Двадцать лет спустя

Не так давно я прочитал в "Известиях" публикацию "Сектант в Кремле", где шла речь о неком Григории Грабовом, который пообещал родителям погибших в Беслане детей... воскресить их чад, ни много ни мало, аж за 39 тысяч долларов (какая точность в подсчете стоимости услуг) ! Как пишет газета, "раскрутке этого "гуру" способствовали высокопоставленные чиновники в администрации президента Ельцина". Как следует из статьи, "начинал Грабовой в Узбекистане, где за немалые деньги выполнял "работы по экстрасенсорной диагностике самолетов, используемых для полетов президента Республики Узбекистан и членов правительства". По мнению специалистов, подряды на экстрасенсорное обслуживание стали одним из способов "осваивания" бюджетов президентских структур". Нонсенс? Отнюдь! Шарлатаны-экстрасенсорщики ужен давно осваивают "президентские" бюджеты, пользуясь невежеством властьпридержащих, играя на примитивных человеческих комплексах и страхах. Как же им это удается?

Мой питерский друг Дима Мишенин предпринял журналистское расследование вокруг главных героев нашумевшего в середине 80-х годов прошлого века дела Мирзы-Абая — лидеров извращенческой секты, на совести которых убийство культовой фигуры советского кино Талгата Нигматулина (играет Салеха в фильме "Пираты ХХ века"). Разводка, которую учинили людям, считавшим себя интеллектуальной элитой страны, два среднеазиатских авторитета, в некотором смысле предвосхищает бизнес-схему всех постсоветских "гуру", наводнивших своими экстрасенсорными услугами не только кабинеты власти, но и офисы рядовых предпринимателей: "человек ниоткуда", одаренный "высшими" способностями, начинает глобальную миссию по исправлению жизни на земле.

Главное слово в жаргоне всей этой братии — "энергия": энергия такая, энергия сякая, энергия кармическая, космическая, магическая... Но, как говорится, не важно, какого цвета кошка, главное — чтобы она мышей ловила. Так и с энергией. Один адепт восточных боевых искусств мне однажды, с абсолютной уверенностью, утверждал, что раз сознание — это энергия, то чем больше у человека энергии, тем он сознательнее. "Стало быть, чем человек сильнее физически, тем более он продвинут духовно", — делал вывод наш друг в соответствии с собственным пониманием сущности дзэн-буддизма как философской базы каратэ.

1. Из разговора Димымишенина с писателем и сотрудником русской службы BBC - Владимиром Гузманом иллюстрирующим официальную версию трагедии :

«Абай выучил Мирзу паре фраз на русском языке, которые тот впопад и невпопад часто произносил : «Голова маленький - космос большой» или «Раджнищ - мой младший брат». Это производило сильное впечатление на адептов. Вообще когда я увидел Абая мне сразу стало ясно с каким шизофреническим типом личности я имею дело. Идти на контакт с таким равносильно самоубийству. Абай конечно был главным во всей этой истории. Он даже заставил Мирзу сообщить всем последователям, что «УЧЕНИК ПРЕВЗОШЕЛ УЧИТЕЛЯ», что отныне даже Мирза должен прислушиваться к Абаю, так как тот встал на более высокую ступень развития, чем его гуру и стал сам гуру. Полнейший бред. Но именно из-за него и погиб Талгат. Часть литовских адептов из Вильнюса взбунтовались как раз против Абая, а не Мирзы. Абай сорвался на Талгате, когда понял что власть и контроль над адептами уходят у него из под носа прямо на глазах.. Впал в транс и совершил убийство. Зомбировав всех присутствующих и заставив их принять участие в убийстве. Он был конечно черным магом и демоном. Потому что пошел до конца в своем желании Подавить все и вся. Его сатанизм выражается и в том, что он выместил всю свою лютую ненависть и злобу не на вильнюсских раскольниках, которые подверглись только разбойным нападениям с избиениями и грабежом, а на Талгате.человеке который боготворил и Абая и Мирзу, всецело им доверял и полностью подпал под их влияние и единственное , что только несобирался делать ради них это кого тот избивать, пытать и убивать. Но ситуация уже подошла к такому крайю, что его учителям нужны были насилие и смерть производимые их учениками, или наказание самих учеников. Талгат попал под горячую руку. И единственный который мог это прекратить имея для этого все физические силы, стал наоборот единственной и главной жертвой этого культа.
Мирза в этом плане также в каком-то смысле тоже жертва Абая. Если Абай был человеком ориентированным на создание своей собственной диктатуры на основе религиозной организации, то Мирза 20 лет просидел на базаре в лохмотьях, как бомж, собирая милостыню. Все 60 и 70-ые гг. в далеком азиатском городке. И тут перед этим уже немолодым и одичавшим опустившимся человеком появляется чистенький и ухоженный молодой комсомольский работник, который вывозит его в Москву, знакомит с академиками и писателями и космонавтами, окружает юными девочками, которые готовы удовлетворить все его желания, людьми которые смотрят на него как на Бога. Конечно он сам стал смотреть на Абая как на волшебника. И готов был играть любую роль, только бы это не кончалось. Их ждали московская прописка. Отдельные Квартиры и целый институт исследовательский который должен был открыться именно для изучения феномена Мирзы и который возглавлять поручить хотели Абаю. Мечта была так близка и тут они столкнулись с непониманием и вредительством со стороны учеников. То, что часть литовских адептов отказались подчиняться Абаю ( Мирзу разумеется никто неотвергал, он как и сейчас был лишь брендом, под которым делали свои делишки умные ребята ) могло повредить занятым позициям среди околонаучного мира в Москве. Дойди до туда слухи об этом, триумфальное шествие лично Абая по академиям и светским салонам могло приостановиться. Есть от чего прийти в ярость. Когда нехотят принять Ученика, который превзошел Своего Учителя.

