The ways of God are inscrutable and consciousness of people traveling in mental spaces and divided by the distance, time, culture, and religion are likely to meet and even merge, resonating by similar emotional-imaginative experiences against eternal problems, objects, and thoughts.Concentrating and now on the view of the majestic mountain ridge or looking at the horizon of the great ocean, we experience states close to the ones experienced by another person standing here and wrapped up in contemplation centuries ago. At this instant of time the past and the present, as well as the future (in perception of a person, who is not born yet) run into one another, and we feel the abyss of eternity. This is a feeling of a person facing the incredible, similar to the feeling of a sailor from the sailing fleet, who stands on the ocean shore (peering into the sea distance) and misses lands - dangerous and alluring - that are not discovered yet. In ancient Chinese short stories these resonant mental states could serve for literary characters as channels for traveling in space and time (Nu Sen-Ju, 1970).The poetic line of a long since dead poet, as an abscissed leaf of the autumn garden awakens thoughts about the evanescence of genesis and recollections about the feast of the gone summer, and for a while we become this poet, live his feelings.The task of this article - is to arouse and interest of Russian psychologists and psychotherapists to meditative practices of the Buddhism and Hinduism, giving, in our opinion, the invaluable experience of touching the infinite and studies of which are the inexhaustible fountain of psychological knowledge. Western psychologists, beginning with C.G. Jung (Jung, 1997; Moacanin, 2004) and continuing in the persons of leaders of the transpersonal psychology: S. Grof (2002), A. Mindell (2004), K. Wilber (2004), R. Walsh (2004) have already got in touch with the fathomless depth of these studies, and took a lot into their own practices and psychotechnics. In the Russian psychology there are also bright researchers (Kozlov & Maikov, 2000; Kozlov, 2006; Karitsky, 2002; Lobzin & Reshetnikov, 1986; Volkova, 2002; Ozhiganova, 2002), working in resonance with Buddhist experts. In humanitarian areas of studying culture and history related to psychology there is a deeply rooted tradition of the Russian school of studying Buddhism, represented by works of S.F. Oldenburg (1994), O.O. Rosenberg (1991), F.I. Scherbatskoy (1988), N.V. Abaev (1989), G.M. Bongard-Levin (1980), B.D. Dandaron (1997), A.M. Piatigorsky (2004), G.T. Tsybikov (1991), and continued in the work of the Institute of Oriental Studies of the Russian Academy of Sciences (V.N. Androsov, 1990), Institute of Oriental Studies of Saint Petersburg branch of the Russian Academy of Sciences (E.A. Torchinov, 2005; V.I. Rudoy, 1990), Institute of Ethnology and Anthropology of the Russian Academy of Sciences, Institute of Mongol, Buddha, and Tibet Studies of the Siberian branch of the Russian Academy of Sciences (A.A. Bazarov, 1998; S.Yu. Lepekhov, A.M. Donets, and S.P. Nesterkin, 2006), Saint-Petersburg University (A.V. Paribok and V.G. Ehrman, 2003).This article is not a systematic research of a certain psychological problem within the framework of the Buddhism philosophy. It is also not a certain guide or glossary interpreting ideas of Buddhist mentality to the language of the modern psychology. It is not even a summary of books on philosophy and psychology of Buddhism that we have read. More likely, the genre of this article can be characterized as the response of consciousness of modern psychologists of the beginning of the 21st century, whom we actually represent are, to the experience of comprehension of the Buddhist mentality, overlaid on our internal experience of work in the altered states of consciousness. This experience of comprehension of the Buddhist mentality includes both the experience of communication with Buddhist lamas that we acquired within the framework of the expedition of our laboratory members Communication psychology and psychosemantics of psychology faculty in MSU, in summer 2006-2007 to Buryatia[1] and Tuva to the Buddhist datsans, and the knowledge scooped out of Sutra and Shaster - canonical Buddhist texts. …