces of good, which warn the trespasser in four different ways not to enter. Death is the final method of preventing the trespasser from entering, for the idle curiosity of the trespasser is in no way comparable to the function of the Human Gene Pool. “He,” as the Special People told us, and only “He” can decide whether to satisfy this curiosity or not. It is difficult for me to say who this “He” is. I believe he is someone from Shambala. But we’ll talk more about that in the next chapter.

The Mysterious Adepts In literary sources and in eastern religions, one can find a great deal of evidence regarding the so-called adepts. Who are the adepts? For quite a while I was unable to answer this question by analy zing the available literature. Some authors called the adept s of the East, while others described them as people in a st ate of deep samadhi. Only later did I understand that adept r eferred to someone capable of entering a state of s amadhi, but t wo kinds of samadhi were involved: o Samadhi, in which the body assumes a stone-still state, and the soul is in contact with the Other World without losing touch with the body (the typical state of deep samadhi). o Samadhi, in which the soul is in contact w ith the O ther World, but the body remains in its usual state and continues to function in the p hys ical world (what is called sahadja samadhi). As w e have already noted, t he first t y pe of samadhi can last for t housands or millions of y ears. The second ty pe of samadhi, according to t he same evidence, lasts hundred or thousands of years. In other words, people in the second type of samadhi are hermits who live for 300, 400, 1,000, or 2,000 years. If a p erson enters samadhi of the first t y pe, then one can assume he will have an infinitely long life. But it is difficult t o believe that a p erson in samadhi of the second type, who in everyday life differs only slightly from normal people, can live hundred or thousands of years while retaining his youth. Nevertheless, there is a good deal of evidence as to t he existence of people in samadhi of the second ty pe. For example, L.V. Pechurov of Moscow lived in Nepal for more than three y ears. In a letter he described several hermits who, according to the local residents, had been alive for 100, 200, 300 y ears, or more. Pechurov was astonished t hat t hese hermits had no warm clothes, desp ite the cold weather in t he mountains. He recalled one woman in particular. She was an adept who looked no older than 35. She lived in a chapel and sp ent most of the t ime in the lotus position on a t iger fur. She was a vegetarian, rarely ate, and was sure t o eat the soma of

plants. According to the local residents, she was 300 y ears old. The renown Babadja may be considered another example of an adept. In India they s ay t hat he is 1,700 y ears old, but he looks as if he were no more than 17. There are also examples of adept s moving from one ty pe of samadhi to t he other. Specifically, in part 3, chapt er 10, of t his book I describe a person w ho is 300 y ears old. At first he lived a largely earthly existence, retreating only p eriodically to a cave to enter samadhi. But later he would sp end most of his t ime in a cave in a state of samadhi. Adepts may be considered a sp ecial group within th e Human gene pool. It is entirely possible that t hey exit the Human gene pool, live for some time in human society, then retreat once again to t he caves t o become a part of the Human gene pool. What is the role of t he adepts? It is unlikely t hey are p rophets as t heir influence on humankind is not very great. The only individuals described among the adept s belong to our civilization. There are no descriptions of individuals who resemble Atlanteans and Lemurians. It is plausible that adept s play the role of intermediary, linking the Human gene pool and human beings who live on the surface of the earth.

A Short Digression: Some Thoughts on A dept s, Longevity, and Cancer The fact that it is possible to pass between the first and second types of samadhi suggests that the mechanisms for longevity are the same in both cases. Obviously, the halt of metabolic processes when the body enters a stone-still state plays a role, but so too does the unique biofield of the individual, which slows the processes of aging. However, science has established that the life cycle of human cells is strictly determined. And so it is difficult to imagine that the life cycle of a cell can be increased many times over. So what is the explanation? We noted above that our t ransplant material, Alloplant, st imulates the regeneration of human tissue, while the biofield of growing cells is capable of sup pressing pathological regeneration (cancer) and of encouraging normalization in the functioning of diseased cells. I believe a similar principle may explain the secret of the adepts’ longevity. Specifically, through meditation the adepts adopt a biofield that is also capable of suppressing pathological regeneration (cancer), normalizing the function of diseased cells, and stimulating the regeneration of normal cells in the body. In other words, the secret of the adepts’ longevity involves increasing the life cycle of cells, exchanging old cells for new ones, and forestalling their cancerous regeneration. We know that one of the main causes of death in elderly people is cancer as the pathological regeneration of cells that have outlived their life cycle. If the biofield can forestall the pathological cancerous regeneration of old cells and stimulate the regeneration of new cells, then it is possible to achieve the almost endless renewal of the human body and the preservation of one’s youth and health for hundreds and thousands of years. However, we also know t hat highly -differentiated cells, such as thos e of the brain, the retina, and the heart muscles, do not possess t he ability to regenerate; they only function within the limits of their life cycle. Recent research (La V ail, Factorovich, 1991), however, has shown that even such highly-differentiated cells, such as the cells of the retina, do in fact display the ability to regenerate under the influence of so-called fibroblasts, or lamellar cells. These cells are produced as regenerating cells. Regenerating-growing-cells! It follows that if the regeneration of certain cells is initiated, then this may cause the regeneration of other cells, including highly-differented cells, through chemical agents (growth factor). If the regeneration of highly -differentiated cells is p ossible, then the const ant rejuvenation of t he body ’s cells is also p ossible. And this is the p ath t o longevity and eternal youth. How can we initiate a sy stem of const ant rejuvenation of t he body’s cells? The adept s are able to achieve this through the effects of meditation on t heir biofield. But can this be achieved in ordinary p eople? Evidently, science will soon solve this problem. For t he time being the introduction of Alloplant at the accupuncture p oints of the body holds promise. Stimulating the regeneration of normal cells must have a positive effect on an individual’s biofield, initiating the process of cell rejuvenation. The treatment of an individual with the biofield of young, growing organisms or plants is also promising. Experiments are already underway.

Caves and Py ramids What caves are best suited for samadhi? P. Nilaiam (1993), in describing the Gufa Ashram, noted that samadhi caves must be dry. Svami Daram indicated that the samadhi caves are located high in t he mountains near the p ermafrost, where the air is very pure. The Bonp o Lama told us t hat t he samadhi caves are hidden from trespassers. There are many caves in the w orld, but several groups of caves are esp ecially well-suited for samadhi. M arat Fatkhlislavov informed us t hat in India, in the region surrounding the city of Badrinat, there is an entire “cave city of yogis.” Not far from this spot is the “trail of Vishu,” the imprint of an enormous flat foot. The Initiate Lobsang Rampa writes t hat t he samadhi caves are located p rimarily in Tibet, the H imalayas, Egypt, South America, and in one sp ot in Siberia. He also rites t hat many temples are built over samadhi caves. There is a good deal of evident t hat the p y ramids also house t he Human Gene Pool. The Indian swamis and Tibetan lamas spoke of this. Elena Blavatsky wrote t hat adepts of the t hird, fourth, and fifth races are located in underground chambers beneath p y ramid-like struct ures.

Ultrasound research has established that beneath the pyramids there is in fact empty space. Might the pyramids serve to indicate where the Human Gene Pool is located, in underground chambers under the pyramids? That cannot be ruled out. The hypothesis that the pyramids were meant to house the Human Gene Pool is at least preferable to the usual explanation that the pyramids are cosmic structures or the tombs of pharaohs. The monumentality of the pyramid of Cheops, for example, is astonishing; the construction of such a building from 50-ton blocks was not possible with contemporary technology. The monumentality of the structure must have been ordained by its lofty purpose. And what could be loftier than the Human Gene Pool?! According to M adame Blavatsky, t he Egy pt ian py ramids were built 75-80 t housand y ears ago, not 4-5 thous and (according to the data from radio-carbon analysis). If e believe the dating offered by M adame Blavatsky, t hen the Egy ptian pyramids were built by Atlanteans from Plato’s Island through the use of p sy chic energy. (Remember that Nostradamus described the building of the p yramid by Atlanteans by directing gravitation with t he help of t he third eye.) T he Atlanteans from Plato’s Island, as we know, were in close contact with t he Egy pt ians. After t he destruction of t he Atlanteans from Plato’s Island 11 thous and years ago (by t he comet Tiphon ), the my steries and occult sciences were, according to M adame Blavatsky, veiled with a veil of p rofound secrecy. Can’t this be interpreted as concealing the Human Gene Pool, something required by the critical state of humankind following a cosmic catastrop he? This cannot be ruled out . In t his regard, t he presence of t he Egy ptian pharaoh inside the py ramid, which is in general easy to breech???, could be one aspect of concealing what lies below the py ramid by diverting att ention from the real secret. We can assume that t he Atlanteans from Plato’s Island, observing the movement of the p lanets and the comets, saw t he pos sibility of their destruct ion from a cosmic cataclysm. T herefore, they began, in advance of that dest ruction, to build monumental structures (p yramids) with underground temples, in which repr esentatives of these civilizations entered a state of samadhi. It follows t hat beneath the p y ramids (in Egypt and p robably M exico), one can find Atlanteans from Plato’s Island in a stat e of samadhi (that is, the final Atlanteans on earth, who s urvived the great flood). But t here was a weakness in t his p lan-a way t o exit these undergound temples, which were hermetically sealed, located deep inside the earth. How could the Atlanteans get out? In answering this question, we should recall the words of t he lamas concerning people of previous civilizations: “A st one is not an obstacle for them!” And in fact, t he influence of their p sy chic energy on gravitation (recall Nostradamus’s account of the const ruction of t he pyramids) could create an op ening in the surface of the earth, in a way that is astonishing to us. Was the Egyptian pharaoh dead? Perhaps, he was in a state of samadhi? That proposition cannot be entirely ruled out simply on the basis that when the pharaoh’s mummy was removed from the t omb and placed in a museum, it began to rot. If we believe that the Egyp tian pharaoh was in a st ate of samadhi until being removed from the t omb, then t he change of t emperature (from +4ºC to room t emperature) could have caused a destabilization in t he stat e of samadhi and the destruction of his body. Anoth er prop osition, concerning att empts by ancient Egyptians to achieve a state of samadhi through artificial means, cannot be ruled out either. They knew of samadhi from the neighboring Atlanteans on Plato’s Island, and they knew of t he role of the py ramids. But perhaps it was difficult for them to achieve a state of deep samadhi. Attempting to achieve samadhi through artificial means (i.e., chemical substances), they believed their pharaoh would come back to life. This is why they ould place everyday things and valuables alongside them. Naturally, we can’t rule out t he usual proposition that t he bodies of the dead pharaohs were embalmed, the secret of which is to t his day a myst ery. Which of these propositions is true? It is difficult to say. Further study is necessary into the pyramids and the mummies of the pharaohs from the point of view of samadhi. In light of all this, it is necessary to t reat the p yr amids and ot her ancient monuments with caution. The German scientist Rudolp h Gatenbrink released a mini-tank, equipp ed with a video camera, into one of the narrow p assages of t he Py ramid of Cheop s. T he tank made it t hrough the passage and reached a stone door behind which the scientist assumed the presence of life. He now plans to mount a military laser on the tank in order to cut an opening into the door and pass through. But what if there is a person from a former civilization in a state of samadhi behind the door? It is unlikely a psychic energy barrier could have an effect on a miliary laser, in which case the state of samadhi will be destabilized. Our curiosity isn’t worth the cost! That ancient person did not enter samadhi and spend thousands or millions of years in order to satisfy our curiosity. Scientific curiosity is the engine of progress, but a scientist is not God; he should not place a crude mechanical hand in a divine creation. After all, that ancient individual entered samadhi with t he lofty goal of representing the Human Gene Pool.

Samadhi and Time Prashanti Nilayam (Sathy a Sai Baba and Nara Narayana Gufa Ashram, 1993, 17) described t he proocess of entering and exiting a state of samadhi. He also noted t hat 18 day s sp ent in samadhi seemed like 48 minutes. With t he help of some simple arithmetic, it is p ossible to calculate how much fast er time moves in s amadhi. It t urns out that in samadhi time moves at a rate 717 times faster than usual. It is possible that this is the rate of time of the Other World.

What Does an Individual Feel in Samadhi?

The answer t o this question was given in details by Lobsang Rampa (Third Eye, 1968, 175-185), who, as an Initiate, was able to ent er the st ate of samadhi. The author descirbed how the lamas brought him to a cave, located beneath a temple, and then led him through the cave’s secret passageways. The lamas showed him three enormous human bodies (two men and a woman); the woman was more than t hree meters in height, while the men were more than five meters. T hey were of unusual appearance. They could not be mistaken for dead. They appeared to be sleeping. “‘M y son,’ exclaimed the leading abbot, ‘look up on these. T hey w ere gods in our land in the day s before the mountains came. They walked our country [Tibet, E.M .] hen seas washed our shores, and when different stars were in the sky’” (177). Later Lobsang Rampa describes how he himself entered a state of samadhi: I lay back on my slab and did the sp ecial breathing which I had been taught throughout t he years. T he silence and th e dark were opp ressive. Truly it was t he silence of the grave. Quite suddenly my body became rigid, cataleptic. M y limbs became numb and icy cold. I had the sensation that I was dy ing, dy ing in that ancient tomb more than four hundred feet below the sunshine. A violent shuddering jerk within me, and the inaudible impression of a strange rustling and creaking as of old leather being unfolded. Gradually the t omb became suffused by a pale blue light, like moonlight on a high mountain-pass… Awareness dawned that I was floating above my flesth body. With awareness came movement. Like a puff of smoke I drift ed as if on an unfelt wind… From my middle depended a cord of s ilver-blue. It p ulsed with life and glowed with vitality. I looked down on my sup ine body, now resting like a corpse amid corpses… Slowly t he utt er blackness enfolding me rolled away. From somewhere came the booming of the sea, and the hissing grattle of shingle under the drive of the waves… From a nearby grove came the sound of laughing voices, voices that grew louder as a happy group of sun-bronzed people came into sight. Giants! All of them… Some time later I felt the visions fading and becoming dark… Later I became uncomfortably aware that I was cold-cold with lying on a stone slab in the freezing darkess of a vault. Probing fingers of thought in my brain… Stiffly I climbed to, my feet, sway ing with weakness and hunger… I w as faint wit h hunger… “You have done well, my son. For three days you have lain here…” (178). I believe no commentary is needed. The Human Gene Pool as a M anifestation of Eternal Life on Earth In summing up our findings and our conclusions concerning the Human Gene Pool, I would like to p oint out that the world in which we live is unbelievably complex. And w e don’t even think about the fact t hat all life on earth is ingeniously devised as a s ys tem with a string of safeguards, a reservoir of endurance, and a pledge of constant development. The majestic hand of the Higher Mind created all that! At first our minds cannot fat hom that t here exists a Human Gene Pool below t he earth-it is too unbelievable. But t hen, after we had gathered some evidence of it, t he existence of a functioning Human Gene Pool became so natural for us that we even began t o examine “successful” and “ unsuccessful” prop hets who came from there, ithout simply bowing our heads to them. This did not lessen our respect for the prophets and their bidding; rather, we came to appreciate even more keenly the greatness of God, w ho created the Human Gene Pool as a storehouse of knowledge and a guarantee of the cont inuation of life on earth. But there is on earth another safeguard, which is closely tied to the Human Gene Pool and the mystery of which many generations of people have attempted to solve. It is Shambala.

Chapter 3

Shambala and Agarti

The word “Shambala” is known to most people. People understand it to be something mysterious, but it is more often the case that people have no conception of what it is. The word “Agarti” is virtually unknown to people and only specialists in the ancient history of Tibet are aware that the mysterious “land of Agarti” exists on earth side by side with t he “land of Shambala.”

The Eternal Mystery of Shambala I don’t even remember when I heard the word “Shambala” for the first time. It was probably when I was a university student in conversations with my friends who had been camping in the Altai region. Later, when I myself went to Altai, I saw inscriptions of Shambala on the rockface of a hiking trail and encountered solitary hikers or small group s of p eople with a dist ant expression on t heir faces, who w ere searching for the land of Shambala. I would ask these p eople about t he myst erious land of Shambala, but none of them could give me an intelligible answer. They all said they were following the path of the great Russian explorer Nicholas Roerich, who had also searched for t he land of Shambala. I also remember what one of t hese young people with t he distant expression said to me: “They say the land of Shambala, according to predictions, will be found at the end of this century. The prediction is probably true-we didn’t find it.” These y oung peop le, in search of Shambala, and I, a hiking enthusiast, w ere of tw o different sp ecies. They traveled in a group, failed to observe the discipline of th e trail, did not know the t ricks for crossing mountain passes, and asked me for sugar and salt because they were running out. At the same time, I couldn’t have imagined that in a few years I, t oo, would begin to study Shambala. I had, of course, heard of Nicholas Roerich long ago, and, possessing the soul of an explorer, I had extraordinary respect for him. I was incredibly envious of Roerich’s many, challenging expeditions in exotic locales, such as Tibet and the Himalayas, and I took pride in the fact he was Russian. As a native of a closed communist society, I imagined travel abroad as something magical and unrealizable, which helps to explain why Nicholas Roerich became an idol for me. Several times I att empted t o read Roerich’s books, but I was forced to p ut t hem down-I didn’t underst and anyt hing. M y mind couldn’t accommodate his discussions of a p ure soul and Shambala, while his descript ions of his expeditions in the Himalay an Mountains, which were so near to my heart, occupied only a small part of his books. When I began to study ophthalmo-geometry, naturally, I didn’t think this dry mathematical science would at some point lead me back to Nicolas Roerich and Shambala. The statistically average eyes of the Tibetan people conjured memories of my trip to Altai and of those young people with the distant expression who had searched for Shambala. Once again, I turned to Roerich’s books and began to read them. But again, I understood almost nothing: his discussions of a pure soul, his emphasis on positive intentions (love, conscience), his rejection of negative intentions (greed, egoism, etc.), the legends of higher beings, who could app ear and disapp ear, allusions to life under ground, etc. In t he dept hs of my soul I recognized that Roerich was a genius, and so I believed him and what he wrot e. I sensed that Roerich p ossessed a different k ind of knowledge, in the cont ext of which his allegorical and rhetorical phrases made sense. I felt t hat Roerich was writing about t he greatest myst ery of humankind, which we were not given to discover but only partially to grasp so as to understand the basic spiritual intentions upon which the world was founded. And only on our expedition to India, Nepal, and Tibet, when for t he sake of our research we had to investigate the p sy chology of lamas, gurus, and swamis, did we understand that the knowledge they possessed provided the key to understanding Roerich and many other mysteries, including the mystery of Shambala. After our expedition, Roerich’s lofty phrases became more concrete and understandable. For example, his explanation t hat only one with a pure soul (th at is, w ithout negative psy chic energy ) can attain the state of samadhi, helped us to understand many t hings: eternal life, the existence of a system to insure human life on earth, and so on. We began to realize that the world of psy chic energy, which was almost unknown t o us, had its own laws and principles, but we normal people perceive only a shadow of those laws. Knowing those laws, one can understand many riddles, even (to some degree!) the riddle of Shambala. When I analy zed t he literature following our expedition, I was surp rised that t he myst ery of Shambala had been intensively investigated in the p ast and t hat t hese investigations were one of the causes of the greatest tragedy in human history: World War II.

Hitler and Shambala One can find a good deal of evidence in the literature that ancient eastern my sticism had a fatal influence on the formation of A dolph Hitler’s p sy che. According to t he findings of a number of hist orians, in p articular Louis Pauwels and J acques Bernier of France, various movements and s ocieties began t o ap pear throughout Germany after the First World War, which were founded on ancient Tibetan legends concerning people of former civilizations and the land of Shambala. The former chairman of t he Danzig senate, Raushning, wrote: “In essence, every German has one foot in Atlantis. T here he searches for a bet ter fate and a bet ter inheritance.” In Berlin in 1933, the secret organization-the Vril Society-was founded. Vril was believed to be a kind of super energy, which fills the universe and is a measure of a person’s divinity. The individual who masters the vril will be a master of himself, others around him, and the whole world. Members of this society believed that those ho master the vril are superhuman-giants, who are now hidden in deep caves and sleep beneath a golden shell their hiding places in the Himalayas. These superhuman

individuals will soon ap pear in order to direct humankind. The world will change when these p eople come out from under the earth. If we do not p repare ourselves and do not form a union with t hem-and to do that , it will be necessary to make ourselves equal to t hem-then everyone, including ordinary p eople, will be slaves, dung, over hom a New Era will flourish. The Vril Society turned out to h ave a rather significant influence on t he formation of Hitler ’s worldview. But t he German scientist Hans Horbiger, with his theory of cosmic ice (abbreviated as WEL, or Wlt Eis Lehre), had an even greater influence on Hitler. According to Horbiger, we were p receded by human gods, human giants, whos e civilization was fant astic in its scale and might and lasted for hundreds of thousands if not millions of years. T hese giants had slaves. The civilization of the giants was destroy ed as a result of a flood. At some point, our p eople, after surviving colossal catastrop hes and mutations, will become just as p owerful as their distant ancestors. Every thing in the cosmos is subject t o cycles, and so t he human race is periodically saved and punished. Horbiger believed that, in order t o save humankind, it w as necessary to hand p ower over to the st rongest and most hardened peop le, such as, in his op inion, the Ary an race, whose Nordic ancestors grew strong amid ice and snow. Before Hitler came to power, he often spoke with a Tibetan lama living in Berlin. This lama was called “the man in the green gloves.” Initiates called him “the holder of the key s t o the kingdom of Agarti.” Agarti, in German, sounds like Azgard. The pow erful spiritual organization, the T hule Society, w as associated with t he mysterious kingdon of Agarti. That society as founded by the German scholars Dietrich Eckardt and K arl Haushofer, who also exerted a st rong influence on the formation of Hitler’s ps y chology. T he Thule Society was based on an ancient legend, according to which 30-40 centuries ago in the region of the Gobi desert a highly developed civilization flourished. During the Gobi catastrop he, not all the members of t his civilization perished. Those w ho remained retreated to caves in the Himalayas and t here broke into two groups. One group called its center A ragi (the hidden p lace of good); they restricted themselves t o observation and did not interfere in earthly matters. T he second group founded the land of Shambala (a center of power and violence, which ruled over peop les and the elements); it was a depository of unknown forces, accessible only t o thos e initiated into their mystery. Anoth er group from the Gobi civilization who had survived the catastrophe moved to northern Europ e and the Caucasus. T hese immigrants from Gobi formed the basis of the Ary an race. And so, the Ary an race can form alliances with Agarti and Shambala, and gain possession of enormous ancient powers. In order to do this, it is necessary to defeat Eastern Europe, the Caucasus, Pamir, Tibet, and Gobi-which is the heart. Anyone who possesses it will rule the entire planet with the power of Shambala. On H itler’s orders, a sp ecial institute-Ahnenerbe-was founded in Germany. Its mission was to organize expeditions to Tibet in search of Shambala and Agarti. From t hese ideas, Hitler formulated a theory of magical socialism. According to t his theory, every 700 y ears peop le ascend another step and are transformed. This transformation takes p lace in battle, and t he heralds of this battle are the Sons of God. When th ese giant sorcerers app ear, a review of creation will take place, and profound mutations will occur among people in order to create a new progressive race to replace the old race, which is disapp earing. This new race must know t he power of Shambala. From this, H itler came to a terrible conclusion: there is a true race (Aryan), dest ined to be p art of t he next cy cle. The dest iny of this race is the epic batt le for leadership of the “sup reme unknowns.” Other p eople-the lower races-only outwardly resemble human beings; they are in fact further from A ry ans than animals. Therefore, the extermination of select races (Roma, Jews, Blacks) cannot be a crime against humanity. After t he defeat of Hitler’s forces on the Volga, Joseph Goebels wrote: “U nderstand! T he Idea itself, our conception of the universe, has suffered defeat!” From 1943 on, Hitler continued th is senseless, suicidal war. Why ? The Nazi leaders were waiting for the flood p redicted by Horbiger. Hitler was waiting for the judgement of t he gods and the app earance of giant sorcerers. They would complete what human p ower was unable to do! In order to call forth the vengeance of the heavens, Hit ler ordered the Berlin subw ay t o be flooded, which caused the death of 300,000 G ermans. At an international conference, I was able to watch an American film, which contained evidence of Hitler’s attempt to create flying machines, resembling flying saucers. Two women mediums (a Y ugoslavian and a German) gave Hitler blueprints and descriptions of the working principle of flying machines from people of previous civilizations. It is obvious from t he film that Hitler’s scientists managed t o create these flying machines, which could indeed fly. But they didn’t have enough t ime to complete the project-the war was lost. This d iscussion of Hitler ’s magical socialism and of his comrades-in-arms leads to t wo conclusions. First, the N azis never considered t he simple philosophical postulate that good is creation and evil is destruction. During the course of previous civilizations, the Human Gene Pool, Shambala, and Agarti were created in case of global catastrophe. T hey were created from exclusively good intentions-to p reserve humankind on earth and t o direct its development along a path of progress. In religious and literary sources, there is no indication that people who (according to our hy pothesis) exit t he Human Gene Pool have evil intentions, s uch as the destruction of one race so t hat another might p rosp er. All these individuals, be it the Bonp o Buddha (Rama), the Gaut ama Buddha, Jesus, or ot hers, acted only t hrough pursuasion and insistence, never through violence. The power of Shambala would never be made available for evil; it is destined only for good. And there are no powers in the world t hat could master the p owers of Shambala-for Shambala is stronger than we are. And God w ould never ally Himself with evil for God is t he personification of good. Second, the case of Hitler (and of Stalin, for that matter) underscores the danger posed when a schizoid assumes power. These “victims of evolution” are meglomaniacs and are attracted to the my steries of nat ure. They are incapable of logical thought and scrupulous analy sis of disparate facts. Rather, they have a tendency t o exaggerate certain facts, esp ecially those of a myst erious or secret nature. Schizoids are dangerous when th ey are in power. A schizoid with p ower will surround himself with fellow schizoids, w ho will then lead their society along an abnormal path of development. And t hat abnormal path of development always leads t o a sorry end. In researching Shambala, one must also beware of schizoids, who are attracted to the great mysteries of nature, as metal to a magnet.

