Announcement
by Kvetoslav Minarik

    There is an opinion that, when a buddha appears in the world, a man who is fully enlightened for his correct attitude to what we call God, owing to the right plunging his mind and consciousness down to the base of his own being in its functions and owing to absolutely subduing the undesirable individuality, he always embraces the role of a guru who strives to impart the teaching he himself has re-discovered to those who remain after him. I have followed this unwritten law, too. Since the first moment of my awakening I have tried to introduce the people, seeking for awaking their inner life, to this path, which would be for the benefit of their and other people.

    The circumstances today are, however, different from what they used to be at the time of Buddha Gautama. In those days there were not so many opportunities to give vent to one’s sensual desires that got kindled by worldly things, and there were more people traversing the paths of inner life, mysticism. Those days did not see so much superficiality and plasticity of souls amenable to the world as is the case today. For that reason the Buddha’s assignment was not so difficult, either. However, I have been from today’s world and therefore understood well people’s problems. In this respect I have brought up only with great care those who applied to me as they wanted to be guided on the mystic path of Buddha. I have always been well aware that the initiation process must not be marred by the pupil’s reluctance to throw off his personality that is practically always selfish, and I have acted towards everybody accordingly.

    The one who wrote about yoga and mysticism before me was a certain Karel Weinfurter. He promulgated corrupt teachings that made people believe they did not need to remodel themselves at the moral level and yet would be endowed with power of initiates, simply as a result of the mystical exercises he recommended. That teaching system took root in the minds of everybody who sought and seeks even today on the paths of mysticism. Therefore I had to make concessions [to that teaching system and people who had taken the practice thereof], i. e. not require the necessary moral discipline, the discipline that is a life raft for everybody. Depending on the given conditions, I was usually willing to let everybody come as far as the threshold of initiation so that he could have a taste of what he was headed for. But thereafter I required cultivation of moral values that should always lead to victory over his personality, to eradication of his selfishness.

    That requirement of mine resulted very often in a split with the seeking people, who wanted me to advise them but failed to carry out their moral duties. But in spite of that, the results of my activity have not been altogether negative. There were individual cases that reached more profound glimmers of enlightenment, ones who got to know blissful experience of initiates. Those people were in my opinion supposed to "accomplish" and thereby comply with the law of initiation, which means that the teaching should remain preserved in them for the benefit of all. But in one of the three men I found insufficiently developed intellect, in the second one traces of selfishness that were potentially capable of unfolding and the last man was too old. All that pointed out to their wrong mystical effort.

    Regarding mystic knowledge and age, the most suitable one of them for preserving the teaching was R. I relied on him as on the inheritor of the teaching. That fact forced me to bring his initiation to completion by introducing him into the impeccable civil life and attitude, because faulty civil manners, the lack of integrity, would have been his moral flaw.

    When he, thank to my concessions to the heretic teachings of Weinfurter [that R. had previously believed in] and due to his own abilities, got through to where man can discover new regions of all-life, I stopped him on that journey to bring him into correct social relations of an initiated man. However, in him, like in everybody else, the pent-up, yet not completely eradicated elemental individuality took the lead very strongly anew. I wanted to find a way round all that and give him a help, but he was more and more identifying himself with that, actually already perishing, individuality. It led to dramatic moments in our mutual relation. And when he proved he was not willing to give up his kin-sealed personality, we split up.

    This break-up has had a very strong impact on me. I am aware that nothing can be done with members of this superficial generation concerning the real path to buddhahood; therefore now, in my 64 years, I am resigning from the position of the guru who is able to lead others to buddha-enlightenment and to blessed assignment of upholders of teaching.

    I do not complain about myself! But I do complain about the devastating superficiality of today’s people, to whom nothing is sacred but their sensual lusts, not restrained by anything except police. So this generation, represented by R., refuses the teachings requiring self-control, even though it is to their own good. That is the reason of my resignation.

    I am coming back to work in privacy, where man of kind heart can embrace a task of adepts, although only for oneself and on one’s own responsibility. I hope that everybody will understand well my steps.

    Explanation to Announcement

    Why that "Announcement"? - I feel absolutely obliged to make known what I have recognized as the saving teaching. Initially, when someone attains enlightenment, this obligation is hobbled by lack of ability of expression and therefore of explaining the teaching unless the enlightened one is educated and therefore has any chance of communication with other people at the level of at least [people with] secondary education. That was my case, too; however, I took necessary pains to remedy that deficiency and I succeeded soon in that effort.

    At the end, in turn, the obligation is restrained by other people’s not accepting the teaching. And I have come to this delimitation right now. The whole thing is based upon this rule: when an adept is taking pains to observe the unwritten law of obligation to pass the teaching down to the world, he is always bound by only the responsibility to persist in imparting the initiation to the one of his protégés who has arrived farthest in terms of working on things related to attainment of the supreme mystical goal.

    In the course of imparting the teaching, in case there are more candidates, their succession does not naturally remain unchanged. The adept has to observe this reality very well and must not have himself deceived by opinions the applicants have about themselves. If he should have himself deceived, his teaching would become distorted and from that moment on the adept’s effort would be vain.

    In R.’s case I had to note that there was no change in the succession of candidates, but I found in him character defects that had been potentially present since his entering on the Path. If I had made concessions to those flaws of his in the sense that I would have ignored him alone and, instead, I would have focused on somebody else, trying to impart the teaching there, I might have made an incorrigible mistake or I would have ruined myself.

    Thus leaving R. because of his fall on the mystical path and along with him all the others, I am also leaving the all-devouring ravine of samsaro in the shape of those who, though they try to work mystically, they fail to observe the conditions tied to their endeavour. With this act I am fulfilling the law which, on the one hand, enjoins to transmit the found teaching to the world, on the other hand, however, does not allow to die out of blindness in a ravine, as is the case R. Since, from the viewpoint of the correct beholding, the case R. has meant the last hope that the work on the preservation of the teaching will be a success.

    Should I add a personal postscript to the above declaration, I can say, fully aware of what and why I am doing so, the following statement: I am willing, to the limits, build an arched bridge that the longing and striving people could use to come across to the "house of happiness", into states that are related to the initiation. On the other hand, I am not willing to fall together with them into the abyss only because I would have closed my eyes and would not have wanted to see that their head, the case R., invented causes of his spiritual failure and did it so on behalf of all who follow his example.

    Not to plunge with these people into the abyss is not only my right but also a binding commitment for me, as there is another unwritten law of preservation of the teaching which says that if the guru falls with his pupils only because of his attachment to them, he will commit an equally serious sin as those who are now afflicted by spiritually devastating blindness and ignorance as a result of their moral weakness and failings in their previous existences very long time ago.

    Thus the one who, working mystically, overtakes the others because he has fitted the right preconditions of the spiritual development, will become a leader of those people, a person who is fully responsible for their happiness or misfortune. For this reason he is obliged, particularly by respecting moral principles, to reach the goal and thus also to create a bridge for them so that they could accomplish, too. It is then just their own decision if they do or do not use this help. But if he does not reach the goal only because he morally degenerated or lapsed into some illicit passion, his will be the guilt equal to damnation, often unlimited in time.

    I have fulfilled my duties. But I am not obliged to fall along with the falling people, even though such a fall would apparently concern only one person who heads of the host of those seeking people.

    I hope I will find understanding.

    March 1972