- Он и сейчас продолжает инспектировать самолеты, - заявил "Известиям" президент Ассоциации летного состава России Анатолий Кочур. - С какими именно компаниями он сотрудничает - не скажу. У него свои каналы. Я не стал бы их раскрывать. А то этих людей уберут. Такие времена, знаете ли.

S'r… Ra-ma Michael Tamm

Liberation and Ma-ya-

(Compiled and edited by Aivaras Mockus from

“Present of Past-Future or Futured Past”)

Sa^s€ric enlightenment is a part of community creation; it is manifested within deep sleep or the originating source. It is just another part of karmic destruction. From the enlightened point of view, all is One, satan is god, sa^s€ra is nirv€S(a, and all experience is a part of enlightenment. But this point of view needs a moment for viewing awareness as such. When concentrating on a single point in thoughts and simultaneously catching a null-moment in that present “now” of all space-time, one taps the concentrating-expanding experience of OneNull. Concentration goes over into meditation and space changes over into time: all tends to empty space and ends in ether. The experience of ether enlightens through the void.

Westernized “meditation” is neither intense concentration nor instant intuition. The path of growth of penetrating-absorbing concentrativeness and overmeditativeness are extremes to be avoided. General advice is difficult to give, because all alienated or dissident attempts at concentration-meditation/elevation run into conflict with the state’s organization-hypnomind. And in such cases one can be influenced by one’s negative environment more than by anything else.

Our mind jumps from thought to thought. It rotates in circular patterns. Every new course ends where it began, and we remain enclosed in its circle or cycle (circulus vitiosus). Attempts to break the circle or to escape from it only strengthen the enclosing circuital pattern. Thus we are closed and narrow-minded by nature.

How do we break the obstacles, frustrations, and wrong habits of craving-wanting patterns? How do we find the middle path between positivity and negativity? We can only focus on the opposite effect. The more we strengthen positivities, the more likely we are to transform our negativities. Our mind seldom centers on mindedness, which is where the minding-experiencing lies, and where the hiding-seeming rises from dreaming. Slowing down our thoughts, relaxing our mind and becoming calm is a part of concentration-meditation. Meditation explores the layers within the immediate moment like a new birth. It is simply watching the mindings in their rising wavings and disappearings, in their developing comings-goings of intellectings which are all transitory.

Breath is a coordinator of body and mind, of waking ego and dreaming auto. By changing our dream-minding we can learn to change our seeming-waking. The sleeping state is more open to outer influences, open for everyone. This is why half-waking-dreaming can be important for experiencing the psychogap between waking and sleeping (II = I ± III). One can even learn to control one’s dreams from one’s awakened state, or to teach others through their dreams. By dream autocontrol all hypnomindings are controlled. One’s enlightened mind can always find the middle way of aversion or detachment, of inner peace and freedom.

As soon as an intellecting occurs, it is already past. The transitoriness of intellectings becomes an experience both real and transitory. In fact, all experience of intellecting is transitory, for intellection is what allows change, growth and development. Transitoriness is a threat to development and the grant of enlightenment borrowed from the non-transitory. All seeming positivities-negativities become transitory or powerful vehicles of enlightenment. One must transmute one’s transitory intellect of transcending or experience which is a new transitoriness – a new experience of aware illusion. Our mindings-intellectings drop away along with all other experiences and osis takes on a new enlightenment. A new osis emerges from the old illusion.