Our Hypothesis of Shambala and Agarti In my opinion, two natural phenomena explain the existence of Shambala and Agarti: materialization and dematerialization, and the Human Gene Pool. The materialization of a thought or the dematerialization of an object seems, at first glance, to be utterly fantastic. But can you believe in a magic tablecloth, on which food magically ap pears whenever y ou just think of it? Or can y ou believe that Sai Baba’s avatar could materialize rings, p owder, rice, and other such t hings, t hat is, these things simply appeared whenever the avatar thought of them? Let’s move away from the common notion t hat only magicians “create miracles.” Let’s take a broader look at the subject of our conversation from a p hilosophical point of view. I believe that no one would dispute that there exists a metaphy sical world in addition to t he ph ys ical one. Between these two w orlds, which exist in p arallel, there must be passageways. There exist means of p assing from wave energy into matter, and back. For example, we all know from high school p hy sics that two gamma rays equal one electron. The other world, that is, the world of psychic energy (the world of particles) must have passageways to the physical world like that passage of wave energy into matter, and vice versa. In ot her words, t he materialization of a t hought and the dematerialization of an object into a t hought must exist. Contemporary phy sics underscores that a thought is material, and that, it appears, is true. From there it follows that legends and fairy tales passed on from the distant past have some basis in reality. For the most part, people are not inclined to entertain groundless fantasies-legends and fairy tales contain the whisp er of karma, that is, the w hisper of former lives. In addition, almost all eastern publications dedicated to yogis and meditation indicate that the highest form of meditation involves achieving a level of spiritual development that allows a person to dematerialize and rematerialize. It seems t hat among contemporary y ogis, such an individual does not exist, but evidently they did formerly exist. There is a good deal of evidence in eastern literature to th e effect t hat some ancient p eople could instantly t ransport themselves in sp ace. Perhaps, that’s a fantasy. But it is p ossible that, t hrough the p rocesses of dematarialization and materialization, an individual can suddenly app ear in the p lace he was just thinking of. After all, the course of our thoughts is instantaneous. Nicholas Roerich, in recounting the legends of Shambala, noted that near the entrance one can see people app ear from who knows w here on the inaccessible surrounding cliffs; and they disapp ear just as my steriously. In th is case, too, one might consider the ability of these my sterious individuals t o dematerialize and rematerialize. In addition to dematerialization and materialization, another natural phenomenon that explains the existence of Shambala and Agarti is, as we have suggested, the Human Gene Pool. Let’s look at t he relationship between these t wo p henomena in light of our hyp othesis concerning Shambala and Agarti. If we t ake the p henomenon of d ematerialization and materialization as the basis of Shambala and Agarti, then t he existence of the Human Gene Pool is op en to debate. Why is it necessary t o p reserve human bodies in a state of samadhi for thous ands and millions of y ears, when they can materialize the Ot her World? However, the religious conception of t he creation of t he human body t hrough a densification of t he sp irit suggests t hat t he process of materialization of t he sp irit was extraordinarily complex and required enormous evolutionary work on the part of nature. After the physical body was created with its genetic apparatus for reproduction (the birth of children), and evidentally enough information was accumulated in the information field of t he Other World so t hat an information code of the human body ap peared. On t he bassis of t his code, it became possible to transp ort an individual from the p hy sical world to t he metap hys ical world, and back again, i.e, to dematerialize and rematerialize a human being. We do not know t he pr inciples on w hich the Other World (the U niversal Information Field) function, but even so, we can conjecture that t he torsion fields of the O ther World, amazing for the density of th eir information, nevertheless are most likely unable to p reserve in the Ot her World the “ information code” of a p hy sical body (information on the const ruction of every cell and every molecule) for long in an uncorrupt ed stat e. Therefore, the p reservation of this information code in a dematerialized st ate cannot last forever, and so the rematerialization of t he body must occur p eriodically in order to guarantee the correctness of t he information code in the Other World. This n ecessitates the existence of t he Human Gene Pool in t he phy sical world, for it is capable of p reserving the p hy sical basis of an individual’s information code even under the conditions of a global catastrophe and the dest ruction of all peop le on the surface of the earth. Th e Human Gene Pool, containing individuals of various civilizations in a state of s amadhi, is important for th e mutual existence of two forms of life-in the p hys ical and the metaphy sical worlds. Peop le in samadhi are connected directly t o the O ther World-the p rinciple of SoHm does not affect t hem-and so t hese individuals, when t hey are reanimated, must be bett er equipped to dematerialize and materialize their phy sical bodies than ordinary people, who are burdened by the p rinciple of SoHm. The Human Gene Pool links more sp iritually advanced individuals of all civilizations, which also explains their heightened capacity to dematerialize and materialize their physical body. The dematerialization of a p erson’s p hy sical body, as we’ve already not ed, leads t o an enormous information overload of the sp irit (living on earth, as we know, together with its phy sical body ), insofar as an individual’s sp irit must contain additional information concerning every st ructure in the p hy sical body. Therefore, dematerialization rarely t akes place without cutting off other, often higher, structures of the Ot her World. It follows than t hat t he phenomenon of dematerialization and materialization of t he human body must take place under the far greater control of the Higher M ind (the control center of the O ther World), rather than t hrough the usual process by which the soul enters the physical body of an infant at birth. And so why is the p henomenon of dematerialization and materialization of th e human body necessary ? After all, a person in samadhi is linked through his soul to the

Other World and the Higher M ind. A single answer to t his question p resents itself: the phenomenon of dematerialization and materialization is necessary in order to live a life under ground. Recall the statement of the Tibetan lamas: “A stone is no obstacle for them!” At first I thought this statement had to do with the abilitiy of people from previous civilizations to affect gravity through directed p sy chic energy. And then I became more and more convinced t hat t his st atement had more to do with t he p henomen of dematerialization and materialization, in the context of w hich a stones, soil, or cliffs are no obstacle. From this follows the conclusion that t he phenomenon of dematerialization and materialization was created by nature to insure the p ossiblity of life under ground. What is life under ground? According to our research, we can say t hat life under ground is, first and foremost, t he Human Gene Pool. There are undoubtedly many hollow sp aces below th e earth, w hich have no connection with th e surface of the earth. Undoubtedly, many of the entrances into caves have over the y ears been covered over by landslides. Cave temples beneath the p y ramids (according to Madame Blavatsky ) have no access to the surf ace. How do p eople in samadhi gain access to t he surface? There is only one answer: through dematerialization, followed by rematerialization of t he human body on the suface of the earth. T hat is, t hey somehow appear in empty space. Evidently, the Human Gene Pool includes not only p eople of various civilizations in samadhi in caves with access t o the surface of the earth but also peop le in samadhi in caves w ithout access t o t he earth’s surface. So one might conjecture that in the event of a geological catastrophe (i.e., a shift in the earth’s plates), the phenomenon of dematerialization and materialization of the body allows p eople in samadhi to t ransport themselves to another safer cave.

The p ossibility of materializing a thought also allows t he bodily injuries endured by those in s amadhi to be “rep aired” and allows for t he highest d egree of bodily preservation. However, in the literature (as well as in our conversations with lamas and swamis) one encounters evidence of the existence of an underground technogenic civilization of people. At first it seemed to me to be a total fantasy. But in t he light of the above, I began to treat t he fantastic more seriously. And in fact, I believe the dematerialization of the body can serve as a means of transp orting themselves under ground, and vice versa. If we assume this, t hen the accounts by Nicholas Roerich of p eople app earing from who knows where on inaccessible cliffs, and then inexplicably disappearing, become understandable, as do the accounts of the Initiate Vissarion, lamas, gurus, swamis, and yogis regarding the existence under ground of a technogenic civilization, founded on ancient teachings and possessing devices and machines, created on different scientific principles. The impat ient reader, t ired of discussions of the materialization and dematerialization of t he human body, has been waiting for some time now for an answ er to the question: What are Shambala and Agarti? There are two p ossible answers, based on two variants of the relationship bet ween the metaphy sical and the p hy sical world, discussed above. Specifically: o Variant one: The sp irit, as an information cluster of p sy chic energy enters a child, born according to the p rinciples of human reproduction in the p hy sical world (genetic apparatus, etc.), lives alongside the p hy sical body, and after the death of t he phy sical body, it flies back to the metaphys ical world and later enters a new

phy sical body. o Variant two: A st rong spirit, living in t he metaphy sical world, over a long period of time (hundreds, thous ands, or millions of y ears) maintains a connection to a phy sical body in a state of samadhi of the first or second ty pe (a stone-st ill body or active adepts). In this case, the sp irit is capable of transforming samadhi of the first type into samadhi of the second type, that is, of transforming a body in a stone-still state into a functioning, active body, and vice versa. The spirit is also capable of p roducing the dematerialization of the p hy sical body and its rematerialization. The first variant is ty pical of everyday life on earth, i.e., the life of mere mortals. T he second variant, it seems t o us, is characteristic of life under ground (and p erhaps, under water), when man has become almost immortal. This, in our view, is how people live in Shambala and Agarti. In t his way, Shambala and Agarti rep resent a sy stem of parallel life on earth, lived primarily under ground (or under water?), which is characterized by the immortality of its people (st one-still samadhi or active adepts), and t heir ability to dematerialize and materialize their phy sical bodies as well as to move from a functionally passive bodily st ate to a functionally active state, and back. What are the inhabitants of Shambala and Agarti like? In order to answer this question from a logical point of view, I will compare the second variant of life on earth with descriptions of the life of the people of p revious civilizations, t he Lemurians and At lanteans (see above). From this comparison, it is evident t hat t he life of the p eople of p revious civilizations-t he Atlanteans and especially t he late Lemurians (Lemuro-Atlanteans)resembles in many ways the second variant of life on earth: they also have a direct link to the U niversal Information Field, or the Ot her World; they healed their bodies ith t he help of inner energy; t heir technology was based on t he use of energy from the metaphy sical world (p sy chic energy ), and so on. D id the Lemurians and Atlanteans achieve immortality and the ability to dematerialize and materialize? It is difficult to answer this question, but there are some vague indications in t he literature in this regard. Some individual Lemurians and Atlanteans were probably able to achieve such states. But one’s attention is drawn first and foremost to the notion that the life and technology of people of previous civilizations were predicated on the fact that they had stronger sp irits. The s econd variant of life on earth (Shambala and Agarti) is also based on the capabilities of strong sp irits. From t his we can conclude that Shambala and Agarti were sett led by people from p revious civilizations-Lemurians and A tlanteans. Which of these p eoples p layed the founding role in Shambala and A garti? I believe that the founding role belonged to the Lemurians, as representatives of the most highly developed race on earth. In support of this, one could point out that the Atlanteans reached a high level of development only after they discovered the sources of ancient knowledge, passed down from the Lemurians. M oreover, when t he civilization of the Lemurians was dest royed by a cosmic catacly sm, there were, as indicated in t he literature, some survivors. It is entirely p ossible that the most highly developed of t he Lemurians, making use of the p henomenon of dematerialization and materialization of the human body, retreated beneath the earth’s surface in order to save themselves from the catastrophe. There they organized the lands of Shambala and Agarti. All the authors mention the “Sons of God,” who appear on earth from who knows where and direct the development of the human race in important stages of its history. T here is evidence in the descript ions of our civilization’s development (Bonp o Buddha), as w ell as in t he descriptions of t he Atlanteans’ civilization (see above). One can conjecture that Lemurians periodically left Shambala and Agarti in order to influence the development of civilization on the surface of the earth. Do A tlanteans also make up the p opulation of Shambala and Agarti? As w e know, the civilization of the At lanteans was less developed than that of the Lemurians. Nonetheless, the spiritual level of the Atlanteans was sufficiently high to allow them to enter a state of deep s amadhi. In our opinion, the Atlanteans are also a part of the sy stem of underground life on earth, but they are largely in a passive stone-st ill state of samadhi. Atlanteans, in our view, are less adept at t he dematerialization and materialization of the human body, and their state (passive samadhi, active samadhi, dematerialization, etc.) is to a large extent controlled by the Lemurians. Recall that the lamas and Special People constantly referred to a mysterious person-“He”-who granted access to the samadhi caves and made all decisions regarding the underground chambers of t he Human Gene Pool. It is p ossible that t he myst erious “He” is a Lemurian from Shambala or Agarti, whose vocation is t o control a p ortion of the Human Gene Pool. Do people of our civilization also make up the population of Shambala and Agarti? They probably do, but only those people who are in a stone-still state of samadhi and under the control of Lemurians. In support of this, w e can p resent evidence that t he prop hets, for example, Jesus Christ, st udied in Tibet and the land of Shambala. One can conjecture theat the prophets, who, according to our hypothesis, leave the samadhi caves, receive additional knowledge concerning the underground civilization of Shambala and Agarti. Our hy pothetical conception of Shambala and Agarti in many resp ects corresponds to t he evidence provided by certain individuals who belong to the ranks of the Initiates. For example, the p rior of a Russian monastery, mentioned above, told us that Shambala and Agarti contain people of various civilizations, joined in a single underground world. Lemurians, whose level of development far exceeds that of the Atlanteans and people of our civilization, rule Shambala and Agarti. Atlanteans are like children in comparison wit h Lemurians, and p eople of our civilization are even less developed. T he Lemurians have perfect mastery of t he energy of t he metaphysical world. In their time, several millions of years ago, the Lemurians achieved such an advanced level of development that, in the event of a terrible catastrop he on earth, t hey were able to save their civilization by retreating under gound, where they live to this day. The Lemurians even today live under ground possess unbelievable machines and devices, the technogenic level of which is extremely high. The Lemurians form the basis of the Human Gene Pool and guard it. Long ago, beneath the earth’s surface, the Lemurians divided to form two countries: Shambala and Agarti. Agarti is a land of greater goodness than Shambala. M arat Fatkhlistamov of Ufa, who is well-versed in the science of the occult, say s t hat sometime in the last 30,000 y ears, the Higher Mind delivered a command to the effect that Lemurians from the Human Gene Pool s hould be transferred to the lands of Shambala and Agarti. T here, under the earth, t hey exist in a phy sical and metaphy sical stat e. The Lemurians work undergound and p ossess their own t echnology, such as flying saucers. Some of the Lemurians are in a st ate of samadhi in the Human Gene Pool. They await the hour of “X,” that will signal the beginning of a second Golden Age, during which people will uncover ancient knowledge. During this A ge of Truth, t he Atlanteans will leave the state of s amadhi more frequently and app ear on the surface of the earth to teach the people of our civilization other

principles of life. People of our civlization are also in a stat e of samadhi in the Human Gene Pool. What technology do t he Lemurian of Shambala and Agarti possess? A ll of their technology must be based on a different p rinciple of energy, which is at this p oint incomprehensible to us. Shambala and Agarti most probably make use of the energy of the metaphy sical world. U nidentified flying object-fly ing saucers-are, in our opinion, manifestations of the t he technology of Shambala and Agarti. Few w ould doubt the existence of UFOs-t here is too much evidence. We know that these fly ing machines move silently, att ain incredible sp eeds, can instantly change direction, are able to hover over land, to land on the earth, t o go under water, and are capable of unexpectedly disapp earing and reapp earing. Many different kinds of UFOs have been described, from enormous sp ace ships to small flying saucers. People have even met humanoids-human-like creatures of enormous height or t iny dwarves. Let’s compare the description of the ancient flying machines of the Lemurians and A tlanteans (vimana) with descriptions of UFOs . According to the evidence that has come down to us in t he literature, t he vimana of t he ancient Lemurians and A tlanteans were also disk-shaped, could hover over land and water, instantly change the direction of their flight, et c. One can see a clear parallel between p resent-day UFOs and ancient vimana. From t his we can draw a hy pothetical conclusion that UFOs ere made-and are still being made today-in Shambala and Agarti, according to the ancient technology of the Lemurians. The technogenic civilization of the Lemurians of Shambala and Agarti, evidently, has retained the ancient technology for the construction of flying machines. Why has no contemporary person been able to study UFOs in detail? Why do UFOs mysteriously disappear? Obviously, UFOs are also capable of dematerializing and materializing. Ot herwise, it would be difficult to explain t he sudden disappearance of UFOs and the fact t hat no signs of a flying saucer base have been discovered. One can conjecture that the const ruction and st orage of UF Os take place under ground in Shambala and Agarti, and their app earance on the surface of the earth and their disappearance under ground occur through dematerialization.

Some believe UFOs to be flying machines from out er sp ace. But our p roposition t hat UF Os represent a technogenic achievement of Shambala and Agarti also has its place. If we ent ertain the hy pothesis of an underground t echnogenic civilization of Lemurians, t hen it is reasonable to ask how t hey fed themselves, insofar as it is difficult to produce food under ground. At our level of development, it is difficult to discuss t his top ic. Nevertheless, we can prop ose that t he Lemurians learned to obtain food through the materialization of t houghts. We find sup port for t his in test imony concerning the materialization of rice and other foodstuffs: Sathy a Sai Baba, the description of t he life of hermits in the Gufa ashram, etc. There is some evidence that an entrance to Shambala exists. Marat Fatkhlislamov, in particular, believes an entrance to Shambala is located somewhere in the Indian Himalyas and is p rotected by a barrier in t he form of a glowing orb. Vissarion writes t hat surround t he entrance to Shambala (in the Himalayas) t here is a powerful source of unkn own energy. Perhaps, an entrance to Shambala does indeed exist, but , evidently, it does not play a major role, for t he ability to dematerialize and rematerialize allows the residents of Shambala to manage without an entrance to its underground chambers. There is much written in the literature concerning the so-called “master of Shambala.” Almost all religions predict the appearance on earth of the “master of Shambala.” In Islamic sources, he is called Imam Madhi; in the Bible they sp eak of the return of Christ, and Buddhists discuss the coming of Buddha M aitreya. It is assumed the “master of Shambala” will be of enormous height, and his coming will be linked to the appearance on earth of the Antichrist, who will be born in Europe and call himself a god. The “master of Shambala” will preach universal love and will stand up against the Antichrist.

It is difficult to say when this w ill take place. But if the “ master of Shambala” app ears on earth, it will most p robably be one of t he Lemurians from Shambala or Agarti. In addition, we cannot rule out that an At lantean or someone from our civilization might app ear from the Human Gene Pool. Extending our hypothesis concerning Shambala and Agarti, one could say the following. Shambala and Agarti represent a parallel system of life under ground (or under ater?) for p eople of various civilizations (Lemurians, At lanteans, and representatives of our civilization), founded on different p rinciples regarding the relationship between the phy sical and metaphy sical worlds-first and foremost, the ability to dematerialize and materialize. In Shambala and Agarti life and death are joined in a single unity; people of various civilizations are there together; and time moves differently. Shambala and Agarti were formed as a result of a global catastrophe on earth during the civilization of the Lemurians, and later became the guarantor of life on earth. Shambala and Agarti are safely hidden below the surface of the earth and are protected from the effects of cosmic or geological catastrop hes. Life in Shambala and Agarti is many times more protected than life on the earth’s surface. Shambala and Agarti consist of two fundamental parts: 1. The Human Gene Pool 2. The techogenic underground civilization of the Lemurians The technogenic civilization of the Lemurians serves to safeguard the Human Gene Pool. Having the ability to dematerialize and materialize, the Lemurians of Shambala periodically appear in the various underground chambers of the Human Gene Pool in order to watch over the people in samadhi. They help thos e individuals in the caves w ho come out of samadhi and lead t hem to t he surface of the earth. Rep resentatives of t he technogenic civilization of t he Lemurians possess detailed information regarding the conditions of life on the surface of the earth and teach the prophets (those who come out of samadhi), as they did with Jesus Christ and the other prophets. The flying machines of the underground Lemurians (UFOs) const antly monitor t he technogenic, biological, political, and other aspects of life on the earth’s surface. This knowledge is analyzed and passed on to the prophets who will be working on the surface of the earth.

One would t hink the my sterious “ He,” who grants t he Special People access t o th e samadhi caves, is a representative of t he technogenic civilization of t he Lemurians. The agitation felt by the Special People when t hey saw our drawing of a hy pothetical Lemurian can, perhaps, be explained by the fact t hat t he technogenic Lemurians inexplicably materialized in a cave before the Special People as they fulfilled their monthly duties of examining the bodies in samadhi. One can imagine the agitation of a Special Person when, suddenly, among the bodies p reserved in samadhi, which they were already used t o seeing, a living, breathing person of enormous height app ears, as if from below the earth. The t echnogenic Lemurians of Shambala, too, in our opinion, periodically enter a p assive stone-st ill state of samadhi to replenish the Human Gene Pool. Likewise, Lemurians periodically exit t he Human Gene Pool in order t o contribute t o the technogenic underground civilization of t he Lemurians. That is to say, between the Human Gene Pool and the technogenic civilization of the Lemurians, there is a connection. However, the underground technogenic civilization of the Lemurians, in our view, separates itself from the Human Gene Pool as an active component for the following reasons: o To more actively safeguard the Human Gene Pool o To help preserve and develop the technologies of the Lemurian civilization (which achieved the highest level of technology on earth) o To actively study the development of life on the earth’s surface in order to correct t he actions of the p rophets and ot her influences on humankind. In t his way, t he Human Gene Pool and t he underground t echnogenic civilization of t he Lemurians represent a single parallel system of life on earth. T his is w hat we

mean by Shambala and Agarti. What is the difference between Shambala and Agarti? Two conjectures might be useful here: 1. Shambala and Agarti are distinct geographically. In the literature there are a number of indications that Shambala is located in Tibet, the Himalayas, and surrounding regions. Where is Agarti located? It is p ossible that A garti is located in the area of the Egyp tian py ramids and surrounding regions (t he Arabian Peninsula, Africa, etc.). Therefore, we can speak of tw o underground countries: Shambala and Agarti, each of which contains a p ortion of the Human Gene Pool and of th e technogenic civilization of the Lemurians. 2. If w e consider the findings of the T hule Society (founded by Eckardt and Haushofer) regarding the peop le of the highly developed Gobi civilization, w ho retreated t o caves in the H imalayas and s eparated into two branches, Shambala and Agarti, the former being the center of myst erious forces and t he latter, a secret place of goodness and contemplation, then we can conclude that Shambala represents the technogenic civilization of the Lemurians, and Agarti, the Human Gene Pool. In that case, Shambala + Agarti, that is, the technogenic civilization of the Lemurians + the Human Gene Pool, evidently has an underground center in Tibet and the Himalayas from hich it spreads throughout the world. Which of these two propositions is true? It is difficult to say. But the point is not what to call things. The point is that a parallel system of life undergound evidently exists, w hich provides the basis of the Human Gene Pool.

They are Stronger than Us I will reiterate what occurred in my conversation with the above-mentioned prior of a Russian monastery as I began to develop the thought that we must protect the Human Gene Pool and Shambala from encroachment. Th e prior interrup ted me and said, “There is no need to p rotect t hem. They are st ronger than us . M uch stronger…” At the time I had not y et analyzed t he dematerialization and materialization of t he human body and had come to no conclusions. So there was a lot I didn’t understand. I began to challenge the p rior. “You don’t understand w hat t he energy of the metaphys ical world is,” said the prior. “This energy allows one t o lift an enormous stone, to transport it instantly across space, to induce a general hypnotic dream, and so on.” After this, I began to experience doubts: If Shambala is stronger than us, then why can’t it seize control of t he surface of the earth, w hich is more favorable for life than underground caves and chambers? Why are the peop le of our civlization not replaced by the more advanced Lemurians? But at the time my p sy chology was st ill under the p owerful influence of common human notions, and I was still incapable of abst raction to such an extent that I could think differently and with s cientific logic analy ze th e myst erious and the unknown. T he prior ’s words concerning the pow er of Shambala insp ired in my imagination fantastic visions of a war betw een Lemurians and the p eople of our civilization. But let’s give license to our fantasies and imagine a war between the technogenic underground Lemurians of Shambala and us. It will help us to understand the power of Shambala. Imagine that in a certain country, let’s say Russia, in a certain city, let’s say Moscow, in the center of t hat city, let’s say in Red Square, in a crowd of p eople, let’s say during festivities celebrating Constitution D ay, a person 7-10 meters t all and of unusual app earance suddenly ap pears-materializes-as if from under ground. All the people would be in shock. This giant glances at the p eople, then fixes his gaze, let’s say, on the Lenin Mausoleum. His gaze becomes heavier, and the peop le, who now feel the strange power of this gaze, see a piece of the mausoleum wall fly off, and then the entire mausoleum collapses, like a house of cards. With his gaze the giant lifts a p iece of t he marble wall, plays with t his several ton block in the air, then redirects his gaze, as a r esult of w hich this fragment falls with a thud onto Red Square, crushing the peop le standing there. Later the giant catches t he eyes of t he people, directed t oward him. The p eople begin to feel an incredible weakness, then fall asleep, collapsing on t he ground. A soldier in the Kremlin guards lifts his pistol to fire at t he giant, but t he giant, as if instantly comprehending what w as happ ening (mind reading), looks at t he unfortunate soldier, and he flies into the air together with a p iece of the w all that w as next t o where he stood. A regiment of soldiers is demoralized t he moment t hey s et ey es on th e giant, and are then scattered by an unknown force along with all their artillery. Armored troops carriers and tanks are lifted into the air like animal pelts and then fall on houses, destroying them. Helicopt er pilots, flying to the scene, notice that t heir navigation equipment has gone haywire, as if their helicopt ers have flown into a zone of the strongest magnetic force. Later the pilots experience an incomprehensible feeling of alarm, which then develops into a headache and extreme weakness. The pilots ultimately crash their helicopters int o nearby homes. M eanwhile, the giant continues to stand in the middle of the square, calmly t aking in the events. And if one of the p eople lying on the ground is able to lift his head, he’ll see the giant take a few steps; his body stiffens, and then… he disappears. And the only reminder of what has happened are the destruction, fires, and the people lying on the ground. The giants will then app ear in other cities throughout t he world, sewing terror and p anic among the peop le. Seances of mass hy pnosis will take p lace, during which entire nations will enter a hy pnotic stat e. Any attempt s by armies to defeat t he giants will prove fut ile: the unexpected app earance and disapp earance of the giants makes it impossible to organize a city’s defenses, and so all armed attacks will be doomed to failure. Soldiers will be demoralized by the fact that their thoughts are instantly read, the force of t heir weapons is neutralized by an unknown force, and while a mass assault is being organized, the giants inexplicably disap pear. Flying objects, resembling saucers, will later app ear over cities and especially over military objects. As these fly ing machines of the giants hover over the earth, they ill affect machines and instruments that use electricity. Under the influence of unknown energy, emitted from these flying machines, engines in cars, trains, boats, and planes will stop w orking, lighting in houses will go out, medical instruments and computers will go haywire, electrical stations will stop running, the heating sy stems in

homes will break down, and so on. Nuclear energy stat ions, now without controls, will begin to explode, poisoning the earth with radioactive waste. Att empts to dest roy the giants’ flying machines wit h rockets will be doomed to failure, for as soon as the rockets ent er the st rong energy field of t he flying machines, they will either go off course or be destoy ed by an energy ray. The ability of the giants’ flying machines t o sharp ly alter their flight p ath at enormous sp eeds makes it impossible to direct fire at them. Furt hermore, th e capacity of t hese flying machines t o suddenly disapp ear and reappear (dematerialize and rematerialize) lends them an element of surp rise, which is so important in military operations. T he impossibility of locating the launching pads for the giants’ flying machines (which are underground) is yet element in their favor. The number of fly ing machines will increase, and soon th e entire energy sy stem of our civilization will be destroy ed. Nuclear potential will be reduced to zero. Trains ill stop running and p lanes w ill stop flying. It w ill be difficult to treat t he sick; it will be impossible to carry out scientific research; manufacturing will cease and agriculture will decline; people will light their homes with candles and heat them with firewood. Hunger and disease will set in. People will retreat to the forests and ill begin to lead a primitive way of life. People will die in the millions. Gradually devolution will take place among the survivors, and after several centuries humankind will be reduced to groups of small, half-savage tribes. Our civilization w ill be destroy ed. Our achievements, based on our knowledge of t he phy sical world, will be unable to hold out before the achievements of t he Lemurians, based on knowledge of t he laws of t he metaphy sical world. T he energy of t he metaphy sical world is stronger. In dest roy ing our civilization, t he Lemurians ill suffer no losses. They’re so much stronger than us! Is an at tack by the t echnogenic Lemurians of Shambala on our civliziation pos sible? This cannot be ruled out because, according to the laws of nature, t he strongest w ill defeat t he weak. But let’s analyz e this quest ion from a historical point of view. The Lemurian civilization arose and developed many millions of years ago on the basis of knowledge from the Universal Information Field because at that time the principle of SoHm did not y et exist. That means that t he Lemurians used knowledge from the Other World-forms of life in the metaphy sical world-for their development. First and foremost, t hey acquired the energy of t he metaphy sical world. T he Lemurian civilization experienced the longest unbroken period of development-without war-on earth and so at tained the highest level of development. Nevertheless, in the depths of this highly developed civilization conflicts broke out all the same, which led to war, during which the energy of the metaphysical world was used. A great sin was committed: the divine knowledge of the Other World as used not in the name of creation but in t he name of destruction. Recognizing the harbingers of a global disaster, the more spiritually advanced of the Lemurians retreated to caves, entered a state of deep samadhi, and organized the Human Gene Pool. T he best of t hem, who had mastered the p henomenon of dematerialization and materialization of the body, established an undergound t echnogenic civilization of Lemurians in order to preserve and further develop the technological advances of Lemurian civilization as well as to safeguard the newly created Human Gene Pool. T he undergound Lemurians learned to master the phenomenon of self-rejuvenation of t he body ’s cells and so became virtually immortal. This is how Shambala and Agarti were established. After the global disaster and the destruction of Lemuria, the Lemurians of Shambala and Agarti began to exert an influence on the civilization of the Atlanteans (the app earance of the “ Sons of God”). When t he sp iritual development of t he Atlanteans reached a sufficiently high level, some Atlanteans began to join the Human Gene Pool, and the Lemurians of Shambala and Agarti began to expose them to the ancient teachings of Lemuria. On the basis of this knowledge, the civlization of the Atlanteans began to advance rapidly, but t he Atleanteans could not resist t he tempt ation to resolve their conflicts through war. Again the sin was committ ed by using the divine knowledge of the Other World in the name of evil, which led to the global destruction of the Atlantean civilization. Taking into account these t wo great sins, t he Higher M ind introduced the p rinciple of SoHm into th e fifth race. This p rinciple blocked access t o knowledge from the Other World. Through p rophets, who had left the Human Gene Pool, the Lemurians have attempt ed to direct th e development of our civilization along a path of progress. But unlike the Atlanteans, we cannot access the Univeral Information Field and make use of the knowledge of the Other World because of the principle of SoHm. We depend entirely on Shambala and Agarti. We will only have as much ancient knowledge as they give us. Our civilization is even more dependent on Shambala and Agarti than were the Atlanteans. From that we can conclude that our civilization (like that of the Atlanteans) is a child of Shambala and Agarti. And who will wage war on his own child? No one. Shambala and Agarti play a special role in governing life on earth, which involves the sacred tasks of safeguarding the Human Gene Pool and regulation the development of human civilizations on the surface of the earth. The technogenic Lemurians of Shambala would never exchange their greatness and immortality for mortal life on the earth’s sur face. And so t hey would never wage war against us.

