Kvetoslav Minarik
On the origin of the world from the standpoint of practical mysticism

    Life is a process. Not only in being satiated with life experience, but in general transformation of the whole being on all its levels. A certain degree of life experience makes man to pose questions that could never be asked by a primitive man who is not yet satiated with life experience. Those are questions about the purpose of life of man and of life in general and these questions are later transformed into an interest in how to escape from the various distress and sufferings that practically always the mature individual life is.

    The man completely filled up with experience, i.e. mature in the karmic sense, always asks about the origin of the world and its purpose, and about his own role in it, since he considers answers to those questions as the only real possibility how to achieve the state of personal deliverance, liberation, salvation. Nevertheless, the knowledge, resulting from reactions to those questions (which are always hidden answers, too), sprouts from two levels where inquisitiveness operates. The knowledge has its origin either in the introvert procedures of analysing mind that must be well controlled by the solid vigilant awareness, or in extrovert procedures, in observation of a complex of qualities that form, through their structures, both the world and the man’s outer being itself.

    If one shall get knowledge of the reality, i.e. the world in its external and internal components, in vibratory complexes and qualities, he/she must use both of those procedures, even in exactly the same order as stated above. Should one start the path to knowledge using the extrovert procedure, he/she would neither manage to sort, by means of the so-called deep insight, the complex of qualities forming the world of phenomena, nor would he/she be able to incorporate himself/herself into this complex. His/her knowledge will therefore be always only theoretical, full of gaps, which he/she will have to fill up with various speculative fabrications.

    It is therefore necessary to put on the first place the slogan “Know thyself!”. Here we seemingly abandon the science that indulges in extrovert procedures and we arrive at mysticism, mystic teaching. The cognizance shall result from a successful analysis of one’s being and all life processes by the power of analysing mind. But the deliverance, redemption, as another aspect of the desired knowledge, is the fruit of an uncompromising renouncement of the world that provides us with sensuous pleasures and mental emotions as a reaction to the former ones.

    These interrelations are not generally known. Therefore many mystics assume that every sort of introversion brings about knowledge as well as salvation, either in succession or simultaneously. And this opinion results in a philosophy of dubious value, which, in any case, lacks logic in its consequences.

    Means and purpose must correspond to each other. There is really no theological world, there is only pragmatic one where actions correspond exactly to reactions. In this respect even the modern people do not seem to adopt an unprejudiced attitude [or thinking]. Their thinking is sometimes vulgarly materialistic, another time elementarily theological. But not even here are people consistent. When they are caught in suffering, they mostly admit theological order of the world. But when they attempt to assert themselves in the worldly affairs, they adopt a materialistic view. The result of it is their incapability to attain knowledge and to get delivered through it.

    It is only when people suffer too much and so their suffering is reflected somewhere in the heart, that they are slowly uplifted towards religion or mystical teaching. I point out that the suffering need not necessarily be caused by physical circumstances. Man often brings his/her suffering to this world. This is the evidence of an innate imbalance between his/her desires and the impossibility of their immediate fulfilling. It has been always well understood in India. There are legends about ambitious people who had found out very early, often already in their childhood, the impossibility of fulfilling their desires, which led them to asceticism that was often closely related to spiritual life or efforts. The reasons are, no doubt, purely psychological. We could say that beings are potentials evoking in man, from the early childhood, requirements, whose fulfilments seem impossible to him/her, very often because of some vague obstacles and barriers. This is the reason for arising spiritual longings that lead man to spiritual doctrines. Those are often comprehended only in direct relation to his/her elementary view of the world.

    Thus we can find in the world mystics, whose opinions are neither purely religious nor leastways adequately scientific. Their notions are combinations of both and, for this reason, not acceptable. And other truth-seekers are very often disoriented by all this and led astray.

    Mysticism, mystic doctrine, is in reality a science related to psychology and perhaps also to physiology and physics. Its tools are only the mind and the will, however, it does not in the least belittle the fact that it is a strictly scientific discipline. And the fact that people who lack logical thinking and who are dreamers ever profess it does not disparage its character at all. It is really very difficult and unusual to present mystic doctrine as science unless it has gained the seal of scientific studies with adequate application in the common process of human life. This makes an impression that mysticism is idealism with all its prejudices and fallacies and has nothing to say to humanity. But for all that, even in this [bad] situation, it helps individually those who utilize it, without any bias, as a psychological doctrine for overcoming the influence of psychological ganglions and indurations manifesting themselves in subjective mental conflicts of the individual with himself.

    The tools of mysticism are the will and observation. The will is necessary for making the observation permanent and systematic. The observation is necessary for enabling analysis, categorisation and final liquidation of all mechanical vital (i.e. spontaneous, automatic) processes. There is no need to worry about weakness of the will. Repeated or permanent efforts and perseverance to remain active make the will manifest by itself. The observation changes its quality in accordance with its intensity. If the observation is accompanied by fickleness, it will not bring the desirable fruits. It will only get information on objects, on which the awareness has rested for a short while. And as the observation lacks profundity, it will never penetrate under the surface where instructive processes take place.

    So, what is required? – First of all a firm decision to observe oneself permanently, and then really to observe oneself.

    To get started, one must learn to focus the attention. It will become analysing provided that it has proper intensity, is not accompanied by interest in the world or any inner relations to it. It must be secondarily complemented by a control over the consciousness for its permanent expansion through secondarily induced interest in the “environment” of the object or in the environment of the concentration.

