thing. Another is the fact that a yogi who attained perfection cannot beabsolutely happy, because this depends on a continuous influence of the environment in which they are living, on their being. Therefore they still have to break the shell of the subtle selfishness and begin to base their perfection and happiness on the actions of virtue which belong to their level and their perfected state. These actions are described by an esoteric teaching, known in the exoteric conception as Mahayana, as well as magic. Also inBuddhism, we can encounter teachings on these actions, even though they are incorporated in another level. We can define them as follows: Recognising myself in everything, I want to be happy in a supersensory sense. Recognising myself in everything, I want to have knowledge. Recognising myself in everything, I want only goodness to be performed. Recognising myself in everything, I want goodness to be absolutely powerful in the face of evil. Recognising myself in everything, I want to be (as the humankind) led only by God and never by his opposite. Recognising myself in everything, I want only the goodness to win. These few formulae are perhaps sufficient. Magic is contained in them in the words “I want”, Buddhism then in the words “recognizing myself in everything”. This is modified, because, as I sense, this “recognising myself in everything” is related to breathing in and breathing out. Finally, Mahayana is in the system of this whole work. He or she, who, after the accomplishment of the personal perfection, will further work in this way, will overcome the hostile influence of the environment by the path of virtue. Their perfection will then be high, wide, deep and unsurpassable. They will not be able to complain about anything anymore and will be exempt even from the destiny of some sages, as for example, Jesus, even though they, for example, continue to adhere to the very path of Jesus. But this last stage of yoga cannot be realised early. It may not be realised in this human body at all. However, time is no object, because here a person is no longer walking the path of people, but the path of Brahmas. An opposite of this path is the path of Hinayana; it is a path of an absolute renunciation. However, here renunciation means also the loss of interest in attaining the personal perfection. But, abandonment of the idea of personal perfection must not lead to the abandonment of the path of renunciation. For, a person here, so to say, “hits the target” directly. Besides that I can add to it: what kind of sense does a personal or spiritual perfection have for the one who has renounced everything and absolutely? Thus: values have no meaning on this path. Therefore, a person usually doesn’t want to walk this path and decides on the previous one, which, on its high levels, becomes the path of Brahmas. This path has its rules and these are described by all that was said above. 2 Yogic practice Yoga is a two-stage discipline. Its first stage is a preparatory yogic moral self-training, which is, firstly, supposed to turn the student of yoga into a happy and socially flawlessly behaved person. 82 (6) Květoslav Minařík
RkJQdWJsaXNoZXIy MzgxMzI=