Can Shambala Be Found? When we set off on our trans-H imalayan expedition, many people asked us: “So, are you going to find Shambala?” When during the course of our expedition we came to the conclusion that there was a Human Gene Pool, we believed the Human Gene Pool was Shambala. But after analy zing the literature and a host of ot her evidence, we realized that the Human Gene Pool w as only a part (although a crucial part) of Shambala and Agarti, that Shambala and Agarti also encompass a technogenic undergound civilization of Lemurians as an active component of the Human Gene Pool. We realized that Shambala and Agarti are an entire sy stem of underground life on earth. We believe that it is imposs ible to find Shambala; it is located both below us and beside us; it exists in parallel with us, invisible and my sterious, and it studies us. It is impossible for us to visit Shambala because the underground technogenic Lemurians don’t need it: We are for them an open book. We must forego our arrogance and recognize that the level of our intellectual and technological development is as much below that of Shambala, as that of a cave man is below our level of development.

Religion predicts that a golden age, or an Age of Truth, will arrive when the ancient knowledge of Lemuria, which is preserved in Shambala and Agarti, is revealed to us. This k nowledge in its t ime determined t he greatness of the Lemurian civilization and helped to create t he powerful civilization of the Atlanteans as w ell. But it is probably the case that even this knowledge could not p revent the Atlanteans from using the miraculous technology of the Lemurians in the name of evil and vanity, hich led t o t he destruction of their civilization. Will this golden age come? Everything depends on us. If we are able to understand t he simple divine pos tulate, “Live with a p ure soul,” and if the p sy chology of a p ure soul takes root in peop le and becomes t he basis of their existence, then we can expect that some of us (p erhaps, many of us) will be allowed to enter Shambala, where he will see with his own eyes the amazing world of the future and will receive incredible knowledge, which is capable of fundamentally changing the world. I repeat that Shambala studies us and knows every thing about us and so there is only one path to reach the miraculous t echnology of Shambala-to earn the trust of Shambala with a mass of pure intentions and a mass psychology of good. It seems to me t hat p sy chic energy barrier t hat I experienced myself in the samadhi cave was sent by Shambala. I could not see Shambala, but I was able to feel its power. It is incorrect to think that if you alone have pure intentions, you will be granted access to Shambala. Shambala thinks in general human categories. In our enormous orld on t he surface of the earth, in t he storm of passions and human desires, one individual cannot decide anyt hing. One needn’t have a lot of imagination to s ee that if some of the knowledge of Shambala should fall into the hands of a single person, which resulted in the creation of new technologies, then we would immediately have espionage and military alliances, and that technology would be t ransformed into new t hreatening weaponry. If we take into account the sad experience of Atlantis, w e can assume that Shambala will preserve its secrets unt il the mass ps y chology of good intentions and the p urity of souls reign on t he surface of the earth. Will we achieve that? I don’t know. In the meantime Shambala is safeguarding life on earth. The technogenic undergound civilization of the Lemurians preserves the Human Gene Pool as something sacred because the Lemurians don’t trust us; there are too few p ure souls among us. M eanwhile we areonly able to conceive of Shambala through our logic and scientific thought. Buteven that bears some fruit. We will know that we are not alone on earth, that another system of life exists in parallel with ours, that good intentions and the purity of souls will lead to progress and prosperity. We must remember that the souls of t he people of Shambala are pure and refined. The invisible power of Shambala is the p ower of a cryst al clear human soul. But it is impossible to find Shambala as one would make an archeological discovery. Shambala is above that.

Chapter 4

The History of Humankind on Earth

In p revious chapters I have t reated this top ic periodically, referencing various sources: religious t exts, the Init iates (M adame Blavatsky, Lobsang Rampa, and others), data collected from lamas and swamis, and so on. T herefore, t he reader undoutedly has some conceptions regarding the srcin and development of humankind on earth. The reader has surely not iced that these conceptions fun damentally differ from the st ory of humankind we were taught in school. From t he sources we analy zed, it turns out t hat man app eared on earth t hrough a process of densification of t he spirit, that t here were five races of man (we are the fifth race), and the next race will app ear from within the p resent one, gradually replacing it. M y purpose in writing the present chapter is not to analyz e the eternal debate between materialism and idealism as it concerns t he srcins of man. Contemporary science has already achieved a scientific understanding of religion and the awareness that Darwin’s theory regarding the srcin of man from apes is too primitive, while religion is nothing more than an allegorical representation of the teachings of ancient civilizations. In t his chapt er I would like to offer a short chronological review (w ithout references) of t he srcin and development of humankind on earth, beginning with questions concerning the creation of the world and ending with t he present day. I will evidently be mistaken about some things and right about others, but that is the nature of historical research, based on the t otality of isolated facts. The Creation of t he World and Ant hrop ogenesis The ancients believed that matt er arises from emptiness, as does t he brilliant Russian p hy sicist Gennadii Shipov, who managed to come up w ith an equation to describe a phy sical vacuum, absolute nothing, or the Absolute, something Albert Einstein was unableto do. So, too, does Valery Lobankov, a member of our expedition, a sp ecialist in field p hy sics, who holds a Ph.D. in technical sciences. Valery and I oft en discussed this theme. I would like to p resent below, in concentrated form, the results of t hese discussions. What is the Absolute? The Absolute is not simply Nothingness. It is emptiness that is filled with something. But what that something is remains unknown to science. According to Shipov, an atom and an anti-atom are alway s coming out of the Absolute. They are formed, then strike one another and are both destroy ed. In this w ay the Absolute sup ports its equilibrium and its existence. But once, in the course of many billions of y ears, there comes a moment w hen the atoms and anti-atoms t hat formed moved off in different directions in space. This is how ph ys ical matt er is formed from the Absolute. Torsion (sp inning) and anti-tors ion (sp inning in a different direction) fields of sup erhigh p articles, which destroy one another and maintain t he Absolute, also arise from the Absolute. But a moment may occur when the mutually destructive torsion fields spin away from one another. In this way the metaphysical world comes into being from the Absolute. According to Shipov’s hy pothesis, t here exists a direct connect between the t orsion field of the metaphy sical world and consciousness, in that t he torsion fields are the material carriers of soul and spirit. From this it follows that two worlds came into being from the Absolute-the physical and the metaphysical worlds. The p hys ical world gradually grew in complexity as st ars, p lanets, and galaxies app eared. T he metaphy sical world, consisting of various torsion fields, also became more complex. It is difficult t o say what p ath th e complication and perfection of t he metap hys ical world took, but one can conjecture t hat the spinning fields of space and time (torsion fields) became more information dense, that is, they could hold more and more information. Perhaps more multi-lay ered torsion fields (if we t hink of it from the p oint of view of geometry ) app eared; or p erhaps, t he complication of the t orsion fields hap pened in a different way. Gradually, in the course of evolution, sp irit-a dense cluster of p sy chic energy in the form of t orsion fields that could eternally p reserve an enormous amount of information inside itself-app eared in the metaphy sical world. Information links w ere formed among many of t he sp irits, and t he Universal Information Field-that is, t he Ot her World, the management center, hich we call God-was created. In this way life in the metaphy sical world came into being. At the same time, while this p rocess of p erfection, p reservation, and transfer of information was t aking place in the metaphy sical world, the phy sical world was lifeless and formless. We know t hat new life attempt s t o sp read by claiming new areas of h abitation. Life may have come about in the p hy sical world through a process by which the vital material of the torsion fields of the metaphy sical world increases in density until it reaches a level of concentration suitable for the phy sical world. This is how t he densification of the spirit began, as a result of which the human body was created in the phy sical world. With the appearance of a new form of life, the preservation and transfer of information from one generation to the next plays a fundamental role. With a human being in the physical world, this takes place with the help of our genes and, perhaps, the water inside our tissue. It seems to me that our genes (and the water?) appeared as a result of t he concentration of t he most information dense parts of the spirit, w hen its t orsion fields were able to arrange the atoms in a molecule of DNA, capable of preserving and transferring information from one generation to t he next regarding the construction of the human body. One can imagine the incredible complexity of the spirit capable, through the process of densification, of creating such a genetic system, in which a single egg and a single sperm contain the information for the construction of an entire human body, including every molecule and every cell. One can imagine how perfect the form of life is in the metaphy sical world (the Ot her World) and how much more ancient it is, if the genetic struct ure and the entire human body were created with t he energy of the

metaphy sical world. It is for t his reason the ancients say that a human being is a microcosm of t he macrocosm. In addition to the creation of man through the effort s of the metaphys ical world (t he Other World), simpler forms of life-animals, insects, p lants, etc.-were also created in the p hy sical world. But the p rinciple according to which the p lant and animal worlds were created w as the same: the densification of simpler forms of torsion fields of t he Oth er World. Can man live in the p hy sical world without the Ot her World? The sp irit, have created the genetic system and, with its help, initiated the p rocess of human reproduction on earth, left the p rimary cognitive functions. But it is only after the birth of a child, as we know from religion, that t he sp irit enters the child, and it is the sp irit that determines an individual’s fundamental cognitive capabilities. T hat is, w e think, basically with t he help of our sp irit, which lives in t he metaphy sical world and makes use of the energy of that world. The human brain uses the energy of the physical world-food-which enables it to turn the torsion fields of the metaphysical orld; in this way, it helps the sp irit to think. M oreover, the brain generates additional torsion fields, which form the soul (biofield) in the form of astral, ethereal, mental, and other “ bodies,” which aid in the functioning of the human body. With t he death of the body, many p ortions of the soul (t he astral body, the mental body, etc.) are destroyed, and t he soul flies off t o the O ther World and continues to live there until it can enter a new phys ical body. In t his way, an individual, created in the py sical world through the efforts of t he metaphy sical world, represents a combination of life forms in both t he phy sical and metaphy sical worlds. Everyone knows of the concept of kharma, that is, “traces” left in the soul from past lives. The spirit, having passed through life in the physical world, can perfect itself or it can degenerate. Good intentions, scientific achievements and inventions p erfect the soul, w hile evil thoughts, vanity, and idleness contribute t o its degeneration. This distinguishes man from animals insofar as man’s cognitive abilities are called upon to perfect the soul-by storing more constructive information ithin it-and in this way to p erfect t he form of life in the metaph ys ical world. In other w ords, a human being, as the p hy sical child of t he metap hy sical world, is destined in the physical world to further progress in the metaphysical world. This is why he was created. Undoubt edly, the form of life in the metaph ys ical world-the Ot her World-is at a level significantly higher than life in the p hy sical world. The fact that the soul is immortal lends support to this. If the human body were able to live not 70-80 years but 1,000-2,000 years or more, there would be more opportunities for perfecting the sp irit in the p hy sical world insofar as t he process of abandoning one body and settling in another involves a long period of reduced cognitive activity (childhood, old age). Therefore, the development of life in the physical world, evidently, proceeds and will continue to proceed in the direction of increasing longevity. In fact, several centuries ago th e average life span was 30-40 years and now it is 70-80 y ears. How can we achieve greater longevity? The answer to this question may seem strange-we can achieve greater longevity through the cult of goodness, love, and knowledge. All religions and avatars, such as Sai Baba, preach precisely that. At first glance, the endless conversations about love and goodness are not terribly significant, but there is great meaning in them. The O ther World is construct ed in such a way t hat good thought and knwoledge sup port t he development of the t orsion fields of the metaphysical world, while evil thoughts and idleness lead to their degeneration. The frequent exchange of life for death is necessary in order to replace evil, egotistical, and vain p eople in the hop e that following “p unishment” of the spirit in the O ther World, the p erson in t he following reincarnation will be bett er. Therefore, hat is s aid about heaven and hell evidently has some basis. It is obvious that several centuries ago on the whole the amount of evil in the world was greater (endless wars, burning at the st ake, etc.) than it is today (fewer wars, etc.). This was soon reflected in the average human life sp an, which increased. It is the mass p sy chology of good and evil, not individual good-hearted peop le, which detemines this. Such are the laws of the Ot her World. Through the rap id exchange of life for death, with the subs equent “p unishment of evil spirits,” the Ot her World is protected from the destructive effects of negative psy chic energy. One has th e impression that there is a process underway by which the “general good” is increasing, and with it, the average life sp an. The Ot her World reacts on th e side of good, increasing the average life span of human beings. I believe that the Lemurians rep resent t he most advanced civilization on earth. The Lemurians enjoy ed a very long period of development and t raveled a path of progress first and foremost because at the heart of Lemurian civilization, goodness and knowledge prevailed. Therefore, in my opinion, the average life sp an of the Lemurians reached 2,000 y ears or more. The general purity and goodness of th e Lemurians permitted t he Other World to increase their life span, which is ent irely ustified insofar as one can better p erfect on e’s spirit in the course of a long life. As we already know, freeing onself from negative ps y chic energy is th e most important condition for entering deep samadhi, during which a p erson becomes virt ually immortal. However, during passive samadhi (stone-st ill stat e), the rapid p erfection of t he sp irit does not take place because the body is not active. During active samadhi among adepts, who have lived 200, 300, 1,000 or more y ears and who experience, in our op inion, the constant rejuvenation of the sp irit, a more intense perfection of the sp irit takes place, although nevertheless to a lesser degree than among the Lemurians. The height of anthropogenesis, in our view, is represented by the technogenic Lemurians of Shambala and Agarti, who achieved virtual immortality first and foremost through the cleansing of their intentions and the rapid acquisition of knowledge. By leading an active life at a very high level in the physical world, they were able to make an enormous contribution to the p erfection of t he spirit and of the O ther World as a whole. This is why Shambala and Agarti were composed p rimarily of Lemurians, representatives of t he most highly developed civilization on earth. It ap pears t he Higher Mind foresaw that subsequent civilizations would not achieve the level of the Lemurians, and so sup ported t he organization of a parallel underground sy stem of life on earth in order to p reserve and develop t he achievements of the Lemurian civilization. The purpose and ideal of anthropogenesis is, it seems to me, to have all humankind achieve the level of development of Shambala. And now I would like to offer a brief chronology of t he development of humankind on earth. We can distinguish several periods in the development of man, specifically, the age of the angel-like and ghost-like beings, the age of the Lemurians, the age of the Atlanteans, and finally, our own civilization. The Age of Angel-like and Ghost-like Beings

M any millions of years ago, through the densification of the spirit, angel-like beings appeared on earth, who reached a height of 60 meters or more. These angel-like beings were still sufficiently immaterial that t hey were able to freely p ass through walls and other barriers. Nature (plants and animals) were also immaterial. Nevertheless t hese beigns already p ossessed a genetic sy stem that allowed them to rep roduce through gemmation and division. These angel-like beings still lived for t he most part according to the laws of th e metaphy sical world and were in direct contact w ith t he Ot her World. It was st ill difficult for them to alter anything and reproduce it in the significantly more material phy sical world. T herefore, the perfection of t he sp irit, which is directly connected ith a person’s level of activity, occurred only to a small degree. The age of the angel-like beings can be referred to as the infant stage of humankind, when t he Other World and the spirit sup ported t he app earance of beings on earth but received almost nothing in return. The p hys ical body of p eople underwent a p rocess of gradual densification and diminution in t he course of evolution, and t he angel-like beings (t he first race) were transformed into ghost-like beings (the second race). The ghost-like beings had a single eye and could see in t he metaphy sical world. T hey reproduced t hrough gemmation and sp orogenesis, could pass t hrough walls, and could also p erform some work in the p hy sical world, using only energy from the metaphy sical world, for example, by influencing gravity to move heavy objects. The activity of t he ghost-like beings in t he phy sical world began t o bear fruit in relation to the p erfection of the sp irit in the O ther World. Humankind had now p assed from the infantile stage into the childhood stage. But the Ot her World received the greatest return during the civilization of the Lemurians.

The Lemurian Civilization After the furt her densification of t he bodies of t he ghost-like beings, t he early Lemurians app eared. T hey were app roximately 20 meters in height and had tw o faces and four arms. The two arms in front served the two eyes that were used to see in the physical world (light), while the two arms in back served the eye that was used to s ee in the metaphy sical world. The early Lemurians could no longer pass through walls, but with t he help of t heir four arms they could be active in the phy sical orld. They were able to fully make use of t he energy of t he metaphy sical world (influencing gravity, p sy chologically affecting animals, et c.). The formation of a genetic sy stem achieved such p erfection t hat t hey sp lit into male and female and sexual reproduction began. It app ears the early Lemurians lived at t he time of the dinosaurs. Their bodies continued to grow more dense, and as a result th e late Lemurians (Lemuro-Atlanteans) were not as tall (app roximately 10 meters). T heir third eye in t he back of the head retreated inside the skull, but it p reserved its ability t o harmonize with th e waves of the Ot her World. The two hands in the back, which had served the third eye, disappeared. The late Lemurians led a semi-aquatic way of life; small gills helped them to breath under water. They built enormous cities, achieved a very high level of technological advancement (flying machines, settling outer space, etc.), established a first rate science, and cured their bodies with inner energy. Their life sp an extended 1,000-2,000 y ears, and more. The late Lemurians learned how to use the energy of the p hy sical world, but t heir technology was based first and foremost on t heir knowledge of the laws of t he metaphysical world. Every Lemurian had a link to the Other World, where he obtained knowledge, and his activities (science and good deeds) replenished the knowledge of t he Other World. It was relatively easy for t he late Lemurians t o enter a state of samadhi, and t he most advanced of the late Lemurians learned how to dematerialize and materialize. They mastered levitation by overcoming gravity to lift t heir own body above the ground, and could instantly transp ort t heir body through space. They even accomplished the dematerialization and materialization of their flying machines and other devices. The O ther World, which had created man, had something to be p roud of. During the civilization of t he Lemurians man not only mastered the p hy sical world and established the p hy sical form of life, he also enriched the t orsion fields of t he Universal Information Field w ith new information, acquired through his research and good orks. T he goal of creating a highly developed form of life in the p hy sical world was accomplished, and this in turn facilitated the p erfection of life in t he metaphy sical orld. The Lemurian Age was the longest and most progressive in all of human history. For millions of year the cult of goodness and knowledge reigned, and this led to progress, which is the reason the Ot her World created humankind. Nevertheless, within the highly developed civlization of the Lemurians, the cult of knowledge was gradually rep laced by t he cult of p ower. Knowledge came to be used to acquire power, which is w hy the sup reme cult of goodness began t o collapse, and evil appeared. T he Lemurians began to produce weapons, divide into factions, and threaten one another. A negative psy chic aura hung over the earth. Lemurians began to contribute to the Universal Information Field not only knowledge and the positive psy chic energy p roduced from their constructive deeds, but also negative psy chic energy, which had a destructive effect on the torsion fields of the Ot her World. The “data base” of life on earth, which was created for t he entire period of human evolution and w as contained in the tors ion fields of the Ot her World, was being destroy ed. Why was the Lemurians’ cult of knowledge replaced by a cult of p ower? It is difficult to say w hy this hap pened. But we can conjecture that when t he Lemurians achieved unimaginable heights of p erfection t hrough their knowledge of t he laws of t he phy sical world as w ell as t hose of t he metaphy sical world, t hey began to feel themselves t o be all-powerful masters of nature and att empted t o achieve dominion over it. In ot her word, t he Lemurians commited a great sin: T hey began to consider themselves gods, forgetting that God and the O ther World, which He governs, created t hem. And because there can only be one God, a bat tle for p ower broke out . The most highly developed of t he Lemurians (who had mastered dematerialization and materialization, levitation, and the t ransport of objects t hrough space) understood that God w ould not permit t he long-term destructive influence of negative psy chic energy, which would erase the dat a base of life on earth contained in the torsion fields of the Other World. They understood that the metaphysical and the physical worlds proceeded from a single source-the Absolute-and that the metaphy sical world p receeded the p hys ical world and so could exert a huge influence on the Absolut e. As a result of the next global disaster on earth, a change in the

placement of objects in the cosmos could occur. Understanding the inevitability of a catastrop he, many Lemurians retreated to caves and entered a st ate of samadhi, creating the Human Gene Pool. Th e most advanced Lemurians used the phenomenon of dematerialization and materialization in order to go below the surface of the earth with their machines and devices. There they established Shambala and Agarti in order to preserve and develop the technology of the Lemurian civilization and to safeguard the Human Gene Pool under ground. The cosmic catastrop he soon occurred, as a result of which Lemurian civilization on t he surface of the earth was destroy ed. This was the p rice for replacing the cult of knowledge with t he cult of p ower. The Higher Mind could not p ermit t he tot al destruct ion of the date base of life on earth contained in the t orsion fields of the Ot her World. Only Shambala and Agarti remained as manifestat ions of the great Lemurian civilization, and t o t his day they continue to replenish the knowledge of t he Ot her World. But for quite some t ime before the global disaster, p eople of shorter stature and different ap pearance began t o appear within Lemurian society. The number of individuals of shorter stature (3-5 meters) gradually increased. These were the first representatives of t he next race: the Atlanteans. A port ion of them survived on the surface of the earth after the destruction of Lemuria and lived in small tribes.

The Civilization of the At lanteans During the Lemurian civilization t he At lanteans cont inued to rely on t he knowledge and technology of t heir “older brothers,” the Lemurians, who they considered t o be Sons of God. It was difficult for the At lanteans t o imagine life on their own. After the destr uction of t he Lemurian civilization, t he At lanteans w ere reduced to survival conditions. T he conditions of life on earth had changed considerably and their “older brothers” were now gone. Of th e Atlanteans who survived the catastrophe, only a few of them were able to live for long, now reduced to a semi-savage ay of life. The At lanteans, like the Lemurians, had a well-developed third ey e and could with its help t une into t he waves of t he Universal Information Field to access the know ledge of t he Lemurians. But t he knowledge of t he Lemurian civilization, w ritten in t he torsion fields of the Ot her World, was not immiediately revealed to the Atlanteans. And so t he semi-savage phase in the life of the A tlanteans lasted for a very long time. Why were the At lanteans unable to make use of the know ledge of t he Universal Information Field? There are two p ossible reasons: o The brain of t he Atlanteans was less highly developed than that of the Lemurians. T herefore, the A tlanteans, although they had access to t he Universal Information Field, could not understand t he information t hey were receiving. Their habit of relying on the Lemurians for every thing for such a long time left t hem unable to analy ze the information themselves and to apply it to further progress. o T he Higher M ind severed the At lanteans’ connection w ith t he Universal Information Field (the O ther World), i.e., the p rinciple of SoHm was introduced: Realize y ourself! It is most likely t he principle of SoHm was introduced during the Lemurian civilization, when conflicts and the cult of p ower flourished, in order to p rotect the information fields of the Ot her World from the dest ructive, negative psychic energy emanating from the earth. And in the initial period of t he Atlantean civilization, the p rinciple of SoHm was still in effect because it w as unclear whether the At lanteans would be a source of p ositive ps y chic energy or not. Only Shambala and Agarti, built on the cult of knowledge and on good intentions op erated outside the principle of SoHm, which blocked access t o the knowledge of the Other World. Which of these conjectures is true? I believe, the second, because the Higher M ind must have reacted to the increase in negative pscy ic energy in the information struct ure of the Ot her World. Evidently, the p rinciple of SoHm is not only on e of the att ributes of our civilization, but also a universal “weapon” of t he Higher Mind, used to prevent the destruct ion of the information fields of t he Other World. When the principle of SoHm is in effect, humankind is on its own, t hat is, it must achieve self-realization, without the know ledge of t he Other World. The p rinciple of SoHm prot ect primarily t he knowledge accumulated (and wr itten in t he torsion fields) during the p rogressive p eriod of t he Lemurian civlization-the most highly advanced civilization on earth. And only Shambala and Agarti have continuous access to this knowledge. In religion there is the concept of a golden age, when ancient knowledge is revealed to man. In other words, the golden age is a time when the principle of SoHm is lifted and humankind has access to the ancient knowledge of the Lemurians. The civilization of t he Atlanteans evolved under the conditions of self-realization, and so they developed very slowly. People mastered certain phy sical forms of energy, such as muscle strength, fire, and water, built home, harvested food primarily from the sea, and led a semi-aquatic way of life. Shambala and Agarti, secretly observing the At lanteans, began to release Lemurians from t he Human Gene Pool as prop hets. “ The Sons of God have returned!” the Atlanteans p robably cried out, for th ey still remembered the legends of p owerful giants in the Age of Lemurians. But the Lemurian p rophets did not rush t o p ass on t heir technology and knowledge to the Atlanteans. They preached love and goodness as the basis of human progress. Gradually, through the efforts of the Lemurian p rophets, t he cult of power was rep laced by the cult of know ledge, and goodness and love triumphed in th e civilization of t he Atlanteans. Progress began. Ot her forms of ph ys ical energy were mastered; cities were better and more beautiful; and the p opulation of the A tlanteans grew. But the energy of the metaphy sical world was not y et under the cont rol of the At lanteans. Shambala and Agarti noted the p rogress of the At lanteans and informed the control center of the Universal Information Field that it was now possible to lift the principle of SoHm in order to further their progress with the power of the metaphysical world. The ban on the knowledge of the Other World was lifted. A golden age began for the Atlanteans. The enormous knowledge of the Lemurian civilization was now accessible to them. The At lantean civilization followed the pat h of p rogress. T hey learned to master telepathy, ps y chic influence on gravity, the p ower of mantras (incantations), and other forms of energy from the metaphy sical world. Enormous cities began to be built by transp orting heavy objects with a glance. They t reated their illnesses through inner energy, and t hey flew through the pow er of mantras. Flying machines-vimana-raced over land, and wonderful p lantations were formed under wat er. Huge

