S p i r i t ua l i t y S t u d i e s 8 - 1 S p r i n g 2 0 2 2 6 1 Robert Kaluža, Helena Kalužová conditions on earth, by introducing new upward trends in the area of social life. For that reason, many authors have recently spoken insightfully about the impending necessity of transformation of human consciousness and agree with the indispensability of “collective awakening” or “preparation for the return of ancient wisdom” (Clow 2006, 257). To get the essential insight into the yogic-mystical system of Minařík, one needs to ask a simple question: Why does it seem to be alright for us when we are lead, either by outer circumstances or from inner causes, into disharmonious feelings and bad moods that directly and negatively influence the course of our life, yet we automatically reject the active generation of good feelings and moods by our own will – if they do not have any external tangible cause or if they do not arise so to say spontaneously in the psychic nature, even though these good personal feelings and moods may lead to highly harmonious way of life and a fortunate life circumstances? We should accept the fact that “being contended or having feelings of happiness is dependent on overcoming the mechanics of one’s own being, being reflected in the variations of psychic states” (Minařík 1992/2, 82). The teaching of Květoslav Minařík approaches man holistically. That means, considering man’s origin, instead of just ‘mere’ transformation of consciousness or ‘just’ happy and harmonious way of living, this teaching is based on complete regressive transformation of the human being, all the way to the cellular or genetic level of DNA. That is why Minařík labels his teaching as “the way of mystical metamorphosis” (Minařík 1993/2, 129). This path can be outlined in the following steps: cosmological and phylogenetical context of the mystical system of Minařík; mysticism as reversing the process of involution; psychosomatic foundations of Minařík’s mystic system; mysticism as a way of transmutation of one’s own being and, finally, inner prerequisites for practical mystic endeavors. 2 Cosmological and Phylogenetical Context of Minařík’s Mysticism According to Květoslav Minařík’s take on “Buddhist knowledge” (Minařík 1993/2, 23), the cosmological center and the origin of the All is the Absolute (Tao) that cannot be grasped and can be identified with consciousness as such. By way of emanation, three independent continua evolve from this consciousness, three bodies of the Buddha (Sa. Trikāya). These are Dharmakāya (worlds of emptiness), Sambhogakāya (worlds of forces), and Nirmānakāya (worlds of forms) – our material cosmos being its peripheral part. All existing dimensions are thus only certain states of this consciousness. Based on the identity of this consciousness with the consciousness of man, these dimensions of being can be experienced in meditation as categories of experience known in Buddhism as nine successively arising immersions (Sa. dhyāna). The human body contains the same qualities which gave rise to immanent cosmos, including a certain substance that had existed even before this cosmos arose; that is why “man can be viewed as microcosmos” (Minařík 1991/1, 23). This ‘not born and not created’ in us differs qualitatively from all and everything manifested in macrocosm and it superior to the macrocosm since it is transcendent, eternal, not subject to change. According to Minařík, it is the “realm of absolute freedom” (Minařík 1993/3, 90), where the enslaving forces of karma no longer have any power and, for that reason, the otherwise unceasing cycle of involuntary births (Sa. samsāra) ceases –“and the wise yogi does not want to repeat the samsaric process as he knows he can never become its ruler, only its victim” (Minařík 1993/1, 168). That is why Minařík denotes “the identification of self with the Absolute” as “salvation” (Minařík 1993/1, 248) that can ideally be achieved as a result of bodhisattvic way (e.g. , Mahāyāna) “which, on its high levels becomes the path of Brahmas” (Minařík 2023, 19). Minařík states that the whole universe is fully and very densely inhabited and “the nearest inhabited place being the planet Venus” (Minařík 1993/2, 79). In contradiction to Darwin’s theory of evolution, Minařík states that people settled on Earth at the very beginning of
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