Kvetoslav Minarik

    This text is a document on my mystical practice, which I wanted to publish a long time ago, namely after having realized all the profound ideas of practical mystic teaching of Tibetan sort, of Mahayana. The fact is that I knew well that one should repay debts from the successful mystical endeavor by passing his/her mystical experiences on as a tradition.

    There was, however, no one who could prove me to be worthy of this message and that is why I have made such a big effort that I have handed down these experience in books. There I have embodied them into a sort of system of mystical education, which can, however, be clear to one person, less clear to another and quite obscure to next one. It was a kind of reminder to me not to be satisfied with my whole former effort to transmit the teaching.

    I know very well how this document can shatter the prejudiced views of practical mysticism in all who traditionally think the common life is realistic whereas the mystical one is vague, impractical or fantastical. This is the reason why dreamers are considered to be mystics; dreamers who have not been able to combine their idealism with the immense practical intellect.

    People thus regard mysticism as something unreal that may be respected if someone dreams and writes poetry but is rebuked strongly if one’s unreal character associates with confused views of life. Yet both these peculiarities on the tree of life are no mysticism at all.

    Mysticism, mystic teaching, is purely a practical method for controlling the motive powers of life. It has a system that Tabula Smaragdina describes in one sentence that says: „. . . and climbs from the earth and descends from the sky, and receives the force of things superior and things inferior.” And this sentence is expounded perhaps in the clearest way in the practical sense in this document. And if those with more idealistic views of mysticism are shocked by this bold paper, there is no way to help them. The fact is that the problem is not only the knowledge but also an experience that leaves no desire. This result is not fulfilled by means of idealistic mysticism.

    It cost me a lot of effort not only to find an addressee of this document but also a great effort to be sure he would not be killed in psychic as well as moral respect. Everything has already turned out well and so, skipping the personally addressed part of this document, I am publishing the explaining part of the text.

    The correct way must be commenced by absolutely renouncing the world and by indifference to it. Human as such, namely secular one, faces here the celestial purity. The mankind acting on the basis of the impulses coming from the vitality deeply pervaded by sensual clinging to the world, smells extremely badly to heavens. That is why a beginner in yoga must renounce the world uncompromisingly. When heavens concede the beginner is pure enough and therefore not smelling of human nature, they will let him in.

    The detaching process proceeds as a rule more slowly than the process of purification due to which heavens let man in. Feelings of relationship with people remain deeply in his/her being for a very long time and, besides, the body is for man so significant that he/she would like to keep it and remain in it as long as possible. That is the cause that during this (first) entering the heaven man can get a breath of its clear atmosphere and, then in abstraction from the body, he/she can bring the purification, deepened by indifference towards the world, far enough as to be able to break through from one heaven to another, higher and higher, in succession of ecstasies that are repeated on the basis of correct conditions. Sometimes one gets as far as the highest heavens where he/she finds himself/herself on the border of definite and indefinite facts.

    There is a big danger hidden in this proceeding, that one can lose the sense of reality of both personal and social life. Therefore he/she must not stay in this state longer than it is necessary for him/her to realize well the heavenly purification and to experience it physically as e.g. a bath, satisfaction or other pleasant experiences. Then he/she must immediately descend. One must transgress the moral obligations of yoga, which had enabled him/her to enter here, and fall spiritually – in the best way over a woman or a man as a person of opposite sex. But as fallen he/she must not lie very long. He/she must remember the heavens and soon demand re-entering them.

    The rule is that the man (woman) due to which the fall occurred is not so pure that heavens might receive them both as a solid couple. This is a beginning of odyssey. In a spiritual sense in the fact that man takes upon oneself the previously overcome world, i.e. one takes on further and further components of one’s being and the world, which were excluded from one’s consciousness in the first phase of one’s proceeding. So he/she wants to get into heaven again with all that. Heavens resist it, although they cannot be so indifferent to one’s demand as it is indifferent to the supplications of those who have never been to heaven but just on the earth with all their interests and ways of lives. It cannot be indifferent to his/her supplication, for the temporary stay in heaven imprints one a spiritual seal that makes one a potential dweller of heaven. Moreover, the more breath one takes from the heavenly atmosphere, or the more kinds of heavens one enters through repeated ecstasies, the more attention heavens pay to him/her.