    Analysing concentration leads to a concept of being as if it were a complex of components in motion. Apart from those components the seeker will find exclusively emptiness that does not possess anything from the shining divine glory. It is always identified only as a physical field, since it bonds, in an astonishing way, the formations in motion, the quanta of corpusculi that otherwise vibrate exclusively on the spot as if they were subject to gravitation of the spot under fixed attention.

    Through this experience, the mystic achieves a remarkable identification of existence of centres formed by permanent fixing of consciousness on a purely imaginary point or spot. Outside these points, processes or vibrations of physical quanta forming the phenomena, these phenomena can be identified only as diffusely dissolving. The cognition arrives therefore at a conclusion that every reality is nothing but a mere unreality that can be identified [by an individual] as a reality only on the base of [one’s] assumptions, of autosuggestion.

    But there is one thing that cannot be identified in those processes. It is the source or the origin of those. The observing mind analysing all events can, during the yogic practice, always fall only into “the running processes” or it can penetrate through them into the “emptiness” beyond [them], the emptiness where processes arise only apparently, if the analysing mind already enters into them or makes itself capable of observing them. It means that those processes, although they are discernible as universally valid creative events, do not inhere or have their roots in this emptiness. They only exist in relations to it. But these relations are always so free that they cannot be considered as a necessary and natural connection.

    This cognition makes the universe of phenomena only a field of ever-changing realities. The spirit of those realities in the proper sense of this word is always missing here, but it can be actually identified by analysing power of the mind that is able to identify in these vibrations the emptiness so well corresponding to the emptiness existing inside atoms.

    This emptiness is not void or absence of nothing, but dharmakaya of northern Buddhists, the sphere of the clear truth. There are no phenomena in it but, it is yet the light that, if realized by an individual, manifests itself as the knowledge and inner freedom. In the universal view, this emptiness is a dynamism of energy that does not transform into phenomena, so it corresponds to the conception of the divine light existing beyond the creation.

    There are never direct relations and links to be found between this emptiness and “creation”. Living existences span the common creation to this emptiness exclusively by the capability of consciousness to comprehend and to know this emptiness. The truth is that this consciousness is a part of the being, however, in the qualitative sense it is sufficiently capable of forming relations between the being of the holder of this consciousness and that emptiness. On the level of self-awareness, these relations are the cause of the cognition that the being has achieved salvation because it has got into a permanent relation to that emptiness.

    And how can we explain the origin of existence? Not even the most thorough analysis of the being as permanently active processes can discover any other origin of the existence than the one represented as a result of an altering composition of corpuscular quanta forming this being. Everything accessible to the analysing self-observation is a mere process. The emptiness that is found beyond those processes by the analysing observation of one’s own being is nothing else than a factor qualitatively quite different even from the very essence of quanta and elements in motion. That is why no relation can be found between the processes, which represent the whole existence, and the emptiness that is hidden in this being and can be discovered only by all-scanning analysis of those processes. They exist as if independent of each other. It is for this reason that man must live with his/her consciousness filled exclusively with processes or, in case he has got into the emptiness beyond [those processes] by analysing the existence as processes, he can live with his consciousness in the state of emptiness giving him the experience of the state of limitlessness or, better to say, the state of pleasing nothingness.

    Why pleasing nothingness? Processes are, in the subjective sense, perceived only as suffering. There is no room in them for resting and thus nor for contentment of those who are at peace. Life in processes is therefore characterized as samsaric, while life in emptiness being beyond all processes or direct within them as nirvanic. Only somebody who is karmically mature, i.e. sufficiently enriched or filled up by life experience, can realize the values of those in buddhist sense. This means that the stay within the states in process becomes gradually tedious. Who appears in the sphere of physiological existence as a creature just recently born, does not feel those processes as tiresome or burdensome, he/she even longs for them. But when the being, as the consciousness in itself, has been connected to those processes for a certain time, it becomes tired of them and longs for peace or emptiness. The latter that can be discovered in being by means of a method which analyses the processes taking place within [the being].

    In a broader sense, the being is a composite of tensile factors or quanta that grow quantitatively. The result of this growth is an inner distress that can be apprehended as an excess of life experience, which, by itself, requires finding the empty space within the tensile moments of being. Having found it makes the individual being vanish in the sense of self-awareness. This state enables a suppression of differentiated being and an automatic shift to a simplified position, which will disappear owing to inertial tendencies.

    Considering these relations and tendencies that can be discovered in being, it is impossible to find any intended origin of any formation, even of an animate one. It does not mean, however, that the immediate condition of living formations, beings, does not require a solution or makes the solution impossible. A possible explanation could be that we may have arisen from chaos. That did not mean that we have become formations whose subjective condition could not inform us about the “field”, where we have been whirls called formations that could disintegrate, by simply connecting their minds to the emptiness that is always hidden in all formations. By means of this connection they would disappear in the emptiness without any rest being left.

    This is the nirvana of Buddhists, inviting and attractive, because it is the emptiness where time does not exist. The problem is that time always complicates the situation of formations that are chiefly physical processes. Does it look like annihilation similar to death? - Death is inevitable! Realization of emptiness breaks off the spike of death, which always pierces the one who is engaged in processes, in individual life, in the thirst of life.

    Thus the following device is always valid: Mystic efforts mean first of all efforts to learn “how to die”. To know how to die means freedom and peace that will be achieved before the departure from this world by death.