The Revolution of the Dialectic: Mechanical Association
Isan sent a mirror to Master Koysen, who showed it to his monks and asked: “Is this Isan’s mirror or my mirror?
“If you say that it belongs to Isan how is it that it is in my hands? If you say that it is mine, have I not received it from Isan’s hands? Speak, speak, or else I will break it into pieces.”
The monks were unable to pass between those two opposites and the Master broke the mirror into pieces.
Ecstasy is impossible as long as the Essence is bottled up in the opposites.
In the times of Babylon, the Bodhisattva of the most saintly Ashiata Shiemash, a great Avatar, came to the world.
The Bodhisattva was not fallen and, like every Bodhisattva, he had his superior existential bodies of the Being normally developed.
When he reached a responsible age he arrived at the Vezinian Mountain and entered a cavern.
The tradition narrates that he carried out three tremendous fasts of forty days each and accompanied by intentional and voluntary suffering.
He dedicated the first fast to prayer and meditation.
The second fast was dedicated to reviewing his entire life and his past lives.
The third fast was definitive. It was dedicated to putting an end to the mechanical association of his mind. He did not eat; he only drank water and every half hour he pulled out two hairs from his chest.
There are two types of mechanical associations which are the foundation of the opposites:
- a) Mechanical association by means of ideas, words, phrases, etc;
- b) Mechanical association by images, forms, things, persons, etc.
An idea is associated with another, a word with another, a phrase with another, and the battle of the opposites follows.
The memory of someone comes into our mind; this person is associated with another; an image is associated with another, a form with another and the battle of the opposites continues.
The Bodhisattva of the Avatar Ashiata Shiemash suffered the unutterable. Fasting for forty days, mortifying himself horribly... Sunk in profound inner meditation, he achieved the disassociation from the mental mechanism and his mind remained solemnly still and in an imposing silence.
The outcome was ecstasy with the incarnation of his real Being.
Ashiata Shiemash carried out a great work in Asia, founding monasteries and establishing rulers with awakened consciousness everywhere.
This Bodhisattva was able to incarnate his real Being during meditation because he already possessed the superior existential bodies of the Being.
Those who do not have the superior existential bodies of the Being cannot succeed in getting the Divinity or the Being to operate or incarnate within them. However, they are able to liberate their Essence so that it will fuse with their Being and participate in His ecstasy.
In the state of ecstasy, we can study the great mysteries of life and death.
We have to study the ritual of life and death until the Officiant (the Inner Self, the Being) arrives.
It is only in the absence of the “I” that one can experience the bliss of the Being. Only in the absence of the “I” can ecstasy be attained.
When one achieves the dissolution of the mental mechanism, then comes that which the Oriental race calls: the breaking of the bag, the eruption of the void. Then there is a shout of joy because the Essence (the Buddhadatu) has escaped from within the battle of the opposites, and it now participates in the communion of the Saints.