Alexander Vladimirovich Shuvallov successfully demonstrates how diverse experience helps solve a wide range of psychological issues, including those related to personal relationships. From the very beginning of his work, he addresses all age groups—from the very young to the elderly—showing that problems in human relationships are universal and require a delicate approach.
In modern worldviews, for practicing yogis and Buddhists, nirvana remains a powerful symbol of complete liberation from earthly attachments. This aspiration for a higher state—where both passions and even the sense of ego vanish—drives many to constant philosophical reflection. In this pursuit, nirvana appears as a paradoxical phenomenon: the absence of a precise, universally accepted definition only underscores its profound significance and mystery. Rather than being defined by concrete characteristics, the state of nirvana evokes an ideal where the mind, will, and emotions merge into a single entity, and desires no longer hold sway over the individual. Even with our limited comprehensive knowledge about its true nature, discussing this phenomenon deepens our understanding of the limits of human existence and guides practitioners toward inner liberation.
In moments when the world regains hope, the ecclesiastical perception of Christ’s birth becomes a vivid symbol of renewal and the rise of a new light. This event, viewed as a spiritual awakening after a long winter of darkness, marks the beginning of an era in which each dawn reminds us of the indomitable power of change and love. In this mesmerizing scene, the world is immersed in an atmosphere of anticipation and magic, where every flash of light brings a bit of redemptive power into people’s hearts.
When ancient empirical teachings of Buddha, Tsongkhapa, and Milarepa are subjected to logical systematization, their primal depth begins to lose the personal and transcendent experience that is so difficult to convey in words. In its attempt to give Buddhism a clear philosophical form, Lamaism falls into the trap of artificial intellectualization, whereby aspects that are truly beyond discourse become casualties of rationalization. This tendency contradicts the very nature of the Buddhist path, which has always relied on direct experience and inner transformation rather than on dry dogmas or systematized schemes. Historical context shows that the Tibetan traditions, still at the crossroads with shamanism, were influenced by preachers who asserted the nonexistence of God. Such an approach only deepened the contradictions and muddled spiritual development, leaving the immeasurable energy of psychic experience lost in conceptual frameworks. In the end, attempting to transform an empirical
In our modern world, where freedom is regarded as the primary principle of existence, evil actions are not the product of a lack of good but the inevitable result of the possibility of choice. From the very dawn of human experience, freedom has been the foundation that precedes any manifestations or meanings, allowing man to perform both heroic deeds and mistakes. This concept emphasizes that true greatness of spirit is revealed in the ability to take full responsibility for one’s choices, even when they lead to questionable outcomes. Ethical reflections teach us that one should not consider good as the sole goal: both good and evil contain a profound meaning that shapes the fullness of the life journey. A conscious acknowledgment of the existence of evil is not a renunciation of ideals but a manifestation of mature freedom of spirit, enabling us to see the world in all its complexity. It is this freedom that is the driving force, opening up space for quests, trials, and true self-know
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