monuments, which have survived to our time, testify to t he might of the At lantean civilization. The world w as bathed in reddish-purp le hues. During this period, the cult of goodness and love was t he fundamental principle of life for the At lanteans. But the cult of know ledge was not fully established for the Atlanteans easily obtained through telepathy the knowledge of the p revious civilization, t hat of t he Lemurians, by h armonizing themselves with t he waves of the Universal Information Field with the help of their third ey e. The children of At lanteans did not study in school and did not complete university. Knowledge passed from the Universal Information Field according to the level of development of their brains. The knowledge of the Lemurian civilization, writt en in the torsion field of t he Other World, was so boundless that the At lanteans did not need to seriously develop the sciences; it was enough t o use just a portion of the know ledge of t he Lemurians. A scholarly idleness set in. We know that science is painstaking work; it is stubbornness in overcoming scientific difficulties and the innertness of colleagues; it is self-sacrifice for the sake of knowledge; it is pure intentions and emotional flight. It is by means of such scientific work that the Lemurians achieved unheard of heights in science and created a cult of knowledge, which st imulated scientific research. They did not take already prepared knowledge from the O ther World t hrough telepat hy. T he Atlanteans, on t he other hand, had ready-made information, which was p repared in its t ime by the Lemurians. The scientific idleness of t he At lanteans undermined the cult of knowledge, which was so important in replenishing the information field of t he Ot her World. The most important thing in the life of humankind is acquiring new information, and this is t he destiny of t he most talented and pr ogressive individuals. Among the Atlanteans, any individual could acquire knowledge by harmonizing themselves with the waves of the Universal Information Field. And so t his knowledge fed the dull vanity of individuals who could not resist the t emptation t o overload their storehouse of knowledge. So, the poorly grounded cult of knowledge was replaced by t he cult of power. The cult of goodness could not stand up against negative, power-hungry y earnings. Human yearnings are a powerful force, which is very difficult to oppose. Human yearnings cannot be stopped. It is better to redirect them, for example, on a path of knowledge. If the Atlanteans had a true cult of knowledge, then all human strivings would have been directed toward the limitless and eternal field of knowledge and not have been transformed into power-hungry appetites. A human being-be it a Lemurian, an At lantean, or on e of us-is built in such a w ay t hat he must constantly be striving for something. A p erson is created as a selfevolving being. For t his reason it is import ant th at human strivings be directed. But tow ard what? The answer is simple: toward knowedge and goodness. T he cult of goodness p lus the cult of know ledge represent t he main source of human progress. Ot herwise, the cult of p ower will take hold and evil will come, and with it , destruction. The cult of power appeared and spread among the Atlanteans. They separated into different groups, which fought among themselves. They used the knowledge of the Other World, which had been accumulated in their time by the Lemurians, to build weapons. Endless wars broke out. A great amount of negative psychic energy began to ent er the tors ion fields of t he Other World. Foreseeing the advent of a global catastrop he, the most progressive Atlanteans retreated to caves and entered a st ate of samadhi, replenishing the Human Gene Pool. It app ears that t he Atlanteans entered samadhi in relatively large numbers because even today the greater p art of t he Human Gene Pool is made up of At lanteans. Shambala and Agarti could not prevent a global catastrop he as the Lemurian p rophets lacked sufficient p owers of persuasion, and Shambala could not use its military power because of its well-established cults of goodness and knowledge. I doubt that the At lanteans did much to rep lenish t he underground technogenic civilization of t he Lemurians. It ap pears t he Atlanteans had not attained sufficient mastery of the dematerialization and materialization of the human body, which is so essential for life in Shambala and Agarti. The catastrop he occurred 850,000 y ears ago. T he position of the earth’s axis shifted, t he poles moved, and a world-wide flood ensued. Once again the p rinciple of SoHm was declared. But t he civilization of the A tlanteans was not destroy ed immediately. A port ion of t hem-the yellow At lanteans-managed to escape in their flying machines (vimana) to the region of t he Himalayas, Tibet, and t he Gobi desert, t he highest areas on earth, which served as the N orth Pole before the great flood. T here on the bank and islands of t he Inner Sea, located on the site of t he Gobi desert, settled and lived several tens of thousands of y ears. However, their isolation, their small numbers, and most decisively, the absence of “lifelines” in t he form of knowledge from th e Universal Information F ield (following the re-introduction of the p rinciple of SoHm), led to the degeneration of their society, a decent into savagery, and their destruction. T he persistence of their “scientific idleness” made it impossible for the At lanteans t o survive. Anoth er group of Atlanteans (Black Atlanteans) survived in the high elevations of the African continent, but they also degenerated, descended into savagery, and were destroyed. According to one hypothesis, the Black Atlanteans contributed their mite to present-day Africans. The t hird group of At lanteans survived on w hat is called Plato’s Island, which was located in the Atlantic Ocean. This group of A tlanteans turned out to be t he most progressive. They were able to retain their knowledge despit e the fact t hat they were cut off from the Universal Information Field, following the reintroduction of the principle of SoHm. They were able to conduct scientific research, to p reserve their technology, and to compel people to p erfect t hemselves spiritually, without the direct support of the Other World. The At lanteans of Plato’s Island could sup port t hemselves under the altered conditions on earth and survived from 850,000 - 11,000 years ago. In t he course of that time, the water that had covered the earth following the Great Flood gradually receded, revealing new lands on which the people of the fifth race (our civilization) began to s ettle. At 2-3 meters, these new people were shorter than the Atlanteans; they were also aggressive and stupid. The Atlanteans fought with some of these new people, while

ith others they established contact and were on friendly terms. Among those with whom the Atlanteans had close contact were the ancient Egyptians; they taught them their technology and built the Egy ptian py ramids wit h them, using psy chic energy to influence gravity and move heavy objects (stone blocks). T he py ramids ere built 75-80 thous and years ago, after which many of the At lanteans and some Egy pt ians retreated to underground chambers beneath t he py ramids, entered a stat e of deep samadhi, replenishing the Human Gene Pool. However, 11,000 years ago At lantean astronomers from t he Plato’s Island p redicted th at the comet Tiphon w ould soon hit t he earth. The comet app roached and then struck t he earth in t he region of the A tlantic Ocean. The final Atlantean settlement-Platos’s Island-was dest royed and sank into the dep ths of the ocean. The At lantean civilization completely ceased to exist. The civilization of the Atlanteans did not survive as long as the Lemurian civilization and so did not come anywhere near its level of development. Scientific idleness destroyed the Atlanteans. The Age of the Aryans (People of Our Civilization) For some reason p eople call the Germans Ary ans. This is incorrect. In all the ancient sources, Ary an refers to t he peop le of our civilization. The Ary ans arose among the At lanteans approximately one million years ago. Individuals of shorter st ature, without webbed feet and hands, with large noses, and arched feet began t o appear. They were better suited to live on land and so had several advantages over t he Atlanteans. T hese unusual looking people were active and hard working, but sp iritually, and particularly in relation to t heir ability to p roduce psy chic energy effects, they were much weaker than the At lanteans. Nevertheless their level of sp iritual development was significantly higher than t hat of contemporary man. The first Ary ans learned from their Atlantean forebears how to master certain ty pes of energy from the metaphy sical world; they could enter a state of samadhi, and perform telepathic and telekinetic feats. At 2-3 meters in height, t he first Aryans were giants in comparison with contemporary man, but were rather short in comparison with the Atlanteans. In the final state of the Atlantean civilization, when the first Aryans had already appeared, the principle of SoHm was not yet in effect. Therefore, the Aryans, like the Atlanteans, could use t he knowledge of t he Other World. The children of t he first A ry ans did not go to scool; their knowledge came directly from the U niversal Information Field in accordance with the development of their brain. The third eye of the first Aryans was better developed than it is in contemporary humans, but it did not funct ion as well as it did in t he Atlanteans. The first Ary ans were also more materialized and better suited to life on land than the A tlanteans. The initial existence of the first Aryans was a time of wars and the cult of power among the Atlanteans. The first Aryans took from the Atlanteans the cult of power, hich has been p reserved in our Ar yan civilization t o this day. Together with t he Atlanteans, the first Ary ans p articipat ed in internicene wars. They had more endurance and were less demanding than the Atlanteans. The Aryans also recognized that a global catastrophe was approaching, but the cult of power was too strong. In anticipation of the global catastrophe, many Aryans retreated to caves, entered deep samadhi, replenishing the Human Gene Pool. I believe the Ary an port ion of the Human Gene Pool consists primarily of t hese first Ary ans (from before the Great Flood), who before entering samadhi lived without the p rinciple of SoHm and so mastered the basic knowledge of t he Other World and ould perform certain psy chic energy feats (reanimation, curing of illnesses, etc,). T he prophet s, who looked like we do-Jesus Christ , M uhamed, M oses, and othersbelonged, in my op inion, to t he first Ary ans, who entered a stat e of samadhi before the Great Flood. The first Ary ans, it seems to me, knew of Shambala and Agarti and treated t hem with reverence; they also considered the Lemurians t o be Sons of God. In anticipation of the global catastrophe, many of the first Aryans entered a state of samadhi not only to replenish the Human Gene Pool but also to live out the catastrop he in the shelter of caves. At the time of the Great Flood-850,000 years ago-most of the first Aryans, like the Atlanteans, died. Only a small number of Atlanteans and Aryans survived on small areas of land that remained. Difficult times followed. Their houses, t echnology, and machines had been dest royed. But more difficult st ill was t he fact that the p rinciple of SoHm now cut them off from the knowledge of the Other World. A decent into savagery and a gradual transformation to a primitive form of life ensued. Under these conditions the Aryans waged endless wars with the remaining Atlanteans. The Aryans turned out to be better suited to the harsh conditions and were able to drive the Atlanteans off much of the land. They quickly settled the land that opened up following the Great Flood and built their cities and town there. The Atlanteans were forced to live in isolated colonies, and as a result of their small numbers and inter-family marriage, this race gradually declined. There was no progress in Aryan society for hundreds of thousands of years, and there were objective reasons for this: for a long time after the Great Flood, the only land available consisted of isolated rocky islands, and isolation and inter-family marriage contributed t o t he degeneration of the gene stock of the A ry ans. T here is some isolated evidence that a good many p rophets-Buddhas-left the Human Gene Pool at this t ime, but their work, evidently, was unsuccessful: the process of degeneration ithin Aryan society was too strong. The height of the Aryans decreased and soon they were approximately one and half meters tall; they continued to devolve into savage tribes. It s eems t hat appr oximately 100-200 th ousand y ears ago, there lived three major groups of A ry ans, in the region of Tibet, in the region of sout hern Africa, and in the M editeranean. However, the first two groups gradually and definitively degenerated into savages. Only the M editeranean group was able, albeit very slowly, to follow the path of progress and in the end it formed the ancient Egyptian civilization. An important role in the formation of ancient Egyption civilization was played by the prophets and by t he Egyp tians’ close contacts with t he Atlanteans of Plato’s Island. The Egy ptian civilization attained a high degree of development. Obviously, the building of the pyr amids was a joint venture between the Egy ptians and the Atlanteans from Plato’s Island. So when and why did th e Egyptian civilization die? It is difficult t o say. One can conjecture that the ancient Egyp tians were unable to survive the effects of the catastrop he that occurred when the comet Tiphon struck t he earth 11,000 years ago, destroy ing the At lanteans on P lato’s Island, and all the knowledge and know-how used by the Egyptians. 18,013 years ago in the region of Tibet and the Himalay as a new prophet appeared. Some called him M anu; others called him Rama; still others called himBonpo Buddha. This p rophet was of enormous height and unusual appearance. I believe it is his eyes t hat are represented on all Tibetan temples. As I’ve already explained,

our analysis of these eyes led us to the conclusion that they belonged to a Lemurian. And so it was a Lemurian that left the Human Gene Pool to act as a prophet. I have the impression t hat t hroughout the existence of the Ar yan race, beginning with t he Great Flood 850,000 y ears ago, only Atlanteans and early Ary ans left the Human Gene Pool to serve as prophets. There were no Lemurians among them. The work of these prophets did not meet with much success; the Aryan race continued to decline. Around 18,000 years ago humankind consisted p rimarily of savage and semi-savage tribes, whose prosp ects for development were decreasing. Only the Egyp tian civilization stood out , but it also display ed serious signs of regression. Shambala and Agarti st udied what was hap pening to t he Ary an civilization and decided at last t o send a Lemurian as a prop het. And so 18,013 y ears ago, the Bonp o Buddha (Rama or Manu) ap peared on earth. Working in t he area of Tibet, he began by selecting the finest husbands and wives from among the Ary ans and isolated them from the semi-savage tribes. He th en taught t hem how to live, and encouraged them to rep roduce and to sett le throughout the world. T hese are the peop le, in my opinion, that p ossessed, and st ill possess t oday, the st atistically average eyes of t he Tibetan race. They s ettled throughout t he world, displacing the semi-savage tribes. We traced the migration of these people with our opthalmo-geometric chart, while the semi-savage tribes (that had no place in our ophtalmo-geometric chart) have remained semi-savage to this day. It was among these p eople, enlightened by the Lemurian p rophet, t hat gradual progress began. Because th ey w ere more advanced, t hey survived the competit ive struggle for territory with t he semi-savage tribes, and in most cases w ere able to replace the semisavage Ary ans. In some places t hey sett led among the semi-savage tribes (Europe, A sia), altering their app earance in accordance with t he conditions. T he semi-savage tribes remained, obviously, in isolation, for example, on several islands in the Pacific and in the jungles of the Amazon and Africa. We should also note that, according to the data from our op thalmo-geometric research, several tribes of Ary ans grew savage once they left Tibet, settling in South America and the islands of P olynesia. Nevertheless, desp ite their mixing with semi-savage tribes and examples of regression in some regions, the Ary ans who left Tibet were able to bring gradual progress t o our Ary an civilization. The Lemurian p roph et managed to halt the devolution of the A ryan race. Therefore, he remained forever in p eoples’ memory, and so his eyes adorn every Tibetan temple as a sy mbol of progress. But a serious trial awaited t he Ary an civilization. After t he comet Tiphon st ruck the earth s omewhere in th e Atlantic Ocean 11,000 y ears ago, the earth was covered in darkness, produced by the enormous amount of dust and magma that were thrown into the atmosphere. Some authors write that the darkness lasted around 1,0002,000 y ears, while others indicate a significantly shorter amount of time. It is difficult t o say what t he conditions of life were on the p lanet after t his catastrop he, but one can assume they were very harsh. U nder survival conditions, the A ry ans who left Tibet had the advantage for they were more advanced and better equiped t o build homes and heat them, t o sew clothes, keep cattle, and farm. M any semi-savage and savage tribes did not survive and so cleared th e earth and humankind of the regressive element of savagery. Some semi-savage tribes nonetheless survived and remained at the same level of development to this day. After the catastrophe produced by the comet Tiphon the conditions of life on earth gradually normalized. But the advancement of society was constantly stymied because the cult of power continued to flourish, while the cults of goodness and knowledge enjoy ed lesser st atus. Endless wars led made the defender or the conquerer into ideals images of man. We must state directly that the principle of SoHm did not allow the Aryans to make use of the knowledge of the Other World and so prevented the development of the cult of know ledge. The degeneration of the cult of knowledge caused peop le to forget religion, and only the “whisp er of karma” reminded p eople of t heir spirituality. And so paganism and a belief in idols spread. Humankind clearly lacked divine knowledge. Shambala and Agarti did not remain passive onlookers. About 2,000 y ears ago a group of p rophets ap peared-Buddha, Jesus Christ, Muhamed, M oses, Zoroaster, and others-who began to p ass on some of the knowledge of the O ther World to humankind. The success of t hese prop hets w as clear: new religions were formed: Buddhism, Hinduism, Christianity, Islam, Judaism, Zoroastrianism, and others. Because of this, the cult of goodness and the cult of knowledge grew stronger, but still could not overcome the cult of power. Intenicene wars were replaced by religious ars, and territory was divided according to religious affiliation. Again humankind moved away from t he true p ath of progress and the cult of power was to blame. There could be no thought of revealing the ancient knowledge of Lemurians to the Aryan civilization. However, in th e eighteenth and nineteenth centuries, in several parts of t he world, but mainly in Europe, and unsual cult of knowledge arose, which was based on the study of t he phys ical world alone (technical progress, D arwinism, etc.) without any reflection on divine knowledge. Very quickly, desp ite the p rinciple of SoHm, progress t ook place. The Arayns demonstrated that t echnical progress is pos sible even without knowledge from the Other World. But t his cult of knowledge was fraught with consequences: the knowledge they attained served the cult of p ower. A catast rophe was brewing due to the use of t his knowledge to acquire greater power. This catastrop he was soon expressed in t wo world w ars. Aft er World War II humankind felt t he destructive pow er of its w eapons, hich had been created on the basis of newly discovered knowledge. M an began to consider that t he cult of know ledge and the cult of power were incompatible. The number of wars on t he planet decreased. At the same time, we must admit t hat t he various religions that were founded 2,000 y ears ago became an obstacle, insofar as they had created t he precedent of wars for religious influence. To this day the cult of power flourishes, making the existence of various religious movements a dangerous thing. People don’t even think about the fact that the root of all religions is t he same. The time has come for the unity of religions and th e formation of a single religion. Will this happ en without wars and catastrophes? I can’t say. The y ear 1999 marks the end of Kali Yoga and th e beginning of Satya Yoga. M any have prop hesied t hat t he end of t he world will take place in this p eriod. Nost radamus, Veera Brahmendra, and several others write that on A ugust 11, 1999, an unprecedented tot al eclipse of the sun will take place, which will last for a long period of time. The world will sink into ut ter darkness. Following this, a series of catastrop hic events will take place, the most terrible of which will involve comets and meteors falling to earth (the comet Sapoz hnik). The comet will strike somewhere in the At lantic Ocean. Enormous waves will flood the eastern seaboard of t he United States and many regions of Europe. T his will be followed by an underwater earthquake, hurricanes, and tornadoes.

They predict that two thirds of humanity will be destroyed and only one third will survive. New prophets will appear-the rule of Shambala and others-who will unite all religions and create a single religion on t he basis of goodness and love. M any false prop hets w ill also app ear, sent by the Ant ichrist. Gradually the Age of Truth will begin and humankind will have access to ancient knowledge. However, some people, in particular the avatar Sathya Sai Baba, say that they are satisfied with the progress of humanity and that the end of the world will not happen. There will take place the gradual unification of all religions and the creation of a single religion.

Will the World End? Will the world come to an end? It is extremely difficult to answ er that quest ion. Those p eople who p redict t he future evidently base their p redictions on knowledge from the Universal Information Field, which they have th e ability to access. But it seems t o me that t he future of t he Universal Field of Knowledge is not set out like an irreversible chain of events-ot herwise the fundamental principle that man was created as a self-evolving being would be ruled out . I t hink the fut ure of t he Universal Field of Knowledge presents its elf in the form of a p ositive or a negative p rognosis on human development. Which prognosis-the positive or the negative-will come true? That depends on many things, including ourselves. We must remember that goodness and knowledge will help us realize a p ositive prognosis for human development, w hile evil and a love of power can in the fut ure lead t o a global cataclysm, up to and including the end of the w orld, or at least the creation of conditions for the regressive evolution of men into savages.

Chapter 5

Regressive Evolution

In the previous chapter, as I analyzed the history of human development on earth, many times we encountered the phenomenon of devolution and the transformation of entire nations into semi-savage or savage tribes. It seems that increasing savagery is a regressive evolutionary factor, the role of which should not be underestimated. Two y ears ago I went to In donesia on an invitation from t he country ’s head op thalmologist. I lectured to about 100 Indonesion ey e doctors and show ed them our lastest developments in ey e and plastic surgery. I liked the Indonesian doctors. T hey s miled, were quick, and took a lively interest in every thing new. They left an impression of a highly civilized and highly educated people. Nevertheless I couldn’t keep from asking about cannibalism, which, as we learned in school, was idespread in the country. “Tell me, do y ou eat p eople here?” I asked t he head opt halmologist in a p rivate conversation. “What do y ou mean?” resp onded the head opt halmologist, “ We’ve become a civilized country. T he times of cannibalism are in t he p ast.”

“Have you really been able to defeat the savage customs of savage tribes so quickly?” I exclaimed. “Well, in general,” the h ead opht halmologits began, embarrassed, “ Indonesia consists of around 13,000 islands, and in some p arts of t hese islands there is s till cannibalism today. And so we have sp ecial cannibal police. If t hey’re going to eat someone on one of t hese islands, t he police fly there and p unish t he savages.” “And do y ou try to educate these semi-savage tribes, to teach them a more civilized way of life?” “Of course, we try,” resp onded the head op thalmologist. “A sp ecial government p rogram exists. But, I think it’s useless. Savages don’t grasp knowledge well. They’re like animals-they live according to t heir instincts. Th ese tribes were p robably more civilized many y ears ago, but they ’ve regressed irreversably and for good. I doubt that they can be implanted with civilization; they will sooner be forced out by civilized people and will gradually die out .” “I und erstand from y our words that if peop le turn to a primitive form of life and regress, t hen it’s impossible to return t hem to civilized forms of life,” I said. “I think that’s the case,” stated the head opthalmologist. “I’ve spent time among those tribes, trying to treat their eyes. But they don’t understand anything. Their brains are poorly developed.” I said not hing. From human hist ory I knew t hat t he continent of A tlantis, where once flourished a great civilization, was located where the islands of Indonesia are today. Is it p ossible that all that knowledge has been forgotten?! Is it pos sible their regression is irreversible?!

Ap es from Men or M en from Apes We learn in school t hat man descended from t he apes. Rudolp h Steiner, who analy zed T he Akasha Chronicle (From Cosmic Memory 1959) believes that the ap e descended from man. The author writes: Further development was now possible only in that a portion of the human beings attained higher forms at the expense of the others. First, the completely mindless ones had t o be abandoned. A mingling with them for t he purpose of rep roduction would have p ulled the more highly developed down t o t heir level. Every thing which had been given a mind was therefore separated from them. Thereby the latter descended more and more to the level of animalism. Thus, alongside man there developed manlike animals. M an left a p ortion of his brot hers behind on his road in order that he himself might ascend higher. T his p rocess had by no means come to an end. Among the men with a dull mental life those w ho st ood somewhat higher could advance only if t hey were raised t o an association with higher ones, and separated themselves from those less endowed with spirit. Only thus could they develop bodies which would be fit to receive the full human spirit. After a certain time the phy sical development had come to a kind of stop ping-point, in that every thing which lay above a certain boundary remained human. Meanwhile, the conditions of life on earth had changed in such a w ay that a further t hrusting down w ould no longer p roduce animal-like creatures, but such as were no longer capable of living. That hich had been thrust down into the animal world has either become extinct or survives in the different higher animals. Therefore, one must consider these animals as beings which had to stop at an earlier stage of human development. They have not retained the form which they had at the time of their separation, however, but have gone from a higher to a lower level. Thus the apes are men of a p ast ep och who have regressed. As man was once less p erfect t han he is at p resent, they were once more perfect than they are now. If we are t o believe Steiner, t hen apes developed from man, but contemporary savages in Indonesia, the Amazon, and Africa are now at a st age of gradual transition t o ape-lives beings. We can also speculate that the abominable snowman represents one of the branches of savage man. Is t hat so? It is difficult to confirm it. But he hyp othesis of t he development of th e ape from human beings is no less convincing than is t he development of human beings from the ape because in nature there exists, in addition to progressive evolutionary p rocesses, regressive evolutionary p rocesses, which can be called in relation to human beings-degeneration into savagery. Devolution in the History of Humankind As I understand from my study of eastern literature, periods of mass devolution followed global catastrophes. The Alteaneans as well as the Aryans, or people of our civlization, underwent mass degeneration. Only the Lemurians avoided mass degeneration, although we cannot rule out a partial degeneration among them as well. Following the global crisis in the Lemurian Age, the majority of Lemurians perished, but the finest among them-those w ho had mastered dematerialization and materialization-retreated under ground and f ounded Shambala and Agarti. In that parallel system of life represented by Shambala and Agarti, the Lemurians attained the highest level of development. We did not find any evidence in the literature of degeneration among the Lemurians. The A tlanteans underwent a p rocess of mass degeneration tw ice. The Atlanteans, who arose from within t he Lemurian civilization, p artially s urvived the global catastrop he of t he Lemurian Age, after which they were deprived of t he leadership of t he Lemurians and so w ere gradually reduced t o a p rimitive form of life. As Lobsang Rampa writes in The D octor from Lhasa (1959), the ut terly savage Atlantean tribes were sup planted by more p rogressive tribes and continued to live in a savage stat e until the ancient writings of t he Lemurians were discovered. It was on the basis of the ancient teachings of the Lemurians t hat t he Atlantean civilization began once again to progress. The second mass degeneration of the At lanteans occurred after the great flood, 850,000 y ears ago. On this s ubject Lobsang Rampa writes in T he Doctor from Lhasa (1959) t hat p eople forgot their culture and returned t o a savage state; they made themselves clothing out of animal hides, fed on berries, and carried stone-tip ped clubs. And so, having survived the great flood, the At lanteans in most cases degenerated into savagery, were supp lanted by A ry an tribes, and perished. Only t he Atlanteans from Plato’s Island were able to avoid degeneration and t o p reserve their civlization until 11,000 years ago, when they perished as a result of a cosmic cataclysm. The Ary ans, who arose from within t he Atlantean civilization partially survived the great flood but also underwent a pr ocess of mass degeneration. M any literary sources confirm this (M adame Blavatsky, Secret Doctrine 1888), Lobsang (Doctor from Lhasa 1959), and others. T he degeneration among the Ary ans was just as profound and widespread, and only in relatively recent history (18,000 y ears ago) were the prop hets able to interrup t th e regressive path of evolution and achieve progress. One can conjecture that 11,000 years ago, after the comet Tiphon st ruck the earth, t here was another period of mass degeneration, tied to the altered conditions for life on earth. But not all the savage people on earth have perished. As we know, they remain in many parts of the world.