    A good initiation which is received by deep experiencing of the celestial state – i.e. an experience which is enough or intensely affecting the body – is therefore a precondition for one to make great demands to heavens. So the one who has touched heaven and then, after a fall (essentially only assumed one), is going back to heaven, will be received in heaven only with a woman (man) detached from the world. In this case only a couple with no contact with the material, or better to say sensual, world will enter heaven, for otherwise they would have to leave (heaven). But if one takes as much breath from the divine air as possible or goes through a number of heavens, being one above the other, by means of a series of ecstasies, he/she may ask heaven to be received again, not only with a woman but also with his/her body. The body is in fact regarded as a microcosm, so in correlations as a macrocosm. This is what heavens strongly resist. Only through a cogency of the earnest endeavor remarking him/her profoundly, which has brought him/her so high, can one successfully insist on his/her requirement and enforce it in the end. And there are always obstacles here, indeed, because after one’s descent from heavens there is an angel with a flamed sword standing on the boundary of the abandoned and the anew received world. He evokes feelings of guilt and a shyness to ask for re-entering heaven.

    If one, despite of all this, asserts to be received in heavens again with the whole new burden (the woman and the world), he/she will bring forth that not only him/her but also the world will get to heavens. Heavens will pervade the world by its influence, and the man’s consciousness which manifests itself in form of “I am”, will make this fact quite real.

    This is the efficacious mystic practice, the mysticism of firm and hard realities, the mysticism of those who have realized its ideas in their lives. Therefore, they differ from the mystics who have had to castrate themselves completely and to impair themselves on the level of their individualities to preserve their questionable heaven of small pleasures of egoists who are afraid to abandon the problematic little to achieve a lot.

    The great way has its own problems just like the small one. The world on the great way appears like crumbling material and the man offering the world to heaven is exposed to temptation to adopt a conviction he/she is going an impassable way. This conviction springs from various life experience being accumulated during his/her mystical practice. Only if one regards himself as either nothing or just a simple wheel in the huge cosmic mechanism to which he/she wants to impose his/her rhythm aimed at the divine harmony (and he/she must not forget about it either during or after his/her spiritual fall), he/she is sure to succeed. And what about the moral respects that bigoted mystics are is afraid to abandon? No one is a minimalist. One is always strongly ambitious, the ambition being more or less paralyzed by fear and therefore reduced or modified in many different ways. This character flaw of his/hers is (to be) removed by the inner purification and by the perfect self-knowledge, which leads him/her again to the standpoint of a maximalist.

    The system given here as a mystical path is maximalist, however, modified by the mystical path. The mystical teaching presents as cosmic principles of ethics to have the utmost lofty intents, ideas of universal fraternization, whereas the attributes of victory – knowledge and power – are to be comprehended only as attendant phenomena or signs of a success on the mystical path. This makes the difference between a mystic and a worldly person. A worldly maximalist becomes a dictator and his immorality brings to the world only suffering. A mystic-maximalist pushes the mankind for celestial life.

    I would like to add a few concluding words: An ascent into heaven in isolation is considered to be the first realization which is completed by descending from heaven into the life and onto the earth. The second stage is the repeated successful ascent to heaven with a burden (with a woman or the world). This stage bears traces of imperfection because the descent must occur with regard to keeping of a contact with heaven, at least in the living memory of the celestial experience. This is regarded as the second realisation. That is why man has to attain the third realisaton; this one beginns by the second ascent that one has to undergo to absorb into the consciousness just his/her body as a reflection of the whole physical world, i.e. without woman or idealist motives.

    One will not go astray during this descent if he/she has made ring in himself/herself the sound of the celestial world by correctly experiencing the first realisation, the descent from heaven and repeated ascent to it. Then he/she will reach from heaven for the body, and through the natural affinity of himself and heaven he/she, as the hardest or the most perfect realist, will be able to get up to heaven for the third time. He will achieve thus the third relisation, the realisation of the Living Buddha.

    As for those ascents and descents it must be pointed out that all the stages are to be passed through of one’s own will, which means against nature. One must renounce the world to reach, in isolation, heavens. Heavens must also be forsaken of one’s own will in order to return for a woman and the world. Out of one’s free will one must overcome all the resistance of heavens and re-enter them once again and then immediately get down – not for the woman but for the body and thus for the world.

    Factual note: This document was as a mystical path accomplished in full extent only by the author himself. There was no one during his life to take up this system wholly. It was as late as after the Master’s death that the Document was put into practice by one of his disciples. Thereby was the tradition and continuing of the school validated.