Hold nothing back, open your threshold, make your trigger empty, and then open up to the paraknowing which can arise and sustain you. Your mind merges into pure null-energy; the flow from that unity elevates aliveness, joy, bliss, balances your outer-inner selves and their externals-internals. They are only signs and symbols of our emotional downs and ups and of our own conceptualizations.

When our term-concepts change, our thoughts and knowings change too, null-energy is released, and floating ether expands. We may feel terrible or blissful. We become mere onlookers, watching the experience without identifying with it. And this is our first big step toward enlightenment – and freedom.

By means of concentration-meditation we can suggest our conscious mind to be balanced, calm and enlightened. The developing awareness as mind openness can become an enlightening experience. As our awareness develops and deepens, our penetrating concentration and meditative sensitivity increase. We strengthen, enforce and empower ourselves to attain enlightenment itself – only to discover that we have been enlightened all along.

We can define concentration as piercing reflection on the inmost and highest powers of the universe, as pulsation which aims at autosuggestion.

We can define meditation as a formless state: the station of unlimited nous, the station of neither cognition nor non-cognition, the station of nothing whatsoever, the station of the void.

The null-state as the calming-down (s'amatha) is the one-pointedness of thought, the penetration into dharmas, the strength of intellect, the love of wisdom, the concentration of meditation.

Beginners have great difficulties in understanding the fundamental difference between concentration and meditation. They do not know that concentration does not have as its function the increase of meditation. A person who comes out of concentration is not free from strenuousness and tensity, and is in a state of stress. There is some tension even between two modes of activity or two modes of passivity, and in a given relative neutrality most people are forced to specialize in one of them (corresponding to the counterbalance which stands in opposition to their typical love of knowing).

There exists, however, a center which is still, at the bottom of nous, beyond both conscious and unconscious mind. It is the autoness which concentrating endeavors to attain. In its simplest form, concentration is the centering of energy by the will, the narrowing of the figure of attention. Nous should not wave, should not scatter. Then it becomes steady like the flame of a lamp in the absence of wind, becomes one-pointed.

Without a certain degree of one-pointedness no mental activity of wanting can be suggestive. Each suggestive pulse lasts, strictly speaking, for one moment only, and is at once followed by another. It is concentration that provides some stability in this perpetual flux by enabling nous to stand in, or on, the same center, without distraction, for more than one moment. In addition, it is a centering activity, and binds together a number of figural states which arise at the same time even “as water binds the lather of soap.”

There are different kinds of concentration: religious, philosophical, scientific (intellectual) concentration. Many scientific workers have an unusually high capacity for concentrated thought. An intellect of single intent is capable of doing more effectively whatever it creates, be it negative or positive. Intellectual concentration is a quality which is spiritually and psychically neutral and is found also in unwholesome thoughts. The higher degrees of this kind of concentration owe much to the presence of schizophrenic extroversion and can be best observed in the political fighting spirit. Not all intellectual achievements are conducive to either peace of intellect or spiritual progress. The scientist focuses his intellect on his intellectual problem, not on a spiritual aim.

How the does concentration as a spiritual radiance differ from concentration as a condition of the intellect? Spiritual, or psychic, concentration results less from intellectual effort than from a karmic pattern of the whole personality, including the imagination and the will. We cannot possibly achieve it without some discipline over the emotions, since we must be able to endure focused attitude, practice centered breathing, and so on. Before spiritual concentration can be even approached, we must have stilled or suppressed the waving of the thinking stuff, or shifted in attention from the sensory world to another, subtler realm. Attention must be withdrawn from sense data, and everything sensory viewed as equally unimportant. Tradition is not quite unambiguous on this point. The methods by which this shift is effected are traditionally known as steadiness in increased extroversion and the inward calm of empty attainments. They are essentially non-meditation in increased introversion, achieved by progressively diminishing the impact of internal stimuli. It is attained as a result of filling activity.

Concentration on a object (e.g. circle of light) naturally forms the starting point of the process which leads to the abolition of the object in fullness. The after-effect is probably similar to that of hypnosis, where, entranced by the uniform stimulus of a shining light, or suchlike, we drop objects altogether in the end. As the initial object is subjected to the influence of the autohypnotic mentality, it gradually changes its character (the internal subject is objected to the influence of the magic image). At its later stages, it is called the “mental image”, its transformations having been modeled through meditational techniques. Finally, in one-pointedness and one-momentedness it becomes complete.

