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 4 9 Květoslav Minařík world of the external phenomena is supposed to become the means of keeping oneself above the world of happening, which means, above the world of ever-changing moods, changing from a deep melancholy all the way to crazy sensory joys. When a person remains, for a long time, either in the joyful happiness, or in a state of mind elevated above the world of the external phenomena – in either case only in a state produced by the will – this state will settle in them or become a habit for them. When this state becomes to them the “carrier wave” of their inner life, they have eliminated the influence of samsara in its worst form – the influence that creates their moods, against whose pounding waves they are helpless. From the point of view of the practical mysticism, the joyfulness produced by will and the elevation of mind above the world of the sensory perceptions are often used as realisable states. This means that a person must hold on to these states with the most intense straining of their will, until these states become part of his or her being in such a way that they are the carrier waves of their inner life to such an extent that if he or she would like to eliminate them, they would have to use an equally powerful pressure of will as when they were trying to produce and realise them. Only with the development of these states of inner forces and qualities, a person obtains a new psychological base, on which they can start to build a solid building of the spiritual perfection. However, the way, in which the student of mysticism should act at this stage of the mystical practice, should be, in mysticism, determined by the guru. The new psychological base of being must be built from the mood elements in their precise proportion, in order to avoid the predominance of things of one or another kind and, by means of that, to avoid the arising of a situation which would, again, require an inner rebuilding, as in the first phase which was just mentioned. It is necessary to point out right here, at the beginning, that the most experienced gurus lead their disciples in such a way that nothing is realised, but the various inner and psychological qualities of the individual are only mutually confronted in order for the “base of awareness” to move higher and higher on the level of psychological and physical qualities – as high as possible, in order for the so-called “first realisation” of a person to be as close to the state of salvation as possible. As, the lower inner and physical states must be realised, the harder is the creation of conditions for a further progress from this newly arisen base. Those who seek then often have no more strength to get, from the states of the first realisation, higher on the still ascending mystical paths. However, let us suppose that the student of mysticism has obtained a very experienced guru who is responsible in their field. This kind of guru can, as a rule, bring the student of mysticism to the realisation of a state which is actually just supernatural for the student. By that, the guru creates for the student preconditions for sensing even better states than those which he or she just realised and, at the same time, the guru helps them to preserve the potential possibility of, immediately, setting out further to the steeper slopes of the mystical path. On these slopes, the students of mysticism obtain their own experience from the sphere of emotional experiencing, which means, for them, the ability to walk further alone, without “being lead by the little hand” and to avoid the realisation or getting stuck in any kind of state which does not allow them to get to know the absolute and to realise its state. As a rule and, actually, in the best cases, the aspirant of spiritual perfection can, by avoiding all – even the very attractive – emotional states, get as far as the borderline between the immanent and the transcendental world – over there, where a living being stands at the doorstep of the absolute and, at the same time, has the knowledge of how to realise the state of absolute, i.e. the nirvanic state. It appears, that reaching the borderline between samsara and nirvana, requires one to internally stop, i.e. to realise some relevant mystical state, as, it is necessary to have time to look around for the points of touch of these two extreme states of the cosmos as well as of the beings in their spiritual conception; for, the moment of this attainment is like walking out of the disease of the samsaric life to the doorstep of an absolute health which can be ensured only by the right way of acting. In this way, samsara and nirvana begin to be confronted in the state of humanness which, through the preceding process of the spiritual development, obtained an ability to differentiate between these two basic cosmic states, between samsara and nirvana, as the objects of realisation of every individual. The path is unusual after this point. It is, indeed, contained in the constant confrontations of the states of samsara and nirvana, while attention is paid so that the immersion in nirvana does not distance samsara from a person to such an extent that it would not be possible to realise it again, and, on the other hand, that the immersion in samsara does not distance the state of nirvana from a person in such a way
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