lems of relationships of individuals to the world are solved, which cause absence of inner freedom or (the existence of) differentiating moments. When a person is potentially happy and their bliss is only disturbed by a desire for knowledge, they can enter the path of the discipline of mind. This is because in such a case the mind is well prepared for it as the person doesn’t desire sensory pleasures. Under these circumstances, the mind is supposed to be gradually fastened on one object and stabilised. This fastening and gradual stabilization is calledpratyahara. A yogi should eliminate the distraction of mind by constantly reminding themselves of their own body. Sitting in a position, they are supposed to dwell with their mind on their body, on its base, on the sitting part, whilst avoiding the trunk. However, until the mind is used to dwelling on one object, an entirely concrete object, it wanders again and again and becomes restless. Keeping the mind from this wandering is actually pratyahara. It can be characterized by tension, which originates in the struggle for the mind’s stabilisation. This tension then manifests itself by various mystical effects and accompanying phenomena, which have to be refused altogether, for otherwise the mind would not stabilise. When the mind stabilises, it passes to another phase, into concentration, which is called dharana. Dharana can be characterized as a state of mind, which no longer hinders the inner freeing coming to the fore. When this freeing is connected with an awareness of emptiness, limitless space and emotional freeing, it is dharana. When this concentration of mind becomes prolonged and the aware ness of emptiness, limitless space and freeing does no longer disintegrate or disappear, it is the second level of concentration, dhyana and when this state becomes continuous and self-sustained (i.e. without the efforts to concentrate), it is the third level of concentration, samadhi. Samadhi thus means realisation of the state of mind, which arose in concentration: that is awareness of emptiness, limitless space and inner relaxation. When these qualities develop in such a way that they become the dominant states for consciousness, when they control the whole psyche of a person and present to them the emptiness of the universe as a living reality, as the absolute, which, although it isn’t the direct originator of creation, is still in contact with it, then the person has reached the nirvikalpasamadhi. This state crushes the phenomena of the universe into nothingness and by this the mind is redeemed from the samsaric state, from the state of being a slave to the nature. The mind can then realise the state of absolute and, by this, eliminate every predisposition of an individual to be entangled – in the form of a self-aware unit – into overwhelming impulses. At death this kind of person extinguishes themselves without the desire to continue to live or to be. By this, a tragedy of the ceasing of the conscious being is erased. What has been said here about yoga until now, is, however, only a general description. If the highest goal of yogic education is not to be lost from view, it is necessary to start with the yogic education in the following way: 80 (4) Květoslav Minařík
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