5 0 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 that he or she would not be able to realise it any longer, because he or she has sunk too far into the emotional experiential living. This careful and constant mixing of the two extreme states of the universe must happen – and it usually also does happen – with a tendency for the states of nirvana to have an adequate dominance over the samsaric states. In this way, it is possible to work through to the realisation of the absolute, of the nirvanic state, at the level of the being or its daily consciousness as differentiated phenomena. Thus, in the universe, a possibility exists for a being – a living creature, to realise the state of absolute on its own level. It is certainly a superhuman objective; however, it is adequate for the deepest suffering of the subject. When such a person, due to the great amount of life experience, no longer believes in any exhilaration that a sensory craving, brought to success, could provide to him or her, then the absolute will not be to them an all-consuming bottomless pool, but only a place of peace, which becomes perfect exactly by the realisation of the absolute. The realisations of a lower level than exactly of the absolute are the realisations of the celestial states, because, the mystical path always begins with non-gratification of the sensory desires and therefore it cannot aim at the sphere of darkness and aversion. A person on the mystical path always looks somewhere ahead and, according to their karmic maturity, either towards the sensory pleasures – towards the heavens of a various level, or, even beyond the sphere of the sensory pleasures towards the supercelestial spheres. However, these supercelestial spheres are also more than one, so, on the lowest level it is a sphere of peace beyond the complete living out of, or oversaturation by, the sensory pleasures, and on the highest one is it the extinguishment of every trace of differentiation. From the peace beyond the complete living out of the sensory pleasures or oversaturation by them, all the way to the extinguishment of every trace of differentiation, there are various degrees of emphasising one’s own “I” of every pilgrim on the mystical path. Those, who are entirely satiated by the life experiences, have no interest in the preserving of their “I”, because they are very well aware of the fact that the world exists only in contrast to this “I” In this way, a decision arises, to let come to an end both the “I” and the world – two seemingly individualised factors which are, though, in fact only one single thing in two seemingly different versions, namely the states of samsara and nirvana. However, what about those life experiences? – During the phase of ignorance, as it is defined by the highest quality mystical teaching, i.e. during ignorance that there are only two basic states of the cosmic continuum, these life experiences must be obtained only by means of the emotional experience. However, when a person is already able to enter the path of the mystical development, then a correctly raised and nursed disciple can bridge the sphere of emotional experience by an indirect obtaining of the life experiences – i.e. by means of a profound or penetrating insight. This insight is something that is based on an inner detachment from that which is being experienced, that which is being known and from that which exists. A person no longer rushes to explore it by two senses of the direct experience, i.e. by touch and taste, or, in other words, by the emotional experience, but only by observation. In such a case, the relative sufficiency of life experiences will not bring a person to attachment. He or she is able to constantly observe everything that exists as an external phenomenon and, by means of the penetrating insight, also to get to know the nature of it. By this they cease to toil through the world of the emotional experiencing and they only journey through the world of obtaining knowledge, by means of which the states of samsara and nirvana are precisely identified, the two “eternal” phenomena of the external world of a person. By the identification of the nirvanic state, the possibility, as well as the ability, to realise this state arises. On the path towards its realisation, all necessary life experience is completed – they secure a person against mistaking nirvana for the highest state of samsara and he or she will be able to accomplish the nirvanic state by a continuous confrontation of the states of nirvana and samsara, i.e. they will attain the extinguishment of the will to live and by that also of the involuntary wandering through samsara. It is thus necessary to pronounce a warning: This result will not be attained by those who are still desiring the sensory experiences and sensations, whether the worldly ones, or the heavenly ones but only by those who understand that the true mystical goal is only beyond the sphere of these experiences and sensations. If a person, who is still yielding to the “taste for life”, wants to define nirvana, he or she will always only define a state of blissful emotional experiencing – the higher samsaric states. Such a person is never a spiritually perfect person and thus nor a true guru of the ones who seek.
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