Who Are the Savages? At the present time one can encounter savage and semi-savage tribes in Indonesia, New Guinea, Australia, Vietnam, Chili, Brazil, Peru, Bolivia, Ecuador, Siberia, and many countries of Africa. In st udy ing the literature, we realized t hat among contemporary savages there are descendants of t he three fundamental races on earth: the Lemurians, At lanteans, and Ary ans. Even more surp rising is t hat one can discover descendants of the ancient and majestic Lemurians among comtemporary savages. But Madame Blavatsky (Secret Doctrine 1888) writes t hat t he flat-headed absrcinals of Aust ralia are direct descendants of t he Lemurians. A number of surveys of eastern religious literature

assert that the Tamils of Sri Lanka are also descendants of the Lemurians. Is it possible to believe that there are st ill descendants of Lemurians, who lived many millions of y easr ago, alive today? It’s difficult to answer this question, first and foremost because the absrcinals mentioned above have not y et been st udied from the point of view of paleontology. For example, some unusual anatomical features might be discovered among the flat-headed absrcinals, w hich fit in w ith descript ions of the Lemurians (peculiarities in t he st ructure of the sinus cavities, the t hroat, teeth, s houlder blades, arms, legs, and so on). M adame Blavatsky points out in several places in The Secret Doctrine (1888) t hat some absrcinals on islands in t he Pacific are direct descendants of the At lanteans. The continent of the At lanteans once stood where these islands are today. After the flood, only these islands remained, on which the Atlanteans who survived degenerated and have p reserved t o t he present day their savage app earance. Is t his true? Again, t he question of the At lanteans’ direct descendants has not been studied. Comparative anatomical analysis, as well as a comparison with t he app earance of the Buddha, must be carried out. Of course, t he direct descendants of the Lemurians and At lanteans (if t hey exist at all!) must have changed radically over t housands or millions of y ears so t hat t hey bear a greater resemblance to Ary ans, although some distinguishing traits may have been preserved. The majority of savages are nonetheless, in our opinion, Aryans. Moreover, I believe that one can find on islands in the Pacific Ocean isolated communities of early Ary ans, who devolved into savages in t he first millenia following the great flood. Similarly, some of t he savage tribes in Africa that didn’t fit into our opthalmogeometric mapping could also be early Aryans. That same opthalmo-geometric mapping also suggests that the savage tribes of South America, some of the savages of Aust ralia, New Z ealand, Indonesia and Siberia are relatively late Ary ans, thos e who began t o sp read across the globe from Tibet 18,000 y ears ago. Although it was this wave of migration from Tibetan that brought progress to the Aryan civilization, not every group that settled in various parts of the world was able to avoid devolution, accompanied by regression into savagery. For example, the absrcinals of t he Amazon have t he same roots as t he Jap anese and Finns, according to our op thalmo-geometric mapp ing, but they differ from them in their utt er savagery. Therefore, the existence of savages on earth is a very interesting and complex scientific problem, which, evidently, needs to be researched. Will Savages Survive? In answer t o this question, let me introduce two examples. Several years ago Doctor A. Iu. Salikhov and I were invited to demonstrat e our new ey e operations in t he Brazilian city of Manaus, which is located in the very center of the Amazon River basin. After a week of st ressful surgeries, we were taken in boats deep into the ungles of t he Amazon t o see the exotic surroundings. We were invited to hunt crocodiles at night. It turns out t hat in t he light of the halogen lamps t he green eyes of the crocodiles glow, and it’s possible to go right up to them in a motor boat. You can touch a crocodile that’s been blinded by the light with a stick or catch a small crocodile with your hands. Hunting crocodiles is forbidden, so we rest ricted ourselves t o disturbing the p eace of these giant reptiles. But I w as astonished by the enormous number of crocodiles: every 150-200 meters one could see glowing crocodile eyes. In the morning Dr. Salikhov caught piranhas with a fishing pole, using leftovers as bait. We stuck a twig, the size of a finger, into the half-dead fish’s mouth, and he bit it in half with a single movement of his terrible jaws. Later they decided to show us the local Indians. As we approached their tiny village, the guide told us that yesterday on this very spot they’d seen an enormous anaconda, about 20 meters long. The dw ellings of the Indians were distinguished by their extreme decrepitude. T hey were put together from boards, recalling chicken coops, or were built on tall stilts on the shore, hanging over the river. The Indians relieved themselves through an opening in the floor over the water, befouling the place where they took their drinking ater. A mat and some plates constitut e all their household good. Shorts and a t -shirt make up their entire wardrobe; the t emperature in the Amazon fluctuates little, stay ing between 30-35 degrees Celsius. T here are no mosquitos here or ot her bloodsucking insects. The Amazonian Indians live by collecting rubber from the trees and by fishing. They set up nets made of rop e to catch p iraruca fish, whose weight can reach 300 kilograms. If they catch a fish, the whole village eats. If not, everyone goes hungry. “Tell me,” I asked one of t he Indians who s poke just a litt le English, “do crocodiles and anacondas ever attack peop le?” “Of course,” answered t he Indian. “Crocodiles eat women and anacondas eat men.” “Why are they so particular?” “Over t here, look at my second wife,” he said, nodding his head at the Indian women at the river. “She’s washing the dishes near the shore. M y first w ife was doing the same when a crocodile swam up to her, unnoticed, dragged her into the water and tore her to pieces.” “Does that happ en often?” “Oft en, very oft en. A crocodile ate two of my neighbor ’s wives. M any children have been eaten by crocodiles.”

“Are you afraid for your second wife?” “Of course, I’m afraid. But she’ll probably be eaten by a crocodile, too. She was already att acked once, but she ran away. A woman, you know, must wash t he dishes at the shore. If she gets eaten by a crocodile, then I’ll get a third wife,” the Indian declared, gloomily. “And do anacondas eat men?” “Yes, many men are killed by anacondas in the rain forest.” “Why is t hat?” “You p robably not iced t he rain forest is very thick. You have to walk along pat hs. A ll the animals walk along paths. We, men, also w alk along these paths w hen we’re gathering rubber. The anaconda will find a path, hang over it in a tree, and wait for prey. The anaconda will attack anything living, be it a man or a tapir [a wild pig]. Lat y ear an anaconda swallowed my cousin and left only his hat. Before that his s on had disapp eared in the rain forest. It was also an anaconda…” “Are anacondas big?” “There are very big ones, and there are smaller ones, which swallow only children.” “Do you have weapons to defend yourselves?” “No, we don’t have weapons. We only have this,” t he Indian said, showing me his shack. “Why don’t y ou have any weapons?” “They’re very expensive.” “Can’t y ou earn money for weapons?” I cont inued. “Aft er all, y ou could catch fish, salt t hem, and then sell them in the city, inst ead of letting the entire village eat them all up. You could make furniture out of mahogany and sell it. You could make wood carvings or stuffed piranhas-they would be popular. You could gather and sell ild fruit. You could grow corn, sugar cane, coffee, cocao, bananas… Why don’t you do that?” “We don’t know how,” the Indian replied, sadly. “Are there any educated people among you?” “No.” “You’re all illiterate? Don’t you know how to read?” “No.” “Do y ou have a chief?” “Yes.” “He probably knows how to read and write?” “No. He lives like we do,” said the Indian. “But how do you know English?” “When I was s till a boy, I went t o the city and lived many y ears next t o a tourist agency. There I learned to sp eak English.”

“What did you study in the city?” I continued questioning him. “I begged, helped carry luggage, took away garbage,” replied the Indian. “And where did you live?” “On the street… Later I built a house out of boxes.” “Didn’t the government try to give you an education, to teach you to live like the white people?” “Yes. But we don’t know how to live like the white people.” I said nothing. Utter hopelessness shone through from this man. I began to pity him. I wanted to help. I realized that these people can’t tolerate contact with white

people. They begin to develop an inferiority complex, which causes them to degenerate and die out at an even faster rate. These peop le have not yet completely degenerated and do not live entirely on their instincts; t hey are st ill capable of feeling humiliated by t heir underdevelopment. These p eople were probably happ y in the ild, where they felt their superiority to the beasts of the jungles. They probably didn’t know that other groups of people had progressed far ahead of them, creating machines, education, and cities. Perhaps , in the depths of their souls t hey have a vague notion t hat time has been irrevocably lost and t hat t hey have simply and helplessly slid down t he regressive slope of evolution, continuing to forget t heir illustrious ancestors and growing closer and closer to the wild and soulless natural orld. These p eople, of course, do not understand that evolution cannot t olerate st asis; and so there are two choices: progress or regression. And for p rogress t o occur a people needs to make efforts, enormous efforts. We returned to our hotel by boat. Later we were taken by car to a ferry boat across t he Amazon River. I st ood on deck and observed my surroundings: p itiful wooden shacks crowded the shore of the river. An Indian boy stood next to me, wearing a dirty t-shirt with the word cowboy absurdly written across it. He looked longingly at the shacks, where he was evidently born. I looked at the boy and thought that he would never receive an education, that his fate was determined by t he regressive inactivity of his far-off ancestors, and t hat he would sp end his life in one of t hese shacks-if he wasn’t eaten by a crocodile or an anaconda. The boy caught my eye and gave me a humble smile. I stood next to him, tall, white, and self-confident. I w as lucky. My distant ancestors worked st ubbornly, which allowed them to travel the path of progress. The other example that I wanted to introduce involves Siberia (the area of the Taimyr Peninsula). We were hiking along a very difficult route and found ourselves in places where, it is said, no human had set foot. A rainy s now was falling. We were surrounded by t undra, cut t hrough by ravines. It was very cold, and we wanted to hide ourselves from t he ubiquitous p enetrating wind. Suddenly we saw a reindeerherd’s yurt on th e tundra. We were delighted, and we w alked t oward th e yurt. T he dogs began to bark, and several men, dressed in clothes made of reindeer hides, came out of the y urt. T he oldest of t hem struck himself on his chest and said: “Chief.” I took off my backpack, struck myself on the chest, and said: “Chief.” The reindeerherd pointed to the yurt and said: “Good.” We entered the yurt and sat on reindeer hides. We grew warm. I said: “Good.” I had the sense that t he master of the y urt k new only the tw o above-mentioned words in Russian. He looked at me, p ointed to a cauldron of boiled reindeer and said: “Chief. Good.” We began to eat. I rush ed over to my backpack, took out a flask with s ome alcohol, showed it t o t he elder, and said: “Chief. Good.” The elder cast a severe look at his family and t he men in my group, then p ointed to him and me, and said: “Chief. Good.” From these words I understood that only he and I-t he chiefs-would drink. I p oured out some alcohol, and we drank. The elder was flushed and said: “Chief. Good.” I t asted t he reindeer and said: “Chief. Good.” Our “ conversation” came to an end. Night fell and we lay down t o sleep. Suddenly the elder pointed t o one of t he women in the y urt and said: “Chief. Good.” I knew about this custom of the northern peoples, but was nonetheless uncomfortable. Indicating with my hands that I wanted to sleep, I said: “Chief. Good.” The elder went up to t he woman, gave her a slap on the back, and said: “Chief. Good.” In the end the elder grew tired of trying to convince me, and we fell asleep. In the morning the elder accompained us on our way. He lifted one of our backpacks and groaned, indicating that it w as heavy. Then once again he walked up to the woman he’d p icked out the night before, slapp ed her on t he back and said, reproachfully : “Eh, chief. Good.” We took some azimuth and left. Aft er a few kilometers, as we crossed a canyon, we unexpectedly met a solitary reindeerherd on a sleigh. We spoke Russian rather w ell. We stop ped to sp eak with him. We learned that he’d lived for several y ears in a sett lement, became a drunk, and now roamed with the family of reindeerherds we’d just stayed with. “The elder [chief, E.M.] was very wise. He has wandered in the most desolate places and is cautious of white people. He knows that our people [the Nentsy, E.M.] does not survive contact with white people; they begin to drink and then they die. If I still lived with white people, I’d be dead. The elder saved me. But in the tundra there are more and more white p eople. They fly in t heir helicopters and t ravel in their SUVs. We go further and furt her north. Soon t here won’t be any where to go.” And so, will the savages and semi-savages survive? Probably not. It makes no s ense to p rovide them with better conditions because progress is p ossible only t hrough the w ill and desire to struggle and overcome difficulties for t he sake of t he future. T he regressive idleness of their distant ancestors, which set them on a p ath of steady degeneration, t urned out to be a mortal sin.

Factors in Degeneration

As w e have already noted, one of t he most import ant factors in t he degeneration of a p eople is the idleness of its dist ant ancestors. Idleness is always regressive because man was created as a self-developing (progressive) being. Successive generations fail to notice that many sp iritual elements within them are gradually degenerating; first, their will degenerates, and then their brain. From one generation to the next, the number of capable individuals decreases, and the baser desires (eating, sleeping, reproducing, etc.) begin to prevail in society. Another factor in the degeneration of a people is, in our opinion, isolation. This is supported by the fact that the majority of the inhabitants of small, isolated islands are savages. In t his resp ect we should n ote t hat t he desire of some smaller peop le, such as the Chechens, to isolate themselves as a sovereign state can be regressive, hereas the mixing of bloodlines and the more dynamic life that takes place within the boundaries of a larger state always facilitates progress. The next factor in the degeneration of a people is the fanatical totalitarian rule of some nations and tribes. A ruler preaches some theory or fact (communism, religion, shamanism, sacrifice, etc.) and creates a t otalitarian society, based on the fanatical belief in that theory or fact. Any one who does not agree is persecuted and dest roy ed. First and foremost t he regime persecutes the most capable individuals, thos e whose sp irituality rises above fanaticism and of whom t he ruling elite feels jealous. Gradually the number of capable individuals decreases and savage laws and customs come to dominate society. The USSR is an example of this. Consider the waves of repression und er Lenin and Stalin that led to the p ronounced degeneration of, first and foremost , the p easantry, transforming the country from a major exporter of grain into an importer. Iran, with its fanatical form of Islam, is another example. Finally, global catast rophes, which leave survivors with only primitive means of p roduction, are the most import ant factor in the degeneration of a p eople. Only enormous force of will and enterprise can save a people from rapid devolution.

Samadhi as a Counterweight to Degeneration It s eems t o us t hat while progress is a long and difficult evolutionary process, t he degeneration of a society into savagery is a simpler and shorter p rocess. Obviously, destructive processes require less effort than construct ive ones. Throughout hist ory humankind has clearly had many opport unities to t ravel the one-way pat h of mass devolution. We can find evidence of this in almost all the religious and literary sources dedicated t o anthrop ogenesis. And all these sour ces indicate that in those t imes w hen the devolution of humankind t hreatened to become irreversible, prophets appeared from who knows where, and using the power of their spirit, they attempted to halt the process of devolution and to direct humankind along a path of creation and p rogress. We have already come to the hy pot hetical conclusion that the p rophets ap peared on earth from the Human Gene Pool. From that one can conjecture that the Human Gene Pool-and the p henomenon of samadhi that makes it possible-were created on earth with the goal of preventing devolution. Shambala and Agarti observe us and analyze us so as to d etermine when to app eal to t he Human Gene Pool, which houses the finest individuals of t he previous t hree civilizations, for help. Some nations and t ribes that allowed themselves to degeneration into idleness and savagery throw themselves on the alter of devolution, w hile others submit t o th e sp iritual influence of t he prophets, in w hose deeds one can see signs of the great knowledge and wisdom of Shambala and Agarti. As I completed this chapt er on devolution, I suddenly t hought that the devolution of a society begins when a negative aura forms over individuals or over the county as a whole. Then op timism is replaced by pessimism, and negative p sy chic energy, which feeds off of the negative aspects of life, triumphs. “There really is a negative aura hanging over Russia,” I was forced to admit, and the thought greatly upset me.

Chapter 6

A Negative Aura over Russia

Russia produces an ambivalent impression on foreigners. On the one hand, it exudes a sense of power, for it is a country of enormous t erritory and intellectual might. On the other hand, Russians are incapable of organizing a dignified life for themselves; they live in dilapidated homes, pass through disgusting hallways, and drive through filthy puddles. The paradoxical nature of the Russ ia soul can be explained any w ay y ou like-by t he influence of the cold from Siberia, the vastness of the Russian step pes, or the Eastern element in the Russ ian soul. But let’s t ake a look at Russia from the sp iritual point of view elaborated in this book.

What Nost radamus Said about Russia In 1555 the great French clairvoyant Nostradamus wrote that at the beginning of the twentieth century in the land of Aquilon (Russia-E.M.), the Antichrist would come and rule this country in two physical manifestations, the birthdays of which would be distinguished by nine years, nine months, and nine hours. As far as I understand, the birthdays of Lenin and Stalin are separated by these three units of nine. Those who study this assume that the spirit of Lenin settles in the body of Stalin, driving out his w eaker sp irit. Nost radamus also wrot e that dur ing the rule of the A ntichrist in Aquilon, a negative psy chic aura would hang over the country and people would destroy one another. I would not undertake to critique Nostradamus, and I’m not certain that I’ve understood those who study the great clairvoyant, but the coincidence of his prophesy ith the coming to power of the Bolsheviks inevitably presents itself. I have no w ish to offend the many elderly people who dedicated their lives to building communism, but a fact is a fact: Repression under Lenin and Stalin ended t he lives of millions of Russia’s-the U SSR’s-finest. T he cult of p ersonality reached an extreme. Because of it, no one was sp ared, not the finest peasants (kulaks), not t he finest writers, not the finest scholars, or t he finest of t he aristocracy. Under the beautiful slogan of “equality,” they mowed dow n thos e who were above the mediocre average. Under the slogan “the dictatorship of the proletariat” (the absurdity of which is without a doubt insofar as it is a dectatoriship of the executor), workers were pitted against the intelligentsia, which also served to st rengthen the cult of pow er. Total collectivization left no room for the development of t he individual’s personality. Paltry party clichés were implanted into t he minds of p eople like pray ers, and religion was declared to be against the law. The N egative Communist Aura over Russia How could such an inhuman sy stem as communism remain in pow er for so many years? If we look at it from the p oint of view of t he Universal Information Field, the ideas of communism exploited a strong form of negative p sy chic energy, which was able, to a large extent, to crush any manifestations of positive psy chic energy. In my opinion, the ideas of communism exploited on a massive scale that form of negative p sy chic energy that forms the basis of envy. Envy is an extremely widespread p henomenon among people: the w eak envy t he stron g; unattractive women envy beautiful women; mediocrities envy the t alented; the poor envy t he rich, and so on. Envy is at the core of many negative things in our lives, such as scheming, complaints, careerism, and the persecution of those with talent. Society attempts to suppress demonstrations of envy by creating various laws and theories, otherwise everything progressive would be destroyed to appease our envious instincts. A n envious person is never at p eace for day and night a feeling of inferiority gnaws away at him when he compares himself to some talented individual. If the feeling of envy is suppressed, this person will live a more or less peaceful life; but if this feeling is exacerbated, it can turn into a serious, pathological mania. I remember the director of a certain instit ute who said to me at a time when our scientific field was being destroy ed: “I believe that y our op erations will help people. But I’ll fight you, M uldashev, I’ll destroy y ou, even if I lose everything.” The communist concept of equality legitimizes, among other things, equal rights for weak and st rong, stup id and smart, p oor and rich alike, and in connection w ith t hat also legitimizes envy of the weak for the strong, the stupid for the smart, and the poor for the rich. An envious person, sensing in the depth of his soul that equal rights do not equate to equal opp ortunities, will soon begin to t ake advantage of these equal rights to feed his beloved envy. This is why the communists were able in only a few months to organize the repression of t he kulaks, aristocrats, and scholars. Negative psy chic energy in the form of envy for th e strong of the w orld was their ally. I believe the communists understood, in t he dept hs of t heir soul, that religion was op posed to t hem insofar as it t old of the Ot her World and the divine origins of man, and preached positive psy chic phenomena, such as love and kindness, w hich are so at odds wit h the communists’ negative psy chic energy. And s o the communists destroy ed religion and erected their own gods-Lenin, Stalin, and others-gods of envy. T he cult of p ower t ook on an extreme form: the rejection of t he Higher M ind, replacing it with idols in the form of their leaders. The only positive phenomenon the communists were afraid to dest roy completely was knowledge. They needed knowledge in order to achieve their “world revolution.” Communist ideas were especially w idespread among scholars; the notion of “p arty -oriented science” was introduced and the most free-thinking scientists (Vavilov and others) were subjected to repression. Nevertheless, it cannot be said that every one living under communism was entirely perverted by the negative psy chic energy hanging over the country. To the contrary, there arose in many people a deep inner sense of opposition to the approach of psychic energy, and they struggled, either directly or indirectly, so that to some degree of another t he pos itive aspects of life would triumph . For example, under socialism in Russia science developed at a rapid p ace desp ite the fact th at scientists received very low pay and w ere in many resp ects cut off from the rest of the scientific world. Evidently, these scientists had a st rong desire to validate t hemselves at least in the pursuit of knowledge, which their karma told them was a holy and important enterprise. Or consider the pop ularity of camping, when an individual goes off into the mountains or t aiga to validate himself in a st ruggle with nature, which t olerates no compromises and where the only result is survival.

It is these p eople, who underst ood how t o find a place for themselves under communism where they could engage in positive, constructive work, who saved Russia (USSR), p reventing her from descending along a path of self-destruction and p reserving her stat us as a great world p ower. Th ese peop le were real warriors, op posing the politics of total psychic negativity with their positive psychic energy. These people are heroes insofar as they refused to allow negative forces to transform Russia (USSR) into a lazy, half-starved country, like Cuba or Cambodia (I’ve visited these countries and can att est t o t his). Among these p eople were scholars-doctors, scientists, workers and even party officials. We must tip our hat to these people for they did not merely create things; they created things in a time ruled by dark, negative forces. And the p arty card they carried was no obst acle to t heir creative work. Now let’s try to answer the question I p osed at the beginning of this chapt er concerning the paradoxical nature of Russians. The answer is obvious: in their struggle ith negativity, s ome Russians created pos itive things in life, validating and p reserving the country ’s enormous scientific, intellectual pot ential, while others were subjected to the negative psychic energy of the communist years and devolved into apathetic, drunken and embittered people, who grew to detest society and spat in the p ublic well from which they themselves drank. But t hen the communist regime was top pled and replaced by capitalism. So what are things like now?

A Negative Capitalist A ura over Russia It app eared t o Russians t hat, after t he collapse of communism, everyt hing would be fine; life would change for t he better. A period of p olitical romanticism set in, when Russians, incited by glasnost, began ecstatically to criticize everyt hing and everyone in our communist past , leaving no room for t hose p ositive and even heroic asp ects mentioned above. People took great p leasure in eating up and sp itting out t he old communist negativity while making no att empt at serious, creative work, and so the negative aura remained over the country. Almost all those who sought to be president or deput y, or wished t o hold some other p osition in government won recognition not so much on the basis of their platforms but on the basis of their critique of the past. The country could not break away from its negative aura. Over the course of many y ears this aura had become dear to peoples’ hearts; talking about what was wrong was sw eeter than the actual, necessary w ork of building a new society. There as no one who would have said loudly to t he entire country : “Stop wallowing! Let’s get to work!” The country slid from communism into w ild capitalism, the negativity of which is only too obvious. During this time I was a people’s deputy of the RSFSR. In essence, I understood what the results of this slide into wild capitalism would be for it had happened in many other countries, so there was something with which to compare it. I got the opportunity to speak at a session of the Duma and turned to President Elstyn, who as sitting behind me in the presidium, and said: Boris Nikolaevich! I was in Columbia and saw how t hat society was p olarized into t he sup errich, who lived in houses like castles, with armed watch tow ers, and the criminal poor, who could only steal. If w e completely unleash p rices and weaken government cont rols, we w ill very soon find ourselves following the Columbian version of development. Now liberated from communist ideas, half the citizens who t aste freedom will turn into t hieves because a negative psy chic aura still hangs over them, and they’re not ready to engage in positive work without the strict discipline they knew in the communist period. Often the economic projects we’re discussing now, and which to a large extent have been borrowed from the West, don’t work in p ost-communist countries. We need to look at t he Japanese and Chinese models of development. Deng Zhao Ping…” (??? Check spelling) “Who are y ou for-Eltsy n or t he communists?” someone in the auditorium shouted, interrupt ing me. “Yes! Who are y ou calling on people to vot e for?” asked Eltsy n himself. “I’m going to vot e for Eltsy n,” I answered, uncomfortably. The next day s tate t elevision showed my sp eech on t he show Vremia, p lacing sp ecial emphasis on the fact that I was going to vote for Elty sn. At that time our society as p olarized into t wo camps and had given itself up to t he political fighting, giving no thought t o p ositive, constructive work. At that time our society was incapable of hearing the warnings that capitalism wasn’t some magic horn of p lenty; it has to be built under conditions of strict control and discipline. The negative aura of the communist era continued to hang over t he country ; it simply morphed into the extravagantly euphoric, negative aura of wild capitalism. Today w e can “p roudly” say t hat w e’ve built a wild, criminal form of capitalism. In exchange for eup horic, negative psy chic energy, at the basis of which lies permissiveness and idol worship, t he country has p aid with hundreds of millions of dollars, sent overseas, with the collapse of manufacturing, the exhausting of our natural resources, the weakening of our army, the disintegration of old Russia (USSR), and so on. Journalists p oured-and continue to pour-grease on the fire. Take a look at a page from any of our newsp apers: everywhere journalists wallow in negativity (crime blotters, government news, etc.); in interviews t hey p ose for the most p art uncomfortable questions; and they discuss everyone in the negative tones. This negativity does not simply prevail in the overall tone of the newspapers; journalists seem to be in a competition to see who can wallow best in it. If journalists thought for just a moment about the fact that we need to be presented not only with “negative truth” but also with the positive aspects of life, they ould realize two important things. First, t hey w ould understand that report ing “negative trut h” alongside positive news is more effective, and second, when p eople read positive news, they radiate p ositive psy chic energy, which can then challenge the negative aura hanging over Russia. And there are many pos itive things t o report in our country: food in our stores, good farmers, technologically advanced collective farmers, and real achievements in science and technology. We need to report on the Russian patriotic spirit and even to praise ourselves a litt le; this w ould raise the spirits of Russian citizens, who are tired of living in the shade of a negative aura. Everything said above in regard to our newsp apers holds true for t elevision as well. The mass media are referred to as the fourt h branch of government, and so it is. The government should not intensify negativity ; rather it should know something about t he laws of psy chic energy, which are referred to in the army as the warrior ’s spirit.

It is reasonable to ask w hy the Ot her World, if it is so p owerful and created humankind on earth, w ill not help Russia to free itself from the negative aura that is hanging over it. I would answer t hat question in t he following way. Man was born on earth not as a child of t he Other World, who must be pr otected, but as a selfdeveloping source, which must travel down its own p ath of p rogress. T he higher sy stems designed to protect humankind (the Human Gene Pool and Shambala) will be activated only in extreme circumstances (mass devolution, global catastrophes, etc.).

Dirty Hallways Let’s imagine that a metal worker, N., who lives, let’s say, in apartment number 34 on the sixth floor of a nine-story building, leaves his apartment in the morning. He’s in a bad mood because the alcoholic who lives above him on the seventh floor was drinking and making noise all night long. He locks his armor-plated door with a twent y -centimeter long garage key. Met al worker N. walks tow ard the elevator, step ping over cigarette butt s and sunflower seed shells. He pr esses the elevator butt on, hich is covered in holes made by cigarette butt s. A s he w aits for t he elevator, metal worker N. looks gloomily at t he walls of the hallway, which were painted only this year by the housing authority in dirty green paint that’s already peeling off; the “artistic decoration” consists mostly of “F…k you.” He starts to get cold-the indow in t he hallway has been broken for over a y ear. “What kind of S.O.B. would break the window?! A nd where’s the housing authority ?! Nobody cares. Yuch!” thinks metal worker N. A fresh breeze carries with it the rich aroma of garbage. “What-is the garbage chute broken again? If it isn’t broken, then garbage is spilling on the floor next to the chute. What people! It’s like we’re living in a garbage dump,” ponders metal worker N. as he kicks a rotten tomato at the elevator door. The elevator d oor op ens. He enters, p resses the ground floor butt on, which is also covered in holes made by a cigarette but t. M etal worker N. p lugs his nose as he tries to avoid a p uddle of pee, and then not ices something more serious in the elevator. “Yesterday t hey w ere only p eeing, now they ’re sh…ing. These are pigs not people! They sh…t w here they live. It’s like travelling through a toilet,” thinks metal worker N., as he t urns his gaze from the and sees on t he walls t he same holes and artwork, consisting mainly of “F…k you!” His elbow is s tuck t o some chewing gum on the wall of the elevator. He p ulls his elbow away and walks out of t he elevator. He lets out some colorful language and then enjoys a deep breath. Metal worker N. then t rips over a box someone’s left t here. “What kind of a p eople is this-t hey’re animals, to hell with t hem,” says metal worker N. Then he kicks the broken door and w alks outside, looking over at the overflowing garbage dump. M etal worker N. walks around several puddles that formed in the permanent holes in the asphalt and t hen glances at a p retty girl in golashes, st anding next t o a pile of garbage where there should have been a plot of grass, and peering out from behind the garbage pile is a disgusting dog the size of a calf. The dog sniffs at metal worker N. and then begins to bark loudly. “Jessie, no!” shouts the girl in golashes. “She’s p robably p icking up the smells from the elevator,” thinks metal worker N. “The dogs are gone and now we have these dinosaurs. It’s dangerous to go out on the street-these beasts will bite your leg off, or worse yet, your privates.” On the way to the tram stop, he comes across a ditch with a board across it. As he crosses over the ditch, metal worker N. thinks: “If only they’d attached a railing to the board-someone could fall. How many drunks have already fallen in? It’s been a year and they couldn’t repair this? What kind of government is t his?! Do y ou have to file a complaint?” After crossing the ditch, metal worker N. lifts the legs of his pants which he washed just yesterday and walks with an unnatural gait so as not to splash any of the greasy mud covering the asphalt for a quarter mile around on his pants. Finally reaching some dry asphalt, he stomps his feet to shake off any mud from his pants. Examining his pants, metal worker N. t hinks with satisfaction: “The mud only sp lattered up to my belt. Yesterday Vaska, the lathe operator, showed up and he was covered in mud up to h is ears. So what kind of people is t his?! We’re like pigs, we live in mud. Is it so hard to fill in a ditch?! So what kind of government is t his?!” As he waits for a tram, metal worker N. examines the people waiting at the stop. A lump of bitterness rises in his throat. “These are probably the people who pee in the elevator and make the ditches,” he thinks t o himself. Pushing someone out of his way, metal worker N. gets on t he tram. He sees an unoccupied seat and quickly s its dow n. An old w oman is st anding next t o him with a bag of groceries. M etal worker N. turns his head away and looks out the window, as if examining the landscape. “A nd where it t his old hag going in the morning,” thinks metal worker N. “ She should have stay ed at home. She probably gave birth t o the alcoholics who mistake the elevator for a toilet. And t hen demands resp ect!” M etal worker N. p asses t hrough the dilapidated revolving gate to the factory and sets to work. Placing a piece of metal in a vice, metal worker N. gloomily turns and files it. “ Why am I turning this? For the money? I keep turning and turning, and life stinks,” thinks metal worker N. He takes a half-liter jar and goes to the smoking room. There he fills the jar with water and places a boiling unit inside. He smokes a cigarette and then drinks tea from his jar.

