4 8 S p i r i t ua l i t y S t u d i e s 2 - 2 Fa l l 2 0 1 6 tive to the changes of the state of their thinking. If it is, or is becoming, speculative, it is necessary to stop the existing mystical effort, to return to factual thinking and, after its desirable correction, to begin the true mystical effort anew. This can be understandable for everyone who insists on preserving the factual thinking and I can tell such people: the results of the mystical effort are really factual. They manifest in the everyday emotional experience which qualitatively changes to the extent, to which the moral transformation of the entire being was realised; the transformation which was brought about by thinking which completely subordinated itself to the moral and mental instructions of the true mystical teaching. 5 Nirvana In order for us to understand nirvana, we must define samsara– the state, which evokes an image of the wandering of souls through the world of sorrowful states. In fact, we must characterise samsara only as motion. However, motion can apply to all phenomena out of which, in “our” sensory world, the highest ones are the physical phenomena, i.e. the electromagnetic quanta, if we understand them as phenomena with a corpuscular background. These quanta cannot be considered to be unchangeable formations or clusters; they change, strictly speaking, in accordance with their predetermination which is caused by their gravitational interrelations. We can hardly imagine that the universe of phenomena is temporary, whereas the gravitation is “eternal”, so, consequently, we have to understand the universe as a universe of “eternal” motion; thus, that the universe is an exclusively samsaric phenomenon. With regard to that, every phenomenon of the universe of forms and forces is all the more samsaric. Also the creatures are exactly such phenomena; they are formations existing in the gravitational field, let us say, in some initial stage of theirs, an initial stage in the gravitational field created by the galaxies. Beings, as the inner formations of the universe, or, of the cosmic continuum, prove to be more sorrowful formations than, for example, the galaxies which are only subject to gravity – gravitation. It proves to be this way, because, the beings, as units of their own kind, are more crowded in the given space, in which, then, the gravitational lines create an environment which is more dense and by that, thus, more subject to the “crisis of gravity”. However, strictly speaking, the beings are a microcosm which contains qualities of various kinds, of which the highest one is the consciousness. The consciousness can be, from this point of view, understood as a field, on whose walls the picture of the “magic of illusion”, which is the universe of phenomena, is generated. The ability of the consciousness to identify this picture provides evidence that it qualitatively differs from samsara – the structure of the formation of phenomena – the forms which are so obviously in a permanent motion, thus forms which are samsaric. During a constant analysis of these qualities of microcosm and their constant mutual comparing, the consciousness is, in the end, identified as nirvana in its true essence. It does not matter that the consciousness of beings becomes a mirroring principle, reflecting only the phenomena of the universe – the phenomena which are in a process – and therefore they are samsaric, because, it is possible to rid this consciousness of this seemingly natural function, i.e. the function to reflect phenomena, thus those quanta of the physical factors. When a person achieves this, the consciousness manifests its original nature, a nature of a cosmic mirroring principle, which can then be identified only as the “nirvanic state” which is in an empirical opposition to the “eternal forming”, thus in opposition to the universe of happening, to the samsara. The idea of the spiritual development is, for the aspirant of the spiritual perfection, to realise the original state of consciousness at the level of their own being. However, this requires a work of its own kind which is called, in summary, the mystical path. Its beginning lies in the effort to exclude from the consciousness that “manifoldness” which is created by the heavy waves of physical quanta which generate formations of their own kind. This is carried out in such a way that a person will no longer allow their consciousness to mirror everything that can have an effect on it as the phenomena of the external world, but they will only allow it to mirror states and perceptions of one kind. This means, in practice, that an aspirant of the spiritual perfection is supposed to chose joyfulness or elevation of the mind above the world of the external phenomena, according to whether they are under the influence of the worldly mind which is inclined to melancholy or of the inner suffering whose basis is a pessimistic view of the world. Exactly the joyfulness and a constant elevation of the mind above the
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