4 6 S p i r i t ua l i t y S t u d i e s 2 - 2 Fa l l 2 0 1 6 well as the inner object which initially serves the concentration and later, even an absolute control over all processes of their inner life. By that, the dissociation of consciousness has been accomplished. The results of this dissociation are very interesting. In one of the later phases of this effort, the being will prove to be some kind of receiver which is continuously tuned to all electromagnetic corpuscular quanta which are produced due to the fact that a human being exists in a living environment – in the environment of people. These quanta, which are so distinctive, precisely flag everything that produces them, thus also people and their real character. The ability to perfectly register the influence of these quanta is called the psychic clairsentience. However, this result means nothing from the point of view of the mystical development up to the spiritual perfection; often it is only the beginning of a constant inner troubling of the one receiving these impulses. If this interference wasn’t a bearer of the experiences of the mystical growth, a person would not need to work with the dissociation of consciousness at all. Therefore, it does not need to be warned against, because, this “schizophrenia” is, indeed, a methodically induced pseudo-schizophrenia, and therefore a “schizophrenia” which is well controlled by the striving mystic. The mystic, who has arrived at it, could have attained it solely by powerful inner efforts, and therefore it will not happen that they would, so easily, mistake the real world for a visual one – a fictious one, and behave in it as a person who is mentally integrated, complete, but still mentally ill. Therefore, there is no danger of mental illness here. However, this danger exists elsewhere. It exists in an unprofessional selection of the imagined objects, or places in the body, for the concentration. Once, there existed a public mystical school in our country, in which only two mystical practices were taught – the concentration of the mind into the breast with a mental image and the so-called “silent concentration” about whose mental anchorage I don’t know. These two kinds of concentration testified to the dilettantism of this mystical school. Due to the fascination with these two “practices” it left unnoticed a great danger which stems from a sinuous process of thinking on the one hand and from the change of the qualities of the mind on the other hand. Therefore, it used to happen that the beneficial focusing of thinking on an object, which is the body, was abandoned and, very often, a path of speculative and, eventually, wandering thinking was entered. This speculative, as well as wandering, thinking, soon showed its evil face. Instead of mystics with a controlled and stabilised mind, mystics were occurring, who had strange views of the world and life and instead of mystics who would bear in mind the general good, mystics were occurring, who had a specific, but never a good, moral view and character. In order for this wandering not to occur, every independently faring mystic must adhere to the effort to calm down the sinuous character of the mind, which is constantly being focused on an inner object chosen for concentration. The best object for the concentration of mind is the lowest part of the body – feet and legs – the symbol of matter, or earth, which is the basis of the universe of phenomena. This universe must become known in its essence, if the mystical development is to fulfil its purpose – namely to bring knowledge and, by the means of it, liberation. However, in most cases, those, who are engaged in mysticism, do not act correctly. Instead of adhering to the idea of attenuation of the mind’s activity and, by that, of the entire inner life – of the inner activity, they succumb to a natural reaction of their own being to the effort to halt the inner life. They leave, in an uncontrolled way, the mystical path they have entered and then they only “train themselves” in the development of pointless thoughts, speculations, or wandering of mind. This diversion from the begun mystical path is the most frequent. The striving for the real concentration is, often even due to a small resistance of the psyche which resists its own subordination, replaced with valueless thinking. This thinking seems to be of a higher quality, because it deals with abstract concepts or relationships instead of the usual straightforward thinking which is concerned with some material or sensorily gratifying result. However, mysticism is a teaching which only concerns the real things. One strives in it solely for the attainment of the life experiences, in the form of mystical experiences, which will enlighten a person by an immeasurable knowledge or profound insight into the essence of things by which one also arrives at knowledge and liberation. Precisely at this intended knowledge, one does not arrive by the thinking of mystics who have left the path of the true mystical practice. By means of this thinking, they can only get to a perpetual wandering of thinking in a circle of useless thoughts. By this, the person will gradually weaken themselves so much that they will never be able to resume carrying out a correct work on the path of mystical perfecting.
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