“I’m like a loser here, drinking my t ea,” he thinks. “I’m sitting in the smoking room next t o t he toilet and drinking. No one cares about the working man! They could at least buy us glass cups.” He gets over it, returns to his w ork st ation, and continues to wor k the p iece of metal. Then it’s t ime for lunch. “Should I go to the cafeteria?” he thinks. “While I’m aiting in line, everyt hing will be overcooked. And all the cooks are crooks. They make the burgers with fat and bread. They could at least put a litt le meat in t hem. The salads are from y esterday, and the aluminum forks are all twist ed. They ’re animals, just like the ones t hat live in my apartment building. I guess I’ll go to t he smoking room and have a sandwich with tea. But I need to st eal a spoon f rom the cafeteria. Some bastard stole mine.” After lunch, metal worker N. continues to work away gloomily. He t hen takes a break and goes t o t he bathroom. “It smells w orse in here than in t he elevator,” he muses. He sits on the toilet and takes a piece of newspaper out of his pocket. “The edge of the toilet is all covered in shit. How can you sit down! You have to sit like a hen on cross-beam. You get as close as y ou can. They could at least have some toilet p aper so you don’t have to use newsp aper. They s ay t here are carcinogens in the newspaper. That’s alright as long as the toilets are free! But in the train stations, you have to pay to use the toilets. And if you don’t have any money, what are you supposed to do, sh…t in your pants? The sons-of-bitches who work there! You could pee your pants in front of them and they wouldn’t let you in without money!” Forgetting to flush t he toilet, metal woker N. leaves t he bathroom and goes back t o working his p iece of metal. He’s in a bad mood and his work doesn’t go well. Metal orker N. measures the part he’s made and compares it with t he blueprint. He realizes he’s screwed it up. He sp its on t he ground, recalling his dirty hallway, the smelly elevator, the ditch with a p lank across it , the half-liter jar for his tea, the t wisted aluminum forks in t he cafeteria, the pay t oilets, and he t hinks: “To hell with this p art. It’s good enough for t hese animals. Who cares if the car with this p art breaks down. It ’s bett er to have some son-of-a-bitch fix it t han to p ee in the elevator!” After work, metal worker N. passes through the revolving gate and leaves the factory. He stops by a store and buys a bottle of vodka to try to improve his mood. Together with Vaska, the lathe op erator, and Kolka, an unskilled laborer, he looks for a place where they can share the bott le. “They say that abroad workers go to restaurants t o drink. But here-restaurants are like gold. There are guards at t he entrance who won’t let you in.” Around t he corner metal worker N. shares the bott le with Vaska and Kolka. He walks home, fairly drunk. He gets to the ditch with a plank across it. A s he makes his ay across it, metal worker N. falls into the ditch, t horoughly covering his already dirty pants in mud. Swearing and cursing every one and everything, metal worker N. arrives at his building. The hallway is dark-someone has taken the lightbulbs. It takes a long time for the elevator to come. “What asshole is riding around on that ‘moving toilet’?” he wonders. “I need to t ake a pee, and would like to make it to my ap artment!” Finally the door of the elevator opens. Metal worker N. notes with satisfaction that the pee has dried and that someone has stepped in the other stuff. “What more can you take?” he asks himself. He then unzips his pants and pees in the elevator. “At least tomorrow I can ride in my own pee.” It’s clear that metal worker N. has been filled with a number of negative emotions from simple, everyday things, beginning with the dirty hallway in his building. A negative psychic aura hangs over him, and th is is reflected in t he results of his metal working. Amd t hroughout the count ry, t his has led to a decrease in the quality of Russian p roducts. A s a result of t his negative aura, metal worker N. has begun to find release in drink and in soiling himself. He p laces his hop e in the government and the p eople to create bett er living and work conditions for him, while he lazily goes about his metal working. But he doesn’t lift a finger to improve his situation. Generally, perestroika should have begun not only with economic projects but also with initiatives designed to force peop le to create better living and work conditions for t hemselves and to respect themselves. Yes, p eople need to resp ect themselves. We need to take an example from the Jap anese. The Japanese worker, regardless of whether he’s a metal worker, a lathe operator, or a garbage man, goes to work in a suit, with a white shirt and tie, and then changes into his work clothes. He’s proud that he has a job. He is glad to perform any kind of work because he respects himself and the people for whom he does this work. After work, Jap anese workers change clothes and, as a rule, go out t o restaurants-w hich are relatively inexpensive there-where they drink beer or saki and then in good sp irits return home. Any ditches in Japan are filled immediately. No one would even think of using an elevator as a toilet. A p ositive psy chic aura hangs over J apan.

Why then don’t the Russian p resident and legislators t ake measures to free Russians from t heir negative psy chic aura? The main reason, it seems to me, is that mot only d o they not understand the effects of a negative aura, but also t hey don’t understand t he causes of it. For example, hand towels hang in all the bathrooms in the Kremlin desp ite the fact that they ’ve been forbidden for a long time now as carriers of infection. Legislators and government wor kers dry their hands wit h t hem and then sit gingerly on t he toilet, like metal worker N. And not every bathroom has t oilet p aper; in place of it legislative acts are often used. One highly placed architect for t he city sat in a beautiful office, the door t o which shut with a load slamming noise, which shook the entire office. He didn’t not ice but the janitor was now hard of hearing because of it. The minister of culture has never made any att empt to convince Russian filmmakers not to s how only the negative aspects of life. Even if they’re t rue, you shouldn’t show filth all the time; youit. need choose good-looking actors, not short guys in opinion, ugly graywe sweaters. er watching films, metal worker N. recognizes his own reality and mocks Buttothis only talented, adds to his negativity and hopelessness. In my need to Aft a certain extent these to take an example from Hollywood films, with their fantasies and happy endings. I read in one of Russia’s most popular newspap ers that when t he magician David Copp erfield, who is capable of making buildings disappear, came to M oscow, the building Moscovites most wanted to disap pear was the p arliament building, with all its legislators. A fter reading this in the newsp aper, metal worker N. probably thought t hat making the legislators disapp ear meant making the entire Russian p eople disapp ear. The on es who were elected are no better than me, he must have thought. We shouldn’t endlessly abuse our legislators and present them in an idiotic, comical light. The negative aura over Russia reached its apotheosis in the gubenatorial elections in Irkutsk in 1997. Three men were running for governor: a thief, a violent offender and a homosexual. The newspapers rep orted on t he “merits” of each of t he candidates. The p eople elected the t hief. Evidently, thievery was more attractive to t he residents of Irkutsk t han violence or homosexuality.

“What kind of people are we,” asked the residents of Irkustk . “We have to choose a governor from a t hief, a violent offender and a homosexual!” But t here aren’t only negative things in our life. There are good things, too. But as long as the negative aura remains, the good things are forgotten.

Art in the Hallway M y secretary is a 19-y ear old Cossack, Irina, from the city of Volgodonsk in t he Rostov region. Once, when she was with a group of girls, a drug addict fired at them ith a p istol. She was hit in the ey e. We performed t hree very complicated surgeries on her and were able to save her eye and her vision. While she was in our clinic, our doctors were amused by Irina’s speech, which was filled with an enormous number of folk say ings and t urns-of-p hrase and was marked by a particular tenderness. For example, in the central region of Russia a woman doctor may be refered to rudely as a vrachikha. Of the woman doctor who w as treating her, Irina said: “Lilya Fuatovna is a good vrachitsa.” Once, after the bandages were removed from her eye, she said: “There’s a voronok [a little crow] over there.” I didn’t understand; I knew a voronok t o be a vehicle used to t ransport criminals. It t urns out that Irina used the word t o refer to a vorona [a crow]. She called a soroka [magpie] a sorochka, which confused peop le who were earing a sorochka [shirt]. In her idiom, zvezdy [stars] w ere always zvezdiavochki, a bliudtse [saucer] was a bliuditsa, and instead of saying pozno uzhe [already late], she would say pozdniachki uzhe. Utrom [in the morning] in her lexicon was alway s s utretsa. She called karmany [p ockets] vtulki, and little pockets, vtuliavockhi. I read her the excerpt about t he metal worker and then asked her op inion. “Not all entry ways are like that,” Irina said. “When I enter my building in Ufa, the dirt is up setting; there are cucumbers and ot her garbage on t he floor. It’s dark-I t hink the lights have been tur ned off, and I’m shaking with fear. I immediately lock my self inside my apartment. I’m s urpr ised. Buratino has become rich but it’s a mess. In Volgodonsk, where I’m from, our entryway s are decorated.” “With curse words?” “No, we’re a clever people. We understand that the entryway and other public spaces are like your own. My parents bought cement and paint. The children filled in all the holes with cement, and then our dads painted the walls. Only one selfish man refused to give any money.” An t hen she said, “Then t he boy s and girls got involved and began to draw t hings on t he walls. One boy was t he designer. He drew out lines on t he wall and we colored them in. I made a zebra and a p enguin; the others made other things. Each of us tried to make his or her painting the best .” “And what impression did your decorated entryway make?” “Oh,” Irina said, “I can tell you that every person that entered our building exclaimed: “Look at that. Well, I’ll be. It’s like a picture gallery!” And all the kids from our floor have turned out well. All of them completed their education, and there’s not a single drug addict. We made something beautiful with our own hands. The oldest child on our floor, Natashka, is already married. She liked the p aintings so much that she st ill paints new things on her wall. Everyone who enters t he building praises us. No one is indifferent. Kids from ot her floors who’ve seen our p ictures have also st arted to p aint their hallways with beautiful things. No one locked the entrance.” “Has anyone ever defaced your hallways ?” “Yes, twice. The first time, it was a local drunk, Petrovich-the kind who s ells flowers at the market for t hree kopecks a bunch. But our kids sp ott ed him and roughed him up, telling him that we’ll throw peop le like him out in p ieces. Now when he comes to our building, he’s quiet but sometimes lies and say s t hat his w ife is bad. [???] He doesn’t understand that his wife can’t be good when she lives with a chronic drunk.” “And the second incident?” “A guy from up North came to see our neighbor, who was a Cossack capt ain. He had too much to drink and st arted to d eface the hallway. I was only litt le then but hen I saw him, I started to yell at him. I told him I’d tear his arms and head off and that on our floor we leave people like him to rot. It turns out he was hard of hearing. He got agitated and started to y ell at me. My dad heard the noise and came out into t he hallway. He told t he man that anyon e who insulted a child would die the same day and t hat p eople like him should be locked up.” “What do you think, Irina, do people in the South have better manners than people up North?” “I w ouldn’t say that. I t’s just colder here. When I arrived here in December, it was so cold the t hermometers almost burst , and my teeth chattered so, t hey almost broke. While in the sout h it’s warm; we grow grapes. But I like my job. I like my p atients.” In fact, t here is a warm, pos itive aura surrounding this y oung lady. And although she’s surrounded all day long by sick people, who come from all over Russia and from other countries, she never acts in a cold, official manner, like a traditional secretary. She always has a p leasant w ord t o say, she makes t he patients t ea and explains t o those w aiting that after an operation, I’m tired and need to rest a bit. Irina understands perfectly that people come to us as a last resort, and she tries to do everything to keep their hope alive. The patients love her in return. Their own positive aura is strengthened, which is an important p art of their recovery. For example, one woman from the Ukraine told me that after sp eaking with my secretary over the p hone, she came to us, fully convinced that she’d see again. And she did regain her sight. A nd our p atients from the Rost ov region are treated with sp ecial care.

It’s hard to say what role the brightly p ainted hallway p layed in Irina’s development. But evidently these children and their parents were able to reverse a bad situation by transforming a filthy public sp ace into a work of art. The important t hing is that th ey were able to do it themselves, without pinning their hopes on t he peop le or the government, like metal worker N. Naturally, a positive psychic aura began to form around the r esidents of th is floor because good defeated evil. And we can only hope that the Cossack Irina will remain the same and never forget her endearing idiom. What can we do with t he hallways of Russia? In my opinion, we need to fine residents for dirt and disorder in their hallways. A t first glance, it might s eem better t o scold the housing authorities, which should p aint and clean up the hallways. But this is w ishful thinking. The housing authority workers who clean up these hallway s have for a long time now had a negative aura, feeling hatred for the swinish residents. When they paint these hallways dirt y green, their “w ork” is rewarded with spit and curse words. Money won’t solve this problem. They’ll take the money, but they won’t do any serious remodeling for residents who’ll spit and blow their nose on it. And the negative aura grows stronger. If we begin to fine people for dirty hallways , the residents w ill quickly isolate the worst offenders and make them pay the fine. Afraid of being fined, they’ll collect money and clean up the hallway t hemselves. Then t hey’ll make one of the retired p eople on t he floor, who are tired of doing nothing, into a watchman, so the hallway stay s clean. Soon y ou’ll see a competitive impulse arise: Whose hallway is the nicest? For example, I quickly found out who in my building was peeing in the elevator. I went up to a group of boys and asked them sternly: “Are you the ones peeing in the elevator?” “No, it’s not us. It’s Dima from the second floor,” answered the boys , hanging their heads. At my request the boy s roughed up D ima from the second floor and the incidents in t he elevator stopp ed. But about six months later someone started to p ee in the elevator again. The same boys t old me that a drunk from t he seventh floor as doing it. At my request a local policeman had a word wit h him, but because there was no law that dealt sp ecifically wit h t his behavior, the man from t he seventh floor continued to pee in the elevator. I then t ook a magic marker and wrot e in the elevator: “ The one w ho p ees here-is a t otal queer.” The boy s t old me that the drunk simply erased what I’d writt en and again pissed in th e elevator. I wrot e again on the wall of the elevator and the nickname “queer” stuck to the drunk, who was now accompanied by the boys as he left the building. Out of shame the drunk stopped peeing in the elevator and soon moved out of the building. Evidently, he still had some pride. I’m not advocating that people write similar things in every elevator, but a p erson should be afraid to deface public places. In t his respect a story by M ikhail Zoshchenko is worth citing: A Russian writer was walking down t he street, indignant at t he landscape of dirt, puddles, and dead cats. Suddenly he was given an op portunity to t ravel to Germany. As he walked down the German streets, he admired the cleanliness . ??? He had to use of bathroom and found a public toilet. He entered and admired the cleanliness and the violets on the windowsill. “They’ve done things right,” he said, as he fastened his trousers and turned the doorknob. But the door wouldn’t open. The writer began to shout. A group of Germans gathered outside and sp oke to him in their incomprehensible language. Soon the Germans found a Russian-speaker, who said: “Turn on the wat er and clean up the mess y ou’ve made, t hen the door will open automatically.” The Russian writer t hen realized that even the well-mannered Germans had to t hink up all kinds of t ricks to p reserve cleanliness and order. I believe we shouldn’t be afraid t o force people to behave themselves. Good manners don’t come of their own accord. You have to fight for t hem. If, in addition to fining drivers for failing to wear a seat belt or for speeding, we included among the duties of our traffic police fining careless ditch diggers or paving “experts” who lay asphalt over puddles, then our streets would be as clean as those in Europe. If our traffic police fined drivers who park on lawns and spread newly laid top soil all over the city, then our cars w ould stay clean in the rain and no one’s t rousers would be sp lattered with mud. If we fined the residents of our villages who turn their streets into muddy ruts usable only by tractors or as pig stys, then they would order some gravel and build normal roads. If the p eople who ow ned dachas were required to invest money not only in their own gardens but also in the building of roads to t heir dachas, then y ou could make it to y our dacha in the fall withoutan SUV. Unfortunately, we’re all like metal worker N. We need to force ouselves to change our lives and create an aura of positive emotions. Only we can replace a negative aura ith a positive one, and we must do it consciously.

The Role of the Country’s President Let’s p onder the question of why the p resident of the country has such great p ower. Whether he is intelligent or stup id, good or evil, progressive or reactionary, he nevertheless possesses enormous power. In every country there are undoubtedly individuals who are much smarter and more capable than the president, but they will never possess a fraction of his power, even if their articles were published everyday in the papers or their speeches were broadcast non-stop on television. Why is that? Let’s t hink back to a t ime when political power in our country began to come loose from its moorings-for example, in the final months of M ikhail Gorbachev’s administration, when his speeches no longer made any difference, inciting only laughter. How did an idol, upon whose every word we once hung, become so insignificant and laughable?

One had the impression that some superhuman forces for some period of time supported the president and allowed him to hold sway over the masses, and then these forces turned away from him, transforming him into a pathet ic marionette occupy ing the office of president. In my opinion, the enormous power of a country’s president can be explained by the fact that the psychic energy of the masses-the country’s citizens-is focused on the elected president, as if delegating to him authority not only to run the country but also to direct the fate of every individual. The hopes and dreams of every citizen are transmitted in the form of enormous waves of p sy chic energy in anticipation of p rogressive leadership. If the hop es and dreams of t he masses are not justified ithin a certain p eriod of time, then the p sy chic energy emitt ed by them will begin to weaken and, as a result, t he pow er of the p resident will be shaken. In other words, a country’s president must not forget that he is not only an individual with his own earthly cares; he also represents the concentrated psychic energy of his country ’s citizens, w ho expect him to justify their hopes. M oreover, the larger the country, t he greater will be the concentration of psy chic energy in the president. The person who becomes president must remember that he is passing into another p sy chic stat e as the epicenter of the country ’s psy chic energy. In sup por t of this idea, let’s take a look at th e speeches of M ikhail Gorbachev from ten y ears ago and today. He says more or less t he same thing in those sp eeches, but ten y ears ago, when he was at the epicenter of t he country ’s psy chic energy, his sp eeches incited a flurry of emotions. Now that he is far from that ep icenter, no one pays any attention to w hat he says. For a p resident, it’s very frightening to find yours elf outside that ep icenter for it is what gives him unlimited p ower, as well as a sense of satisfaction in his own importance. It’s very nice to be at t he epicenter, and so losing that position causes such great suffering that it might have been bett er never to have been at t he epicenter to begin with. How does one preserve a position at the epicenter? Based on the ideas put forward in this book, I would advise the president never to use his position to establish a cult of p ower, but rather to take advantage of t he great p sy chic energy of millions of p eople to establish a cult of know ledge, goodness, and love. We must remember that all previous civilizations on earth have p erished because of a cult of p ower. We must r emember that a cult of p ower is a manifestation of negative psy chic energy, hile a cult of knowledge, goodness and love p roduce positive manifestations of psy chic energy. We must r emember that a cult of p ower, op erating on t he principle of acquiring power by any means elicit bad t hings from p eople and contribute t o t he formation of a negative aura over the country, while a cult of knowledge, goodness, and love leads to the formation of a pos itive aura, which facilitates p rogress. We know that under communism all our leaders exploited the cult of power, although they did leave some room for knowledge and goodness. But what about Boris Eltsy n? Unfortunat ely, we must admit t hat t his man who defeated communism could not resist the t emptation t o relish his hard-won power or avoid falling under the influence of the cult of pow er. Eltsyn was a true popular hero and he deserved to be at the epicenter of the people’s hopes; however, he didn’t know how to take advantage of this position. The people expected great things from him, but Eltsy n consciously gave the economy over to one economic theory -that of Egor Gaidar-and expended all his efforts in strengthening his own personal cult of p ower. While struggling with parliament and the congress of people’s dep uties, he managed to preserve and strengthen his power, even after having sacrificed the Soviet Union. All the same, he failed to understand t hat his pow er would have been even greater if, while at the epicenter of the country ’s psy chic energy, he had created something construct ive rather than simply defending his pow er. Gaidar, with his th eory of economic development, fell outside the epicenter, while Eltsyn, who remained in the epicenter, directed people to engage not in creative work but in political struggles. It’s a shame that Eltsy n failed to understand this and probably never will. It was during his administrat ion that corrup tion and criminality flourished, ponzi schemes, like “MM M,” app eared, a criminal war in Chechnia was waged, and t he chaos in our banks reached its ap ogee. Simultaneously, the p ositive psy chic energy of Russian citizens, directed at the epicenter and t he president, began to wane, malice and negativity grew, and the p resident was t ransformed from a pop ular hero into a marionette. In his struggle for pow er, Eltsy n forgot about t he peop le that had p laced him at t he epicenter of their hopes. He was only elected to a second term because he ran against the communist Ziuganov, who w as associated in the peop le’s mind with a return to t he monotony of communism, with its sy stem of food rationing and empty store shelves. Nonetheless, there are peop le in Russia who understood how damaging the cult of power is and resisted the temptation to enter its embrace-for example, the presidents of t he autonomous rep ublics of Bashkortost an and Tatarstan, M urtaza Rakhimov and M entimer Shaimiev, resp ectively. The national sovereignty of t hese republics allowed th em to sep arate themselves from Russia’s laws and the negative aura created by the cult of power, and t o give themselves over entirely to constructive work.

These t wo men did not sp end their time watching potent ial rivals; rather, all their attent ion was directed at t aking care of peop le, businesses, collective farms, farmers, and so on. In this way, President Rachimov was able to combine all the companies involved in oil extraction, oil refining, and energy production in Bashkortostan into a a single complex with a single goal: to decrease sharply the number of middlemen. This allowed him to direct resoucres toward the development of manufacturing rather than lining the p ockets of middelemen. This is largely t he reason Barskotost an has such a stable economy, which cannot be said of many regions in Russia. An ent irely unexpected and curious moment in the p olitics of President Rakhimov was the decree, which can be p araphrased in simple language as “farms are a p lace for th ieves.” In sup port of these words, allow me to recount a conversation with a certain Fanis, who runs a farm in one of our collectives. “Fanis, do they steal fodder on your farm?” I asked. “Of course! Almost half of it is stolen…” “Who takes it?” “Everyone w ho lives in the village. How are you gonna feed y our cow w ithout fodder? You see, they don’t give us land, all the equipment belongs t o t he collective farm, and you can’t reach an agreement with the chairman of the farm… so people steal…” “Hold on a second, Fanis. According to Russian law, any member of a collective farm can have land and grow anything he wants on it. Wouldn’t it be better to grow your own fodder than to steal it?” “It ’s impossible to do t hat. The chairman won’t give us any land. If he gives away all the land, what power will he have left? And he wants power… So it’s bett er to steal.” “And does the chairman steal?”

“And then some! Do you know how many cows he has?!” “T hat means, it works like this: the milkmaids w ork and everyone else st eals?” “Yeh, the milkmaids w ork a lot-they get up at five in the morning. And t hey h ave their own cow at home to milk. And t hen they have to walk three kilometers through the mud to the farm.”

“And do you court the milkmaids?” “No one courts them!” “Why’s that, Fanis?” “Everyone in t he village would find out !” “But if it’s night, y ou have an office on the farm, don’t y ou?” “It’s impossible to do anything on the farm.”

“Why, Fanis?” “As soon as you bring a milkmaid to the farm at night, someone is sure to come by to steal fodder and they’ll report you!” President Rakhimov has largely succeeded in dismantling this corrupt system of collective thievery, when every member of a collective farm engages in theft and, out of fear of the chairman, subjects himself entirely to his p ower. The p resident of Bashkortost an has managed to break this sy stem in many collective farms by forcing peasants to take land and to resp ect themselves. Moreover, he made the collective farms st op p lowing wetlands and grazing their catt le in the woods, he moved many farms from the banks of rivers, and so on. President Rakhimov applied the full force of his power to completing these constructive tasks. He used his power not simply to p rotect it, but t o engage in useful undertakings. President Shaimiev of Tatarstan made use of tw o key things in his constructive work: the flexible tax system and the p rinciple “Help t he strong not t he weak.” Applying the flexible tax system, President Shaimiev saved many businesses from imminent bankruptcy. For example, after entering the free market, it became unprofitable to extract oil in Tatarstan. As a result, t en thousand oil workers were threatened with job loss. The p resident of Tatarstan gave the oil workers a tax break, telling them they w ould only have to pay income tax. The oil workers flourished under these conditions and soon became employ able. Now they pay their taxes and an industry was saved. The same thing happened with the K azan medical instrument p lant, which now successfully competes on the international medical instruments market. A nd a similar t hing happened wit h t he military factories in Tatarst an. For example, one factory makes supersonic bomber jets at one billion dollars a p iece. The p rinciple of helping the strong, according to which money is invested only in “st rong” enterp rises (collective farms, individual farmers, businesses), has led to the rapid rise of the “strong” and the bankruptcy of the “weak,” followed by their incorporation into “strong” enterprises. The “weak” enterprises, which now found themselves in t he hands of the “strong,” were forced to learn how t o work effectively. The results were immediately evident. F or example, grain harvests in 1996 reached, on average, 28 centners per hectare (more than in the Kuban region), and in many regions it was more than 60 centners (which is more than in the Netherlands). Aa a result of President Shaimiev’s actions, for several years now Tatarstan’s economy has enjoyed an average annual growth of 4.5%, at a time when the economy in many ot her regions in Russia has suffered annual declines. At the ep icenter of his p eople’s hop es, President Shaimiev realized how harmful a struggle for power could be and so was able to avoid the effects of the cult of power. This is why he enjoyes the love of his people, Russians and Tatars alike, and in the last elections 96% of the people of Tatarstan voted for him. This man, who did not struggle for power, returned to power effortlessly, thanks to the love of his people. If all presidents understood when they came to power that they are at the epicenter of their people’s hopes, which they must justify, if they understood that power can be preserved through constructive endeavor, t hen p rogress and the people’s lover w ill quickly follow.

