VOLUME 1 ISSUE 1 SPRING 2015

are necessary. For such a mind, the yogi’s being is no longer a fortress built from inner petrifications, but an entire scale of states and processes which give meaning to the personal living, because they are interdependent. A concentration, in whose background there is a perfect self-observation and self-control, leads to the development of the abilities of discernment. With their help, a person learns the meaning of the driving forces of nature, which are always the cause of the arising of circumstances which can be controlled by a person only to a limited extent. However, knowledge is not only a passive standpoint of the person obtaining knowledge. A yogi, who has attained high levels of the yogic training, may learn from that which they are discerning, what needs to be done in order to break the power of circumstances. Thus an absolute freedom dawns on them, and they know about it, that it will be realised in that moment when they overcome the personal considerations, when they overcome the personality which does not acknowledge the organic interconnectedness of all phenomena of the creation, and which wants to project itself as a phenomenon superior to, and surpassing, everything that exists. A common person is a being who cannot disentangle themselves from the creation, whether we think of creation in the cosmic dimensions or only as of a human society. Besides that, a human being does not want to disentangle themselves from this society anyway. They constantly have some desires, sometimes completely earthly, another times superworldly ones, but these desires always form them into someone in the middle of something. This is a factor, or a law, which always limits the person. If the redemption according to the Buddhist conception really exists, it always relates to the realization of a state of eradication of selfness – every trace of differentiation in the yogi themselves. However, this is an infinitely distant prospect for everyone who is just beginning with yoga. Therefore they have to think in a human way and have only goals which are understandable from the human perspective. They have to make do with a promise that if they control themselves well, observe and concentrate, they will become a knowing person, a person who will understand the meaning of destinies of the human world and later also the path which leads above the level of these destinies. However, let us return to the concentrating yogi again. Concentration becomes, to a yogi, means of disentangling from the net of innumerable moments of differentiation, i.e. individualisation and differentiation, which are the moments of inner slavery. However, here we are already on the borderline of the possibility to understand states which can be reached by a yogi, because, as soon as these moments of differentiation are overcome, the yogi finds himself or herself in the undifferentiated world, a world not differentiated in the amount of particularities. On the first levels of this world, the yogi’s ability of understanding is developed to such an extent, that they understand not only the meaning of coarse ‘stiffenings’ or inner ‘rigidifyings’ which determine the process of the differentiated living with all its difficulties, limitations and irresistible drives and pressures of the circumstances, but also the fine ‘stiffenings’ and ‘rigidifyings’. The latter means that the mind, because it understands and perceives in certain con84 (8) Květoslav Minařík

RkJQdWJsaXNoZXIy MzgxMzI=