Here we must mention that autohypnosis admits of degrees of intensity, of course. It is very much like mindfulness. After a time, at the threshold of fuller collectedness, we reach the reversed fulfillment which is like meditation being emptied of concentrative dynamics (converging toward a non-center).

The practice of concentration is based on piercing through the impenetrable, impassable realm of dharmas; as unfaltering penetration into dharmas, meditation is the negative piercing through to the absurd in certain abnegations concerning the dharmic constituents of the universe. Meditating is opposed to concentrating. Meditation is the act of meditating; reflection upon the subject (psyche); contemplation. The rules of such meditation have been laid down in the path of wisdom, and particularly in the path of love.

The path of wisdom, of love, of love of wisdom, etc., each have their own several laws (dharmas). We can define wisdom as that which penetrates into dharmas as they are in themselves and destroys the darkness of delusion, which covers up the own-being of dharmas. Wisdom is the strength of nous which permits contact with the realm of dharmas. Delusion, folly, confusion, ignorance, stupidity, foolishness, illusion and self-deception are its opposites. It is because silliness, not sin, is the root of all evil that wisdom emerges as the highest virtue.

A liberation which is devoid of wisdom is not considered impossible, but it cannot be gained through the path of knowledge to which alone these descriptions apply. The practice of liberation is based on the assumption of duality in nous – between its calm depth as psyche and its excited surface as ego. The practice of intellect, similarly, assumes the duality between the depth (as wisdom) and surface (as love) of all states of monicities and kenocities.

The required skill in dialectical-metaphysical analysis would be impossible without a sound knowledge of the tradition on which this skill is exercised. But just as love of wisdom differs from intellectual concentration and non-intellectual meditation, so hypnosis is distinguished from suggestion and magic, and null-intellect is distinguished from non-intellect and intellect. And so null-dharma is distinguished from adharma and dharma. A dharma exists only for one moment, and then disappears, never to return again. But although it vanishes as an existent entity, it can produce and effect, which lingers after it has ceased to be.

Dharma of adharma is very puzzling to our habits of thought, and it requires a null-dialectical term, called null-intellect, to become knowable. Normally we all the time inject personal concepts and notions of the soul-self-“I” into presentation of data. To eliminate this habit in not an easy state to attain, and it requires great self-denial. Dharmas are elements or principles as they appear to psyche or ego. There can be no wisdom until dharmas have come into view. When they have done so, wisdom admits of degrees, just as concentration does. Traditionally three stages of wisdom are distinguished: learning, reflection, and mental development. Even a relative beginner can greatly increase his wisdom by learning about the basic facts of life, and by discursive contemplation on them. On the abstraction of mental development, this contemplational technique reaches its maturity, and it then presupposes a proficiency in deep meditation.

Fundamental to all meditations which are guided by wisdom is the antithesis between conditioned and unconditioned dharmas. The first step is to get the conditioned ones into view and to survey them. The next step is to turn to the unconditioned, to emptiness or nirv€S(a. There are different kinds of emptiness, differently distinguished by different traditions.

Cognized nous-objects (dharmas), together with the intellect cognizing wisdom which conforms to nirv€S(a, is the intellectual capacity which leads to the nirv€S(ic path as the supramundane dharma (dharma deduced from dharmas). In its turn the dharma which consists of nirv€S(a as the fruit is fit to lead up to that which should be realized.

All dharmas by their nature and own-being are perfectly pure. The aspirant should meditate on the emptiness of all dharmas with the help of the following mantra: “O^, pure in their own-being are all the dharmas, pure in my own-being am I; O^, through my cognition of emptiness I myself am essentially of adamantine own-being.”

In order to perform advaitic magicosis of Null and O^ one has to realize (be) void SuperOne, one must go through nullist concentration and O^ist meditation by schizo-absurdity, para-paradoxity, and meso-fantasy of ma-ya--illusion. This/that illusory para-paradox of oidal minding on the nullist path is negative knowing. It courses through logicality on non-logicality, and further along it comes closer to the void-gap and loses all characteristics of knowing.
Void-gap is a synonym of osis; osis can be normal or abnormal, or a mix of those two – it is always involved with fancy and illusion. This is the basis of dispute regarding salvation or liberation versus ma-ya-. The playing of magic and ma-ya- (l…la-) can be taken for god or satan. The realization of nirv€S(a or advaitic tur…ya is the result of substituting illusion with ma-ya- in an apparent out-of-intellect awareness, and therefore cannot be authenticated or proven. Is this final void super-One or super-Null? That remains unanswered in void-emptiness.