What I Would Do as President It seems a litt le pomp ous t o give recommendations. Nevertheless, I would like to give my opinoin, based on the findings elaborated in this book. Specifically: 1. A president must realize that he is at the epicenter of his p eople’s hop es and that he must just ify t he hope placed in him through constructive endeavors. A struggle for p ower is sweet and always brings a lot of attention t o those engaged in the st ruggle, but it means nothing to t he peop le; it only has meaning for thos e political institut ions seeking power. Const ructive work is less evident, it takes p lace over time, but it is t he only w ay t o make progress, and securing progress is the role of the president. Leaders that dedicate themselves to revolution or a struggle for power go down in history, but leaders who engage in const ructive work and secure progress become pop ular heroes. 2. A president must understand that a world of p sy chic energy exists, and because of it a negative or positive aura may hang over a country. The t ransformation of a negative aura into a positive one is the most important task of political institutions, for it secures progress and prosperity for the country. 3. The president of Russia must know that today a majority of Russians are like the postcommunist metal worker N., indignant over the dishonest behavior of other people, while engaging in dishonest behavior himself. The negative emotions aroused by little things, the complaints, and the substandard work of these p eople contribute to the formation of a negative aura over the country. These p eople need to be re-educated. To that end, our mass media must broadcast p ositive examples of individual initiative in cleaning up public spaces, like that of t he children who p ainted the hallway s in t heir building. T he president and the government must adop t a series of legislative acts t o p unish th ose who deface public spaces or disp lay a lack of initiative in keeping hallways, public toilets, streets, villages, cooperative gardens, and other p ublic spaces clean, and to encourage those wh o take such initiative. Forcing people to respect t he principle that each of us is responsible for ensuring cleanliness and order in public spaces will lead to an improvement in the behavior and kindness of Russians, and as a result, will increase the quality of Russian products. 4. We must convince our mass media that t hey do indeed represent the “f ourth branch of government,” and so also have a responibility to t he peop le. Those who run our mass media outlets must understand that constantly broadcasting stories about scandals and power struggles, while paying little attention to the positive aspects of our lives, such as scientific discoveries and stories of individual initiative, contributes to the formation of a negative aura over Russia. We have to improve t he quality of our commercials, refusing to use grotesque, idiotic-looking actors or to present t ampons as the greatest happ iness in a woman’s life. 5. T he president must limit t he costs of election campaigns for the office of governor, mayor, legislator, and of t he president. This is not just w asted money. This is harmful money insofar as it allows t he rich and corrupt t o occupy the highest pos itions in the land by propogating lies and handing out bribes. A law on campaign finance and its strict enforcement would dispel the cynicism among average citizens regarding the power of the rich. Elections have turned into dishonest games of chance for millions, placing the accent not on constructive endeavors but on the sw eet “t oo good to be t rue” promises of the candidates. 6. Regarding economic policy, it would be wise to study the example of President Shaimiev, who passed a series of measures in Tatarstan, based on the flexible tax

sy stem and t he p rinciple of helping the st rong. We must understand t hat t rue federalism involves t he economic independence of the regions while delegating to t he central government specific federal authority over national defense, energy policy, roads, etc. and payments in accordance with federal taxes. The federal government, on t he other hand, must realize that the over-centralized communist economy, which continues even tod ay, in which money goes from the regions t o t he center and is then redistributed back to t he regions, has so frustrated t he regional leaders t hat th e halls of t he Moscow ministries are notorious, and Moscovites seem to thos e who live on the periphery like a class of soulless bureaucrats. We must, through economic means, free ourselves from our negative feelings toward Moscow in order to enhance the authority of th e central government and to count er separatist tendencies. 7. The concept of the “ New Russian” does not designate a new ty pe of producer. Rather, it rep resents a new class of middlemen, who add their 100-300% to every exchange of goods and services. The p eople understand t hat New Russians lend their money easily and t hat their “p ercent” in the end comes out of the p ocket of every one of us. A nd so their Mercedes and magnificent banks are p erceived by average Russians not as the fruits of their labor but as t heft, which strengthens the negative mood in the country. Desp ite the fact t hat t he middleman p erforms a useful task, filling our empt y store shelves, for example, we must pass a series of legislative acts t o limit t he excessive profits from intermediary operations. Competition is not always capable of lowering prices and restraining inflation because there are unavoidable monop olies (in airlines, trains, and energy ). Th erefore, in many capitalist countries a sy stem of limited price increases has been adopt ed in regard to certain basic products, such as heating, electricity, bread, st eel, which affect t he prices of ot her products. A middleman is allowed to add 7-30% t o the p rice of a p roduct, depending on th e product ty pe, and any amount over t hat p ercentage is p rosecuted by law. Such an app roach lowers p rices, slows inflation, and limits excessive profits by middlemen, which, as a result, decreases organized crime. But most importantly, it prioritizes producers, not those who just “buy and sell.” I believe that t he p resident and legislators must understand t his, even when t heir children and relations work at companies and stock exchanges as intermediaries. Money doesn’t come from thin air; it moves from one person’s pocket into another’s. An intermediary, who puts money in his pocket without limit, does harm to society, by “legally ” taking money away from people. He should receive only as much as he’s earned. The negative attitude on t he part of p roducers toward a sy stem of “buy-s ell” cannot lead to any good. M iddlemen can destroy a country. 8. T he president must end the banking crisis in Russia. He would do well to remember T heodore Roosevelt, who during a period of wild capitalism temporarily seized many banks and audited them. As a result of these audits, many banks were closed and their assets transferred to healthy banks. After this, the country entered a period of progress, corruption was p rosecuted, and the crime rate went down. In order to understand the role of banks in society, just look at the most beautiful buildings in M oscow and other cities. They belong to t he banks. The cost of one such building is est imated in t he tens of millions of dollars. These buildings stand as a s y mbol of power and wealth, and also suggest w ho t he real masters are. Bank employees are like magicians-their work is a secret. Where do banks get t he money t o build these gorgeous buildings? Banks get this money from t he sup erhigh p ercentage rates t hey charge for credit and t he sup erhigh cost of banking services. Whereas in developed countries profit from credit is 5-7%, in Russia it is 100-300%. T hat means, for every ruble borrowed from a bank, y ou have to pay back at least two. Naturally, the banks make enormous profits while businesses that cannot survive without bank loans find it difficult to give back to the bank an extra ruble or two for every ruble borrowed. The unfairness of this is so obvious it doesn’t need to be discussed. One shouldn’t put any hope in the idea that competition among banks will lead to a decrease in lending rates-Who would refuse t his easy money ?! If a bank were to collapse, it’s unlikely the president and vice presidents of the bank would lose any money. They would have transferred all their “lost” assests into their off-shore accounts. Off-shore z ones and Swiss bank accounts, w here peop le can keep secret accounts of st olen money, are an international tragedy. I can only imagine the courage Roosevelt must have had to force the US banks to their knees and to p ut a st op to t he banking crisis there, which brought w ith it crime, corrupt ion, a fall in p roductivity, and an increase in negative attit udes tow ard the government. I’m convinced that a Russ ian Roosevelt will soon app ear with t he same courage. Then our people will no longer be up set by the beautiful buildings occupied by our banks, w hich seem like myst erious dwellings in which the average person is fleeced. Then t hese buildings will truly belong to t he people. 9. Russia will always be recognized for its s cientific research and its brilliant scientists. Today, in t his time of w ild capit alism, Russian scientists are forced t o t ake a back seat t o our new businessmen. Any New Russian capable of adding and subtracting makes a hundred times more than a professor. The p resident and our legislators must f ind the means t o sup port our crumbling academic sy stem. Of course, not all research, esp ecially the most important, will produce quick investment in production and profits. But science, like sport s, adds to t he prestige of a country. For example, when President Shaimiev gave 46 million dollars for a medical research center, he said t hat if p eople from all over Russia and the world come to K azan to be treated, this will add to t he prestige of Tatarst an and in the end will increase investment in the republic’s economy. Or take the example of President Rakhimov, who began construction of a new complex for our AllRussian Center for Ey e and Plastic Surgery, despite the fact t hat it was an All-Russian center, not a Bashkir center. But s cience is not only a question of pr estige. Science establishes a hierarchy of knowledge, which, according to the laws of psy chic energy, can stand in opposition to negative psychic p henomena. If, for example, our television st ations and newsp apers carried a column “Conversations with Scientist s,” then t he following day average Russians, like the metal worker N., would d iscuss th e issues raised and sp end less time cursing the dirty hallways and complaining. The h ierarchy of knowledge belongs together with other ps y chic phenomenon, such as goodness and love. Knowledge, goodness, and love form the basis of the torsion fields of the Other World. We are not just ph ys ical forms of life on earth, but also children of t he Other World. 10. T he p resident must increase patriotic feeling in t he country. A mericans understood this a long time ago; average Americans want to hang their country ’s flag outside their homes and t o sing the national anthem. Pat riotism in Russia has fallen to an all-time low. T he role of p atriotism cannot be underestimated; it’s reflected in the fighting spirit of our army, the desire to w ork for the common good, love of country, and many ot her things that are intangible but have enormous significance for the

life of the country. Patriotism rep resents another kind of p ositive psy chic energy, which can stand against the t errible negativity in our country. How can we increase patriotism in Russia? First, our mass media outlets must understand that constantly presenting the p resident and our legislators in a comic, if not idiotic, light does nothing to fost er pat riotism or a love of country. Second, the p resident, his ministers, and our legislators must r emember that th e patriot ism of the average Russian depends t o a large extent on them because they are at the center of the p eople’s hop es. Third, t hose who run our television st ations and newsp apers must always include pat riotic moments in t heir media products. Everyone respects a country where patriotism and love of country are strong. This is why people were glad when the major of Moscow, Iurii Luzhkov, came out in defense of the Russian city of Sevastop ol, when Ukrainian nationalists sp at in the face of M oscovites. If Russian p atriotism is st rong, no one will dare to offend Russia. The spirit of patriotism was always strong among the Russian people, and today we must revive that spirit. As I concluded my thoughts on the reform of Russia, I was surprised that so many of them had to do with the misunderstood world of psychic energy, which is only intuitively accessible. Evidently, the fact that we are children of t he Other World leaves a deeper imprint on us than t he desire to eat, drink and sleep. Now, after my trip to the Himalayas, I understand that life on earth was created in the Other World so that we might master the physical world. As we master that world, we must apply not only purely physical means to attain progress but also the fundamental psychic principles of the Other World, at the basis of which lie goodness, love, and knowledge. I believe that Russ ia will become the most p owerful nation on earth when the p ostcommunist metal worker N., with his complaints and bad behavior, is t ransformed into someone more like the Cossack Irina, who decorated the hallways in her building.

Chapter 7

Goodness, Love, and Evil

In concluding this book, I had p lanned to offer a summary of the facts and arguments p resented. But quite unexpectedly, I realized that underlying the surp rising natural phenomena I described-people p reserved in caves, Shambala, the last message of “SoHm,” and so on-was t he unity and struggle of simple and well-known concept s: “goodness,” “love,” and “evil.” And the more I thought about this as a scientist, the more significant and p rofound these w ords, used by every religion on earth, became. What is goodness? What is love? What is evil? Relying on examples from everyday life, we can only give rather unsophisticated definitions of these concepts. We judge someone as good by his inclination to help t hose in need, by his k ind words, by his selflessness, and by a number of other p ositive qualities. We think of someone who is evil as, among other things, envious, a careerist, a criminal, and a cheat. And we’ve all probably experienced love and remember the feeling of elation, the surge of energy, the adoration of another p erson, and the sw eet, sleepless nights. If we were to examine the concepts of goodness, love and evil more closely, we would realize that such emotional categories cannot be measured or analyzed by material means. These concepts are located on a subconscious level, and only an intuitive whisper from t here will solve the myst ery of this emotional puz zle. But t he power of this intuitive whisper is at times so great that we find ourselves under the sway of our emotions and want t o solve their myst ery. Love, for example, has led to t he destruction of entire countries and p eoples, as well as to international discoveries. The feelings of envy and love of pow er have caused the death and imprisonment of millions of p eople, and so on. Where is t he source of the incredible power of this intuit ive whisper, which directs us t oward goodness, love, or evil? In order to answer this question, let’s look at the fundamental aspects of the universe and anthrop ogenesis, as were laid out in t his book. M atter, which arises from the Absolut e, is separated into t wo worlds: t he metap hy sical world and the p hy sical world. The p hys ical world gradually changed, forming galaxies, stars, planets, and interplanetary gas. T he sp iritual world or t he world of high frequency particles also changed but along a different p ath. Torsion fields began to app ear in the metaphy sical world and t hey gradually became more complex. That is, the metap hy sical world evolved as its s pinning torsion fields of high frequency particles developed. It was t hese torsion fields, we believe, that became the source of our basic emotions: goodness, love, evil, and the intuitive whisper we hear at every moment.

The A pp earance of Goodness, Knoweldge, and Evil The t orsion effect, that is, the s pinning of fields of high frequency p articles, p layed a large role in evolution for information is preserved in t he sp inning torsion fields. This information also exerted a reverse influence on the torsion fields, encouraging them to grow more complex in order better to preserve information. In other words, the t ransfer and preservation of information by the fields was nothing sup ernatural; just t hink of television or radio. Some forces in the metaphy sical world caused the fields of h igh frequency p articles to sp in; other forces caused them to stop sp inning. The forces that caused the fields to spin were useful (positive), as they facilitated the preservation of information, while the forces that caused the torsion fields to stop spinning were harmful (negative) in that they erased information. Phy sicists have established that psy chic energy (thought, emotions, intuition, etc.) is located on a scale of high frequency p articles and has a direct relationship t o the metaphysical world. In other words, when we think, we use energy from the metaphysical world; our brain contributes to the spinning of the soul’s torsion fields. This is why many p hys icists, such as G. Shipov and V. Lobankov, draw a direct link between the metaphy sical world and the world of ps y chic energy ; and they believe a person’s soul, or sp irit, to be a bundle of energy from the metaphy sical world in the form of sp inning (torsion) fields. From this we can conclude that on a p sy chic level the sp inning of fields in the metaphy sical world, which functions to preserve information, is associated with good, and unsp inning of t hese fields, which erases information, with evil. We experience good and evil because we are the p roducts not only of t he phy sical world but of t he metaphysical world, as well. The feeling of goodness is the feeling of information preserved in the torsion fields of our soul, while the feeling of evil is the feeling that information has been destroy ed. In t his way, good and evil are fundamental categories of t he metaphy sical world and lie at the basis of its evolution and development. When good t riumphs, information is p reserved in the t orsion fields of the metaphy sical world and knowledge app ears. When evil triumphs, knowledge is dest roy ed. Knowledge, at the basis of which lies the experience of t he struggle between good and evil, facilitates t he victory of t he good and evolutionary progress. T herefore, we can sp eak of the unit y of goodness and knowledge, which represent a single category: goodness plus knowledge.

Initial, Secondary, and Tertiary Good and Evil As I see it, dur ing the initial period of evolution of the metaphys ical world, there existed only initial good and initial evil. The st ruggle between them at t hat t ime was “t o the death”: if goodness t riumphed, its victory would be tot al, and if evil triumphed, it would destroy goodness. In t his uncompromising struggle, goodness triumphed because it acted together with knowledge. Evil began to disapp ear.

But w ith t he disapp earance of evil, the evolutionary development of t he metaphy sical world slowed, since knowledge consisted first and foremost of information regarding the struggle of good and evil. Evil also went t hrough its own evolutionary process. If evil in its initial stage represented energy of the metaphy sical world in the form of non-spinning torsion fields, hich erases t he information or know ledge held in them, then secondary evil represent ed energy of high frequency p articles in the metaphy sical work t hat sp un in the opposite direction of goodness. Such “evil” or negative torsion fields were also capable of holding information regarding the struggle between good and evil, which it could use in this struggle. In resp onse to the appearance of secondary evil, secondary good arose in the form of more complex positively sp inning torsion fields, which now p reserved information regarding the struggle with secondary evil. Now a struggle arose between positive and negative forms of knowledge. As a resp onse to the appearance of secondary goodness t here appeared a tertiary form of evil in the form of more complex spinning negative torsion fields, which in turn cont ained information regarding the st ruggle with secondary goodness. Then, as a resp onse to the app earance of tertiary evil, a tertiary form of goodness ap peared in the form of complex spinning torsion fields, which contained information regarding the struggle with tertiary evil. Then t here appeared a fourth and fifth form of good and evil, and so on, in an evolutionary process that p roduced increasingly complex torsion fields in the metaphy sical world as a result of the struggle between good and evil. Gradually very complex or, figuratively s peaking, multi-layered torsion fields ap peared in t he metaphy sical world, containing an enormous amount of p ositive and negative energy simultaneously. Not only were good and evil opp osed, but s o were positive and negative forms of knowledge. It follows then that evil was a central feature of the evolutionary process, without which progress and the development of the torsion fields of the metaphysical world ould come to a halt. Why then don’t we sp eak of good and evil as equal partners in evolution? Why do we p reference good, associating progress and development ith good alone? We can find the answer t o t his question if w e recall the fact t hat t he initial forms of good and evil were opp osed according to t he principle of the uncompromising tot al destruction of one by the ot her. The s truggle between good and evil facilitated p rogress when it t ook p lace at higher st ages. But God forbid t his struggle should take place at the initial level! Then if evil were victorious, all information would be erased from the torsion fields of the metaphysical world-and an information crash would occur! Nat ure would have to begin its evolutionary work all over again! Therefore, t he forces of good cannot allow evil to triumph on any level for evil might then reach the intitial level and triumph there. And so, we must not reconcile ourselves with evil; we must remember that indifference to evil could have tragic results.

What is Love? In the evolutionary struggle between good and evil, during which both good and evil forces acquire knowledge, there is one thing that tips the scales in favor of good. That thing is love. How do we define love in terms of our hy pothesis regarding the t orsion fields of t he metaphy sical world? Love, in my opinion, represent s t he acceleration and intensification of t he positive spinning torsion fields of t he metap hys ical world under the influence of other p ositive torsion fields. Figuratively sp eaking, when t wo positive or “good” torsion fields come into contact, their torsion fields accelerate, which allows them better to counteract negative spinning torsion fields, t o p reserve the information or know ledge contained therein, and to acquire new know ledge. When negative or “ evil” torsion fields come into contact, their t orsion fields do not accelearte. Therefore, evil does not know love. Evil knows only self-love, which means t hat negative sp inning torsion fields on the secondary and tertiary levels, and bey ond, can intensify one another only within a single complex of t orsion fieldsthat is, within a single soul. Love functions first and foremost on the initial level of torsion fields, p rotecting that level from evil, which is capable of erasing its information and destoy ing the soul. In the op position of good versus evil information, love is capable of saving an individual’s soul. T his is why, t hanks to love, good always t riumphs. Love ensures the preservation and acquisition of knowledge in the sp inning torsion fields of the metaphy sical world

How Is the Other World Structured? In the course of w riting this book, I’ve come to the conclusion, based on information from contemporary p hy sics and religious t exts, that the Ot her World is a wavebased cosmic form of life in the metaphy sical world. In this chapter, I analyzed the concepts of “ goodness,” “love,” “knowledge,” and “evil” from the point of view of the physics of the metaphysical world, and suggested that these concepts lie at the foundation of the Other World. A wave-based cosmic form of life?! It is difficult to imagine that such a thing exists. What is life? Life is first and for emost th e abilty of a material subst rate to preserve and transfer or p ass on information, as well as to improve itself, that is, move along a path of progress. If t he pr eservation and tr ansfer of information through our genes is the basis of life on earth, then t he preservation and transfer of information in the t orsion fields of t he metaphy sical world is the basis of the wave-based cosmic form of life. Progress in this w ave-based form of life occurs through t he unity and struggles of good (positive phy chic energy ) and evil (negative psy chic energy). The ap pearance of subsequent forms of good and evil (secondary, tertiary, etc.), following the initial forms, as well as the mutual acceleration of “good” sp inning torsion fields up on contact, led to t he formation of the Ot her World, composed of very complex field st ructures, capable not only of p reserving and transferring information, but also of p rogressive self-improvement. These complex bundles of (p sy chic) energy in the metaphy sical world, which can be described as multi-lay ered spinning torsion fields, constit ute our souls. The sp irit, as we know from religion, is immortal. The torsion fields of the soul (the ethereal body) can disapp ear, t hat is, t he information contained within t hem can be erased, but the central torsion fields of the soul, or the sp irit, in which the most important information is writt en, remain forever.

In religion there are the concepts of good and evil spirits. Evidently, what is meant by that is that a good spirit contains information that spins primarily in positive torsion fields, while an evil spirit contains information that s pins primarily in negative torsion fields. The evolutionary p rocess in the Ot her World takes p lace through the struggle of good and evil; therefore, every soul contains both good and evil. However, in the case of good spirits, good prevails, and in the case of evil spirits, evil prevails. Nevertheless, a good sp irit has a greater chance of improving itself, that is, it is capable of accelerating its p ositive spinning torsion fields through contact with other p ositive torsion fields (love). This is why religions are constantly preaching Love as the basis of life and progress. The role of love in reinforcing good intentions when tw o souls or sp irits come into cont act is evidently the same as in the p rocess of evolution of the O ther World, hen souls came into contact and gradually united to form the Universal Information Field. T his grouping of souls, joined together in something like a computer network, led to the insript ion of information common to all the sp irits. The significance of this information in the evolutionary development of every soul intensified insofar as p rogress, which is brought about through the struggle of good and evil, involved not only self-regulation within t he confines of every individual sp irit but also general correction within t he Universal Information Field. T hese general functions were eventually allocated to a group of t he most highly developed sp irits t hat gradually formed their own common torsion fields, containing common information. The duty of managing the entire Universal Information Field with all its varied but connected sp irits sp ed up the development of t hese general torsion fields and increased their complexity. At their foundation was an enormous amount of information that was used to regulate t he wave-based form of life in t he Other World. This bun dle of energy, which has enormous p ower due t o t he volume of information it contains and its mental capacity, can be described as sup er-multilayered torsion fields. T his bundle of energy, I believe, is what we call God. God regulates t he wave-based cosmic form of life, which is also know n as t he Oth er World. God is, essentially, t he Cosmic Mind. In religious literature, one often sees mention of a Great Evil Spirit, who op poses God and governs all evil deeds. From t his, we can conjecture that there are two centers governing the wave-based cosmic form of life-a positive center (God) and a negative center (the G reat Evil Spirit). Is t hat t ruly the case?

It is difficult for me to evaluate this for my mind is infinitesimally weak in comparison with the Cosmic Mind. Nonetheless, I do not believe there are two gods-a god of good and a god of evil. There is only one God. From the arguments put forward above, it is clear that t he struggle between good and evil is t he basis of evolutionary progress in the Other World, and that every sp irit contains within itself both “good” and “evil” elements, which serve to st imulate constant self-improvement. Similarly, in my view, God, as t he central, sup er-pow erful Spirit, contains with Himself bot h p ositive (good) and negative (evil) features of p sy chic energy. God cannot be purely good because the regulation of life requires not only virtue but also p unishement. In addition, love and the struggle with evil are the basis for progress in the eternal, cosmic form of live. We should understand divine virtue as the highest praise in the struggle with evil, while a divine “evil” act is punishment for rejecting the struggle with evil and commiting a destruct ive, evil act. But G od would never deny the necessity of evil, because only in the st ruggle with evil do we acquire knowledge-it is t he basis of t he universe. Therefore, the idle phrase “God in one” contains not only the not ion of the unity of all religions, but also t he concept of the unity of good and evil acts. God has enormous p otential for love because He was created as a result of love (i.e., as the result of t he contact of sp irits, which intensifies t he good and the preservation of knowledge. Both virtue and punishment come from God and in any event testify to t he existence of true love. God is, first and foremost, goodness, that is, He is th e result of th e victory of goodness and love over evil. We mustn’t forget that knowledge represents for t he most part our experience of the struggle of good and evil. The p reservation of this knowledge and the acquisition of new knowledge form the basis of life; this knowledge is what distinguishes living matter from dead. It is only logical that God must have a dual nature in order t o develop. T he contradiction is contained within Him: good and evil. Perhaps there are outward contradictions in t he app earance of other “gods” in other sp atial dimensions or worlds. But this lies beyond the understanding of our weak human mind. And so, in our judgement, the Other World functions according to t he following basic principles: o T he Oth er World arose as the unity and struggle of p ositive and negative psy chic energy. It evolved by pr eserving information (knowledge) of p revious struggles between good (pos itive energy) and evil (negative energy ) in the torsion fields of the metaphy sical world. The acquisition of new information (knowledge) gave an advantage in the struggle between good and evil; o The complete triumph of evil would erase all information (knowledge), leading to informational death. Therefore, in the eternal evolutionary struggle between good and evil, good has the advantage. This advantage is achieved through love-the ability of positive (“good”) torsion fields, when in contact, to accelerate their spin and oppose the negative torsion fields; o Love facilitates the unification of p sy chic energy bundles (sp irits) containing important information into a single sys tem (the U niversal Information Field), and the formation of a governing center for the information field in t he form of a super-powerful sp irit (God). Love created God.

The Other World and Life on Earth As the Other World developed according to these principles, its wave-based form of life attained a very high level of evolution and it experienced a call to master other forms of matt er, in p articular, th e ph ys ical world. I am absolutely convinced that p hy sical life on earth was created through the condensation of s pirit. All theories regarding the ap pearance of life on earth through the sp ontaneous generation of complex molecules and th eir concentration in living organisms cannot st and up to criticism based on religious concepts , on the one hand, or on contemporary notions of ph ys ics and chemistry, on t he other. The main thing such theories fail to explain is the spontaneous app earance of our genetic code, the incredible complexity of which cannot be grasped, even p artially, by our scientific understanding. And indeed, it is difficult t o understand how a group of DN A molecules within a single cell could contain and pass on information concerning the life of every human organism, including each of its cells and molecules. But it’s even harder to understand how the DN A molecule developed its surp rising capacity to hold information. If we follow the hypothesis that life of earth was created through the condensation of spirit, then it is much easier to explain the phenomenon of DNA. The evolutionary p rocess that took place in the Ot her World, based on the unity and struggle of good and evil and t he accumulation of information in t he torsion fields of the metaphysical world, led to the formation of complex, highly-developed structures-spirits. The central, super-powerful spirit-God-found a way to bring about changes in space and the condensation of spirits through the introduction of matter from the physical world. We do not yet have a clear understanding of t he organization of t he metaphy sical world and can only assume the existence of a material subst rate. But in eastern religions, t he materialization of thought-the t ransfer of matter from t he metaphy sical world into phy sical subst ance-is an acknowledged fact. In light of t hat, I believe that the genetic material of earthly creatures w as created through the p hy sical materialization of t he metaphy sical subst ance of spirits. In oth er words, earthly genetic material is a p hy sical copy of the metaphy sical structure of the sp irit. In my opinion, genetic material is much more pr imitive than t he sp irit and is only a p artial copy . The capacity to t hink, as well as ot her abilities, lie outside the sp irit and are invisibly p resent in every human being. Through the process of condensation and materialization of spirit, the Other World created not only a wonderful, self-reprod ucing “machine”-the human body-which allows an individual (spirit) to live in t he phy sical world, but also the surrounding world, consisting of, among other t hings, p lants and animals. The hy pothesis t hat life on earth appeared t hrough the materialization of elements of wave-based cosmic life (sp irits) can also be looked at as a variant of the religious notion of the condensation of spirit. However, the most important thing is that this hypothesis allows us to explain many as-yet unexplainable fact and to offer a different view of the history of humankind on earth.

