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 5 Robert Kaluža, Helena Kalužová 1) By simple yet systematic remembering of one’s own body, it is possible to “return to the natural state of humanity, which is primarily related to the permanent realizing of the body in consciousness” (Minařík 1991/2, 235). In the first stage the benefit of this exercise lies in the ability of the body to stabilize the wandering mind. A certain ‘distancing effect’ plays a key role in this process. If we consider our consciousness a subject residing in the head that is actually the center of awareness, then the feet, the part most distant from the head, represents rather an object. “However, if the object of the concentrating mind, i.e., also of consciousness, is the feet and the legs, then the difference between the subject and the object is so substantial that both factors suitably represent the two extreme qualities of the entire cosmic continuum. By this state of things, the consciousness and the mind will be held motionless.” (Minařík 2013, 52). In the second phase of this exercise, the actual transformation of the body occurs “as a result of the dual conception of the consciousness and the body. The mind will attain the character of a corpuscular factor once the consciousness or awareness accords to the body the character of a material object and to itself the quality of potential electromagnetic tension. In that case the body becomes a passive factor that is able to absorb the active charges of well-directed thinking, i.e., [note: the body] remains subjected to forces that disturb its structural arrangement.” (Minařík 1992/2, 44). 2) Observation of oneself on the level of feelings. The man of today, mentally highly advanced and increasingly abstracted away from the own being, is actually and invariably a feeling creature. It is a proven fact that “even the greatest rationalist behaves exclusively in conformity with the feelings that overwhelm him or her” (Minařík 1991/3, 21). It is the reason why intellectual or mental efforts of men can change hardly anything in their actual experiencing. “In the common interpretation, feelings are surely just a function of the human organism, a phenomenon of sense of touch. However, this is just one phase of a qualitative expression of this form of life energy. The quality of feelings based on a quantum of energy can be changed once an individual generates, by mental will, tension against the body by means of guided attention. A long-wave vibration, which stands for feeling, turns in that case into a vibration and tension that is capable of changing the body’s structure.” (Minařík 1992/2, 31). Only “the concentration on the body [note: its surface] causes that the direction of its radiation reverses inward, instead of, as is usually the case, outwards” (Minařík 1994, 116). The way of transformation of being takes the body as material that needs to be changed in a qualitative sense of the word, and this “connecting, or fusing of qualities symbolized by the body, instincts, animal tendencies, and profane inclinations on one side, with enthusiasm, cheerfulness, trust in God and Light, and pure consciousness on the other, must always be considered as the most important practice or endeavor.” (Minařík 1991/3, 105). The decline of a human being begins in the moment he or she loses spontaneously arising pleasures whose existence we can observe in children. Therefore, it is necessary, while being well aware of one’s own body – particularly its distal parts (legs) – to induce this joyfulness without reason by the force of one’s own will. “However, joyfulness is not only an emotional state. It is a tingeing factor, which will take hold of a human being as an object and transform it – and this transformation of the being is actually the point. For, no matter what philosophies exist dealing with the solving of life, psychological and philosophical problems, the unchangeable fact remains that the mind and consciousness are only filled with that, with which the qualities of the body are in turn filling them. In this regard, causeless joyfulness, which has filled up the body by means of will, begins to have a feedback effect.” (Minařík 2013, 36). And only “correctly used causeless joyfulness leads to knowledge, out of which the philosophy, known as spiritual, grows. If this philosophy does not spring forth from this joyfulness, it is always just a series of mental constructs which will lead their follower to a spiritual, and often general, ruin.” (Minařík 2013, 37–38). “Yet the quality of emotional and psychic states cannot be changed easily. If the practicing person is marred by pessimism, an unkind mind and bad moods, the feelings of happiness will not easily show up. She or he must therefore go against her or his personality and, despite unfavorable circumstances, cultivate a peaceful mind, happy moods, trustfulness, and optimism.” (Minařík 1992, 58).
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