The joyfulness required by mysticism is thus a causeless joyfulness, and such joyfulness is a production of work, often of very hard work, since human nature does, due to its karmic set-up, neither always wants to rejoice, especially without a cause, nor, of course, to suffer. It is even so bad, that it is impossible to find out what human nature does in fact want. This was perhaps described aptly only by Buddha, who talks about lepers, who alleviate their severe suffering by burning their sores above fire. Burning above fire is pleasant for this state, but for a truly healthy person it is a horrible suffering, by which only a suffering of another kind is alleviated. We were, however, speaking about a causeless joyfulness. A wise analyst, who will use this method in an effort to climb up to spiritual perfection, will recognise that also their body is directly resisting this joyfulness. Namely, it prefers the peace of a lazy person who, due to their laziness, agrees with repeated falling into suffering for a few, quite rarely occurring almost absolute moments of sensory pleasures. By this, the path of necessary and rigorous applying of causeless joyfulness in the process of usual human experiencing, is indicated, and determined. When, after a shorter or longer time, a person will push through this causeless joyfulness in themselves, they will arrive at an evident finding, that they have reached that first Buddhist jhana, by the further development of which they will go through further jhanas up to the state of indifference through which the radiance of spirit glows. To prevent someone from thinking that I am inventing new, non-traditional and therefore perhaps also untrue theories, I will quote from the canonical texts of Buddhism: “When a monk finds out, that by efforts to maintain a virtuous life he overcame the five hindrances (sensory desire, ill will, sloth and torpor, restlessness and speculation, doubt), a feeling of contentment will arise in him. When he is content, joyfulness will arise in him. When he attains joyfulness, his body will calm down. Calmness of the body induces a feeling of happiness. Through the feeling of happiness his spirit will concentrate. And then he will dwell free from cravings and from unfortunate states in the first level of concentration, in the first jhana, which is, however, accompanied by impressions and thinking, which have arisen from solitude and are therefore accompanying this jhana by zealous interest and joyous happiness.” “When, with continuous spiritual efforts, the impressions and thinking start to cease, a monk will attain inner peace, unity of spirit. Here he will be already dwelling in the second level of concentration, in the second jhana, which is free from impressions and thinking and which has arisen from concentratedness; then he will be filled with zealous interest and joyous happiness.” “When the zealous interest ceases and the monk starts to dwell equanimous, fully conscious and vigilant and he will physically feel that joyous happiness, about which the noble monks say that equanimous and insightful monk is abiding happy, then he is dwelling in the third level of concentration, in the third jhana.” “When a monk overcomes both joyous happiness, and all suffering, when the earlier satisfaction and solicitude disappears out of him, he realises the fourth level of concentration, he attains 36 (4) Květoslav Minařík
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