The evolutionary p rocess represented by the materialization of sp irit took p lace very gradually over a p eriod of many millions of y ears. People of the first race (angellike beings) were more spirit than p hys ical matt er, but they already p ossessed t he first genetic material, which allowed them to reproduce their st ill porous p hy sical bodies through division and gemmation. The members of the first race were not separated from the Other World although they already possessed a phy sical form. They felt themselves t o be more representative of the Ot her World than earthlings were. The concept of goodness, love, and evil were far more important for them than ere any material problems on earth. People of the second race (ghost-like beings) w ere basically like the peop le of the first race although their earthly form w as more dense, and their ability to pass on genetic material through their earthly bodies, more developed. The bodies of t he peop le of the third race (Lemurians) were more dense and developed. In t he early period of t heir existence, they w ere enormous creatures with four arms and two faces. In t he late p eriod, they w ere giants with only t wo arms and one face. The spirit t hat resided in the Lemurians’ bodies was fully connected to t he Other World, and the p rinciple of SoHm was not yet in effect. Th e Lemurians lived mostly by the laws and p rinciples of the more highly-developed Ot her World, but their active participation in the p hy sical world gave them a real interest in the p roblems of t he this world. The p eople of the fourt h race (Atlanteans) were also connected with the sp irit of the O ther World, but t he material cares of this w orld were much closer to t hem. The concept s of goodness, love and other notions from the O ther World gradually waned as t he needs of t he phy sical body (eating, drinking, and sleeping) began to take precendence. The people of the fifth race (Aryans)-our race-could be called slaves of the physical body. The spirit, cut off from the Other World by the principle of SoHm, no longer served as a link with t he Ot her World; now it served the p hy sical body. T he fundamental concept s of t he Ot her World-goodness, love, and evil-were recalled only in the whisper of intuition. The ancients used to say that man is a microcosm of the macrocosm. And this is p robably t rue. And so, t he materialization of t he metaphy sical matter of t he soul led to t he creation on earth of the human self-reproducing body and of the surrounding world. But t he phy sical existence of man on earth is impossible without t he Other World for in every human being there is a sp irit that lives on earth in the beautiful machine that is the human body. We, earthly creatures, are the p roduct of the adaptation of a wave-based cosmic form of life to the physical conditions on earth. Therefore, earthly beings represent a spirit plus a physical body. By analogy, we can p resume that t he wave-based cosmic life of the Ot her World also created t hrough the p rocess of materialization p hy sical life on other p lanets in the universe. And what would such life be like? Different chemical elements and molecules, characteristic of each planet, were probably used to materialize the spirit. M oreover, the conditions of each planet, such as t he make-up of the atmosp here, the temperature, the force of gravity, etc., would have left their mark on the size of the body and the structure of the organs. But the creatures on other planets would fundamentally resemble us insofar as they are also products of the materialization of spirit and the single creative work of the Other World. Beings on other planets are, I believe, able to experience goodness, love, and evil, as these are the fundamental categories for all wave-based life and of the Cosmic M ind. Beings on other planets, in my opinion, must have been created according to the p rinciple: a spirit p lus a phy sical body. Therefore, when human beings are able to communicate telepat hically (by thought transfer), we will be able to communicate with our broth ers from other p lanets just as spirits the O ther World communicate amongst themselves. M any Init iates have written that at one p oint human beings were ahead of all other forms of p hy sical life on other p lanets because they had achieved the greatest progress. This p eriod corresponded t o the time of the Lemurians.

The Lemurian Phenomenon The Lemurian civilization achieved an incredibly high level of development. Lemurians mastered the energy of the Other World; they visited other planets in their silent spaceships; and they communicated by thought transfer. The knowledge of the Other World was open to them, and they added to that storehouse knowledge they acquired during their lives on earth. It was t he Lemurian civilization t hat w as able to p rovide the knowledge banks of the Ot her World with t he most valuable information about life on earth, w hich remains today the st andard against which all other earthly achievements are measured. The last t wo civilizations (Atlanteans and Ary ans) were unable to achieve even a fraction of what t he Lemurians did. How do we explain the enormous success of t he Lemurians? During their time on earth, t he Lemurians felt themselves t o be children of the Ot her World, and for t he most part they lived by the laws and principles of that world. They understood that psychic energy was far more powerful than physical energy and that the human body containing a soul was the highest creation on earth, capable of performing wonders. And so t hey directed all their progressive efforts toward self-improvement and mastery of the energy inside them. It is very important to see yourself as a child of the Other World because this is what will determine your p ath of development. A child of t he Other World will learn from his ancestor (God) and will not commit the greatest sin-believing himself to be God. A child of the Other World wouldn’t think of assemblying the molecules in the genetic code himself, nor would he consider the idea that man descended from the ape; and he would never think of himself as nature’s master. A child of the Other World would understand that man is a microcosm of the macrocosm. Our civilization has not learned how t o use cosmic energy, which holds collosal power. Some contemporary phy sicists, for example, believe that 1 m3 of t he Absolute has an energy potential equal to 40 t rillion atomic bombs. And so if we could harness cosmic energy, th ere would be no need to use earthly sources of energy, such as oil and coal. And only man can harness it because he is a microcosm of the macrocosm. The Lemurians harnessed cosmic energy by using methods from t he Other World. As strange as it may sound t o us t oday, these methods basically relied on the concept s of goodness and love. The Lemurians clearly underst ood that there was colossal energy in the t orsion fields of t he metaphy sical world, and that good and evil, as p rimary components of thos e torsion fields, also p ossessed colossal pow er. As a microcosm of the macrocosm, man is capable, through good or evil, of t app ing into

the energy of the t orsion fields of t he metaphy sical world. At the same time, the Lemurians underst ood that using evil (negative torsion fields) to obt ain energy was risky because that could produce explosive-like information collapse. For t his reason, they used goodness. T hey also made use of love, produced by contact between positive torsion fields, to intensify the energy obtained from those fields. The Lemurians fully realized themselves, understanding that man is a mircocosm of th e macrocosm and that man is the most powerful creation of energy on earth, capable of mastering the energy of t he metaphy sical world t hrough goodness and love. Goodness and love were not abst ract intuitive emotions for t he Lemurians; they represented a p owerful sy stem t o guarantee life and energy for humankind. For us, Ary ans, the concepts of goodness and love exist only in t he form of p leasant emotions. Cut off from the Ot her World by the p rinciple of SoHm and immersed in phy sical matter, we have no idea of the power contained in these seemingly simple words. For the Lemurians, these words were not simple; they formed the basis of life and were, so to say, unbelievably power-intensive. Why did the Ot her World, which existed in the metaphy sical world, send its energy t o earth to satisfy earthly needs? First, because earthly life is a derivative-a child-of the O ther World. Second, because the energy of t he Other World is sent to earth to fulfill good intentions and th e realization of an int ention adds t o t he information field of the Other World. For the Lemurians mantras-incantations recorded in many religious texts-were a fundamental source of energy. Lemurians cast spells on their flying machines in order to endow t hem with energy from the O ther World. In t he same way, they provided their many earthly machines with energy, using themselves as a powerful energy device. The Lemurians understood that energy from the metaphy sical world can counteract gravity. T heir construction technology was based on t his; they moved enormous stones with a look. With t he help of a torsion generator, which fit in t he palm of their hands, they could juggle huge rocks in t he air. Invoking the principle that man is a microcosm of t he macrocosm, the Lemurians worked t o p erfect themselves. T hey mastered the p henomenon of levitation-lifting a human being over the surface of the earth-by making use of t he antigravitational effect of energy from the metaphys ical world. They could also t ransport themselves through sp ace and alter their location in space by taking advantage of a p rinciple that is imposs ible for us to underst and, even hy pot hetically. They healed themselves ith internal energy. But t he most important achievement of the Lemurians was the p henomenon of dematerialization and rematerialization. Taking into account th e fact that the human body was created through the materialization of spirit, they w orked to realize this process in reverse-dematerialization. Essentially, this p rocess represented what could be called “information transfer,” which means that all the information regarding the structure of the human body, including information on every molecule, was inscribed on t he torsion fields of the spirit. We can assume that t he rapid development of t he Lemurians’ spirit prod uced extra membranes in t he torsion fields of the soul, up on which all the information concerning the p hys ical body could be inscribed. The spirit, now inscribed with this information was then transported to where it needed to be (i.e., underground, through space) and then, on the basis of that information, t he human body was reassembled, in ot her words, rematerialized. In my opinion, the assembly t ook p lace using atoms and simple molecules, such as ater, which allowed t he body to rematerialize essentially under any conditions. And so, we can speak of two kinds of materialization: o Evolutionary materialization o Information transfer Compared with evolutionary materialization, which took p lace over many millions of years, materialization in t he form of information transfer is virt ually instantaneous. We can assume that as life evolved on earth in t he Lemurian period, the s pirits of t he Other World became so perfect, t heir information capacity so vast , and their p ower over p hy sical matter so great that they mastered the p henomena of dematerialization and rematerialization as information transfer. The Lemurians w ere able to app ly t he phenomena of dematerialization and rematerialization not only to their p hys ical bodies but also to t heir technological devices. For example, these phenomena allowed t heir spaceships to disapp ear and suddenly reapp ear. Toward the end of t heir civilization, t he Lemurians made use of these phenomena to create Shambala and Agartha. Realizing that a global catastrop he was about to occur, they took advantage of these phenomena to go underground, where they organized a subterranean technogenic civilization of Lemurians. Some Lemurians, in particular those of Shambala, achieved extraordinary longevity and even immortality by activating their inner energy to regenerate their cells, including their nerve cells. This made possible the constant rejuvenation of the body. At the basis of the Lemurian miracle lies the realization that goodness, love, and evil are the prime moving forces of the Other World, and that man is a microcosm of the macrocosm. From t he very beginning the Lemurians underst ood t he necessity of uninterrup ted p rogress because the human spirit is a self-realizing principle in the struggle of good and evil, and so the Lemurians cordoned themselves off from evil as a spiritual element st imulating progress. T hey also understood that sloth was evil, hereas sus tained work in the cause of human progress was t he primary duty of every individual. This was enough to ensure that Lemurian civilization would develop to t he hightest degree without lapses or crises. The Lemurians did not p ermit t he brute st ruggle of good and evil. They w ere able to p ut t he collosal pow er of goodness and love to their own use. The t orsion effects of goodness and love were not squandered on a direct confrontation w ith evil; instead thos e effects were deployed t o improve individuals human beings and all life on earth. How important it is to understand the necessity of uninterrupted progress! How important it is not to sqaunder the power of goodness and love in a battle with brute evil! What a terrible word-sloth! The Lemurians understood all this from the very beginning and were able to achieve such a level of spiritual development that they

ere able to communicate with God. This is why there were truly divine creations. What happ ened to them? Why did t heir civilization p erish (with t he exception of Shambala and Agartha)? This is a mys tery. Perhaps , deadly sloth crept into t heir ranks.

Goodness, Love, and Samadhi How does one achieve a state of deep samadhi? As I wrote above, the lamas believe that one must concentrate or meditate on the love of humankind in general. When I heard this from the lamas, I didn’t understand this profound idea although some intuitive whispering that this was important did penetrate my thoughts. Today I am close to understanding the fundamental p rinciple of samadhi, as is no doubt the reader of this book. Love stimulates goodness. Love-st rong love, in particular-banishes negative psy chic energy by accelerating the sp inning of positive (good) torsion fields. Love must be strong enough to free the soul completely f rom negative (evil) psychic energy. A person’s soul, freed from evil psy chic energy, is a p ure soul. Only a pure soul is capable of performing wonders. In a p ure soul positive (good) p sy chic energy is not squandered on a brute st ruggle with evil and so is entirely directed t oward the p erformance or a given task. For example, the t ask of p reserving the p hy sical body for thousands or millions of years, in ot her words, the achievement of samadhi. I believe that in samadhi the torsion fields of t he soul, which are extraordinarily tense, transform every modecule of water in the body into a fourt h (unknown!) state, hich put s a st op to all metabolic processes and renders the body hard. Water seems t o be an attribute and t he material substrate of p ositive (good) p sy chic energy. Therefore, the p resence of negative (evil) elements in the soul p revents it from fully att aining samadhi. Only a pure soul can create t he phenomenon of samadhi. We can conclude from this t hat t he Human Gene Pool, which was created on earth dur ing the t ime of the Lemurians and worked t o p reserve the finest individuals of various civilizations, was t he result of t he great victory of goodness and love.

The Adepts-Our Future It’s said that in t he dept hs of our Ary an civilization, somewhere in Nepal and India, one may encounter unusual, simply dressed individuals, who live cut off from this orld and maintain that they are 300, 500, or 1,000 years old. These are the adepts. Of course, it’s difficult to believe what they say. It s ounds highly unlikely. But t he adepts are able to use goodness and love to improve their health and extend their lifesp an. Through a love of God and meditation, adept s use love to magnify t he pos itive (good) energy of the soul and to p urify t hemselves of negative (evil) p sy chic energy ; they cleanse their souls. I believe that pathological cancer cells are one of the material manifestations of negative (evil) psychic energy, while growing regenerative cells are a material manifestation of positive (good) psychic energy. Within the human body there is an ongoing struggle between healthy cells and cancer cells, similar to the struggle between good and evil. And so, by us ing love to stimulate the principle of goodness in the soul, one can bring about the constant dest ruction of cancer cells in the body hile stimulating the rejuvenation of cells, extending one’s lifespan. How do we learn to love to healing effect? It’s ridiculous to love youself for self-love is a negative quality. You have to learn to love life, to love God, the Creator of life on earth. If this love is strong and p ure, then it will automatically have a healing effect. But it is very difficult t o learn how t o love; one must renounce earthly p roblems and fully give oneself over to prayers in t he name of love and God. The necessity of renouncing our usual constructive life makes contemporary Aryan adepts appear very simple and unusual to us. M ankind has already experienced its “p hys ical nadir”-its lowest phy sical point -in the monetary cosmic cycle, and has now begun to rise in the direction of spiritual development. And today ’s adepts will one day become wonderful, active leaders in society and will direct t his society to a sp iritual renaissance.

Goodness, Love, and Us As a resident of a communist country, I was alienated from religion. M y ancestors , who were religious figures, w ere subjected t o t he most brutal repression un der Lenin. As I st udied “materialism and empirical criticsm” at university and took exams on t he subject of atheism, I was always ast onished by the insane fury with hich religious postulates were condemned. “Why is that necessary ?” I thought, naively. “After all, religion calls us to goodness, love and faith in God.” At that t ime I didn’t un derstand that goodness and love, and above all, love of God, st uck in the throat of the communists because their actions w ere aimed at creating their own “god”-Lenin, Stalin, etc. They wanted t o make us love their new “ god” although goes entirely against human nature. Later, when I listened to or read religion texts, I was s urprised by the endless and even import unate accent on t he issues of goodness and love. From the books of the

great Sathay Sai Baba (???check), who performed miracles in the presence of w itnesses, I understood the central idea of his p owerful thinking to be love. “Why do they talk so much about love and goodness?” I asked myself, naively. I had yet to understand that behind these everyday words lay enormous, powerful energy, capable of immediately changing our lives for the better. Only later, after I h ad app lied scientific logic and concluded my philosophical analysis of the results of our Himalayan expedition, did I finally begin to understand t he profound meaning of religion and the writings of Sai Baba, as well as many ot her things involving a discussion of goodness and love. And this p rofound meaning is that goodness and love represent the central creative principle in the life of man. I’m a ty pical example of the Ary an race, which is immersed in phy sical matter. M y brain and my thoughts are incredibly w eak in comparison with the cognitive power of t he Lemurians, not t o mention the Cosmic Mind. But even my incredibly weak mind, after logical analys is of scattered facts, was able to arrive at the surp rising conclusion that goodness and love are the basic categories of human life and determine the course of progress. Previously, I lent little significance to such expressions as “cleansing the soul,” “repenting of sins,” or “not taking sin into y our soul.” Th ey s eemed obtuse and inscrutable to me. But after reading Nicholas Roerich, I once again encountered the concept of a “pure soul.” Roerich wrot e that only peop le with a p ure soul can visit the my sterious city of Shambala. “What is a p ure soul? Why do all religions sp eak of the importance of cleansing the soul?” I wondered. I even asked a priest I knew about it. I n response, he read me a sermon, which, as a scientist, I found ut terly incomprehensible. Of course, a p rovincial priest w ho’d memorized a collection of sermons and p rayers couldn’t explain to me the fundamental idea behind t he concept of a p ure soul. But Roerich, who was and still is an idol of mine, also emphasized t his. Why? I believe I can now answer this question, at least in some primitive form. A pure soul rep resents a qualitiatively different st ate in a person’s soul or spirit, brought about when t he positive energy of t he torsion fields (goodness and love) is not wasted on t he struggle with negative psy chic energy (evil) but is entirely directed toward the creative process. In a pure soul there is no evil, the s truggle again which t y pically p roduces knowledge and progress. T he stimlating influence of evil is replaced by a profound realization of the necessity of uninterrupted progress. The greatest enemy of a pure soul is sloth. I had never thought much about sloth before. I’d never felt much sympathy for slothful people, who waste their lives away without purpose. But sloth is the terrible antipode of a pure soul; it destroys a pure soul. No matter how good the intentions of a slothful person, his sloth puts him at odds with human nature, for man was created on t he principle of constant self-improvement. G reat empires have fallen because of slot h, and sloth has destroy ed dynast ies and individual destinies. And s o, as t he swamis and lamas told us, one can only achieve a pure soul through an enormous amount of work on oneself, t hrough self-realization and even selfsacrifice. However, it is essential that t hese things be done for the sake of some social goal, and not simply for one’s own app roval. The lamas told us that the p ath to a pure soul involves compassion for peop le and a love of mankind. At first glance, these words soun ded too abstract; but their basic idea was that w e must learn to feel compassion for peop le in general and not just for some individual in particular. And God forbid w e should love and feel compassion for ourselves alone. The p urpose for which an individual sets off on a path of self-sacrifice and self-realization must be at the level of society as a whole. And to achieve that is extraordinarily difficult. In contemporary society t here are no individuals with a p ure soul. Scientists, p erhaps, come closest to having a pure soul. A scientist-a t rue scientist -in the field of medicine, for example, gives up many things, spending sleepless nights and living on a relatively small salary, in the process of inventing something-that is, realizing an idea and getting it past t he conservative scientific community. But he is driven by compassion and love for t he sick, in general. The nationality of a p atient, academic prestige and money p lay a truly secondary role for the true scientist . He derives satisfaction from the fact that his work, sacrifices and struggle with t he conservative scientific community help t housands, even millions, of sick individuals. Therefore, I would s ay: “Take care of y our scientists! They realize themselves and sacrifice themselves for your sake!” The p ositive psy chic energy of goodness and love in a pure soul, freed from the necessity of st ruggle against evil, can create wonders. Samadhi is one such wonder. Remember what the lamas t old us-that one achieves a state of samadhi through love and compassion for humankinds, and t hat th e purp ose of samadhi is to become a representative of t he Human Gene Pool in order one day to become a prop het or p rogenitor of a new human civilization. The p henomenon of dematerialization and rematerialization is another wonder, as are longevity and even immortality. Religion and t he wisdom of t he ancients indicate that the main path to human progress involves purifying the soul. When one achieves a p ure soul, the positive energy of the metaphysical world will be regulated by man, the knowledge of the Other World will be revealed to him, and he will experience his enormous energy potential because he is a microcosm of the macrocosm. This already happ ened once on earth-wit h the Lemurians. But in order to p urify t he soul, one must learn to be good and to love; one mustn’t be afraid to feel compassion and to work for the sake of a higher goal, to the p oint of self-sacrifice. One mustn’t p rotext oneself, for man was initially created as a self-improving being. Countless examples of renowned scientists who, with little concern for themselves, worked toward some scientific goal, and preserved their youth and vitality into their old age, supp ort t his idea. These scientists w ere able to a greater or less extent p urify t heir souls. The most t errible thing is hen someone achieves something, wins renown, th en sinks into sloth. The reader may, nevertheless, might reply that humankind has known evil geniuses, as well. Simply recall Napoleon, Lenin, Hitler, and others. These individuals were able to realize t heir ideas and th eories, in t he process turning the world up side down and bringing death and destruct ion. “Were these evil geniuses incapable of understanding the absurdity of dest ruction and war? A fter all, weren’t t hey geniuses?” I asked mys elf, naively. At that point, I didn’t know that in the metaphysical world where we srcinated there is parity between positive (good) psychic energy and negative (bad) psychic energy, and information, or knowledge, is born in the struggle between good and evil. Evil is also capable of preserving in its torsion membranes information about its struggle with goodness and to create evil knowledge. Because of this parity, good knowledge does not always triumph; s ometimes evil knowledge wins, which is t hen manifested in t hese evil geniuses. But t he triumph of evil is a false victory insofar as the t otal victory of evil would, as we’ve already noted, cause the information from all the torsion membranes to be erased, resulting in an information crash. Napoleon lost the war and died in infamy. Hitler, after destroying Europe, committed suicide.

And the horrible fruit of Lenin’s labor-communist society -came to an infamous end. If t hese evil geniuses, armed wit h evil knowledge, succeeded, even slightly, t o unlock t he secrets of the universe and anth opogenesis, they would underst and that goodness will have ultimately triumph. They might then t urn t heir genius to good, constructive deeds. In what situations might evil triumph? I believe that evil could defeat goodness only in the absence of love as a st imulator of good deeds. In a society where love (for one’s spouse, family, country ) flourishes, an evil genius will never find sup port. And how do we dist inguish a good idea from an evil one? What is t he standard of good and evil? These questions, of course, are on everyone’s mind. I, t oo, have often pondered them until, rather unexpectedly, I sensed that the answers lay in the brilliant science fiction film Stalker, by A ndrei Tarkovsky. The idea of this film, if you remember, is that some strangers from out er space established a special zone on earth, in which anyone who entered perished. The zon e intensified man’s primary emotion, which turned out to be his conscience! People died because their conscience wasn’t clear. And s o, it s eems t o me that the st andard of good and evil is t he conscience. What is our conscience? In my opinion, it’s t he sensation t hat negative p sy chic energy, hich leads to evil deeds, has entered the soul. To put it more scientifically, it’s the sensation of that the soul’s torsion fields are spinning in a negative (evil) direction. When one’s conscience is piqued, this means that the information incrypted in the torsion fields of the soul that at some point for some reason the torsion fields of the soul have begun t urning in a negative (evil) direction. This information in every such situation serves as a reminder th at one must n’t act this way. This information is excuciating and unpleasant. It would be better never to receive such information, that is, never to go against one’s conscience. Therefore, in life we must obey our conscience. This p rofound sesnation will always tell us t he truith. And if even once we were t o against our conscience, then a large, dirty stain would remain on our soul foreover. I’m very glad that I’ve remained in Russia, that I didn’t go to America, where I was offered enormous s ums of money and wonderful research conditions. I didn’t go because of my conscience-because my friendsand colleagues (Amir Salikhov, Sagit M uslimov, Rishat Bulatov, Klara Zakhvatkina, Rafik Nigmatlullin, Natan Selsky, Valia Yakovleva, Venera Galimova, Lialia Musina, Nelia Nigmatullina, Slava Maloiaroslavtsev, Iura Vasilev, and many others) stood by me in the most difficult times, when I’d lost everything due to my “heretical scientific ideas,” only out of conscience. I remember how in my classes on atheism at the university, they constantly criticized the concept of the “other world.” They said that people who were subject to fantasies invented st oies in order to ease their situation, as the rich of t his world exploited the working class. “Why are the only p eople who believe in the other w orld the exploited and those who exploit t hem? Why d o all the religions on earth sp eak in one voice about t he ‘other w orld’? Why do all the nations and p eoples of the world h ave in their languages the concept s for the ‘ot her world,’ ‘heaven,’ and ‘hell’?” I asked myself, as I took my exam on atheism. My mind, poisoned by communist propaganda, could not understand that with smoke, there’s fire. People who are separated by oceans and seas believe in one and the same thing! That must mean that a single point of srcin for humankind, which remains in our subconscience from the myst erious, distant p ast. Know ledge of God, t he Other World, heaven and hell, put forward by religions and disseminated by prophets, are rather easily accommodated in p eople’s conscience because they coorespond to man’s subconscious essence. T he masses would not embrace fantasies and fairy tales. Above I attempted to describe the principles of the Other World, using my intuition and a logical, scientific approach. I’m not in a position to prove or to support anyt hing as I am after all a “servant of God” and the object of my investigation is significantly above me. The only thing I can confirm after completing my discussion of t he Oth er World is t hat I myself sincerely believe in its existence. Yes, now I believe that after the death of our ph ys ical bodies, we do not die but continue t o live in the O ther World. Aft er life on earth ends, we move outs ide the influence of the blocking principle of SoHm, which prevented us during our life on earth from maintaining a link with the Other World. In that world, we experience the spiritual essence of man clearly and precisely, and the Other World will not seem strange to us because it is our ancient homeland. Like the rest of us, I am blocked by the p rinciple of SoHm, but I believe that t he tales of heaven and hell are also true. In the Ot her World, which is highly organized, struct ures must have formed t o p unish or reward us for our earthly life. Ot herwise, God and t he Ot her World would have no governing mechanism, and life on earth ould be left to its ow n devices. Evil deeds that are commited on earth, such as indifference and sloth, are probably punished in the Ot her World, while good deeds, such as love and self-realization, are rewarded. T his needs to be so t hat in our subsequent reincarnations w e commit fewer mistakes. How are the p unishment and reward carried out? I don’t know, but every one of us w ill find that out in t he Other World. The only thing I can suggest is t hat we love and be good. The wheel of life (life-death-life-death, and so on) keeps turning. Because we, human beings, live on earth under the principle of SoHm, we somehow forget about our ancestral home in the Other World. We then return to the Other World, and then we go back to earth and live under the principle of SoHm, and then return once again to the Other World, and so on, so that human beings and humankind progresses continuously and without interruption. The Lemurians w ere happ ier than we are. They were not s ubjected t o t he principle of SoHm because there was more goodness and less evil in their society. During their life on earth, t hey felt t hemselves to be children of t he Other World, and so t hey returned to t heir ancestral home without fear and then obediently ret urned to earth, gradually assimilating the physical variant of life. I hop e that in t he future th e positive forces on earth will triumph over the negative and there will be no global catastrop hes. Then more and more peop le will app ear on earth with p ure souls, and they will not be subjected to the blocking principle of SoHm. These p eople will bring to humankind energy from the metaphy sical world, hich will fundamentally change life. These people will confirm that man is essentially a microcosm of the macrocosm. And at some point, if goodness and love truly prevail over evil, then the principle of SoHm will be lifted from humankind and all people will feel themselves to be true children of the Other World. They w ill use its

enormous knowledge and give back new knowledge. I believe that in the near future a single religion will appear, based not on fairy tale allegories but on a serious scientific approach. All borders will be erased and a single language will arise. Communication will develop and the thought transfer will become possible. A single government will arise on earth, similar to the single governing center of the O ther World-which is God. People will learn from God how to govern. Also like God, they will not govern with evil but w ith goodness and love alone. This comp lex process will begin when masses of people begin to believe sincerely in God and t he Other World, and feel themselves a part of t hat world.

As I end this book, I wanted to give some final recommendations concerning everything discussed above. However, I felt that these recommendations might sound like a typical religious sermon. This upset me because I immediately imagined the monotonous voice of a religious figure. But then I realized this was no coincidence because the religions of the world have reached the same conclusions as we have regarding the paths of individual self-improvement with the goal of bringing about progress for humankind. Only after this realization did I begin to believe sincerely in God, and I now have great respect for religious figures, who for thousands of y ears have opp osed th e ignorance and savagery of humankind with t rue knowledge. And so, I cannot resist the temptation to offer some recommendations. In the morning, when you walk outside, try to look at others with love and to say kind words to them. You will immediately feel happy because people with all their joys and sorrows will be drawn to you. Don’t pout when you meet with misunderstanding and ill will. Don’t answer evil with evil-that’s p roud. Don’t become a long-winded sermonizer-that’s of no use. Try to show w ith y our actions that goodness will defeat evil. Remember that without the st ruggle with evil, there would be no p rogress, and that the st ruggle with evil is true human condition. Without hesitation, p unish another for an evil deed because punishing him for the sake of the good is a manifestation of goodness while indifference is evil. Listen to your conscience. Work with all your strength, don’t pity yourself, make an effort, and fall in love… Imagine the Lemurian civilization. Goodness and love, which were the foundation of that fantastic civilization, raged wit h such wonderul force! And in the Other World, love and goodness, which created God and that world, rage with even more incredible force! We will all know it one day…

Who Are Our Forebears?

In the p rimary meaning of the w ord, we, Ary ans, come from the Atlanteans. But God and the Ot her World created humankind on earth. A human being is the p roduct of the victory of love and goodness, and love and goodness are the main vehicles for individual self-improvement and human progress. In our p hy sical world, there is too much evil. This is why we have safeguards. Deep underground there is a Human Gene Pool in the form of individuals from various civilizations who have been preserved. We mustn’t touch or disturb them for our primitive curiosity isn’t worth much. If we destroy ourselves, they will come out and renew life on earth. But to ensure that doesn’t happen, when you walk out of your house tomorrow, look at those who pass by with goodness and love.

Epilogue

This isn’t the end of our s tory. T here will be other expeditions. There will be new research…