materialistic view of the world to an idealistic view, because both are false. The mystic has to enter the empirical mystical path precisely by the concentration on feet and legs, in order for him or her to be able to identify every step of the transformation of their being, from the elementary human state all the way to an evident detection that he or she has attained an unshakeable state of salvation at which they have arrived in the same way as a person walking on the paving of a road in a city from one house to another house. From a purely practical mystical point of view, the feet and legs very suitably represent an object, while consciousness represents a subject. If the object of a concentrating mind, and by that also of the consciousness, are the products of thinking, then the qualitative difference between the subject and the object – between the consciousness and the object of concentration – is very small and due to this it happens that the mind starts to wander. However, if the object of the concentrating mind, and by that also of the consciousness, are feet and legs, then the difference between the subject and the object is so substantial that both factors suitably represent two extreme qualities of the entire cosmic continuum. By this state of things, the consciousness and the mind will be held motionless. Therefore, the path of transformation will sinuate through all qualitative levels of existence and universe, while the substrates, which will be produced by the flesh of the legs under the pressure of concentration, will make the process of transformation of the being clearly observable, because they will make it even, and by that, also accessible to the identification of each of its levels. Due to this reason, it is necessary to avoid mental penetration into the inappropriately distant spheres of existence, in order for the mind not to become a vassal of the emotional experience and to maintain its character of an all-analysing subject. The feet and legs are thus, from this base of knowledge, identified as the basis of the inner life, because, they are a living organism, in which the inner life dwells. A meditating mystic, who has rejected the wandering of mind through the spheres of abstract things, will always resort to directing the analysing concentration “to the bottom of life” which is quite well represented by feet and legs and then, in a higher sense, by the base of the trunk. Thus, when the meditating mystic accepts the instruction that it is necessary to fasten their mind, which is hungry for knowledge, on his or her feet and legs, he or she has obtained a platform for both an inner deepening and an inner immovability, because in the feet and legs there is neither a place where it is possible to kindle the passionate sensory desires, as at the base of the trunk, nor the inexhaustibility of feelings whose place is the heart, or luminescence, which is irreconcilable with the usual existence, and whose place is there, where the Indians place the residence of the atman – i.e. between the eyebrows. With regard to this, the feet and legs are a truly neutral place, even though the origins of the entire inner life can be found in them. But this is, initially, not supposed to be interesting for the mystics. The only interesting thing for them should be that an intense analysing concentration into the area of feet and legs will never kindle uncontrollable emotions which are so dangerous for a person who walks the mystical path. If it happens anyway, it was caused by an escalated intensity of thinking which was, after the period of practice, consciously or 70 Květoslav Minařík
RkJQdWJsaXNoZXIy MzgxMzI=