Documenta et Ritualia Fraternitatis Saturni
"Blätter Für Angewandte Okkulte Lebenskunst"
AUGUST 1957, HEFT 89
Karl Wedler / Giovanni
MEDITATION (Studie und Grundriss)
MEDITATION: Study and Outline
(Translation: İsmail Akgöz, April 2024)
There are many viable paths to the spiritual development of mankind. One of these paths leading to the goal is meditation. It is one of the most important cornerstones of Asian religions and spirituality on a spiritual level. Through millennia of practiced meditation, the Asian is surrounded by a spiritual aura that makes him appear so mysterious to Europeans, who thus stand helplessly opposite. The Asian does not need to be taught meditation. It is proverbially laid in his cradle at birth.
The European cannot associate fixed ideas with the term "meditation." He usually understands only a fraction of this process, namely the intellectual grasping, holding, and rational discussion of a concept. But trying to explain and understand the essence of things with rational science leads away from the path of explanation, and the result is misleading!
Many books have been written about meditation. Each has its positive and negative sides. A fundamental error of most books is that, on the one hand, they are based on old texts and traditional Asian concepts, which are alien to the European spirit, as it overlooks the fact that the Asian lives on a different spiritual and emotional level than we Westerners. On the other hand, the right path is shown in a distorted way.
The emotional basis is the same for all people, regardless of nation and race. Only the paths of development, conditioned by tradition and religion, are different. They cannot simply be skipped over.
Meditation cannot be explained in a practical way. No matter how detailed and comprehensive the description may be, it always remains a theoretical explanation. Because what matters cannot be said, but only recognized.
Through meditation, we will not discover a new gospel, a new doctrine of salvation, or a basic recipe for spiritual development. Rather, the goal of meditation is: "To find the source of all wisdom in self-knowledge!"
In meditation, we want to forget the struggle for existence, worries, pain, suffering, and greed and discover ourselves - our Self. We do not seek "faith" but "truth" and find the key to the gate that blocks our way to our own strength. The problem, however, lies not in suppressing the small and large faults and deficiencies but in leaving them behind on the path of spiritual development, no longer needing them. To control them is a question of energy and has nothing to do with the desired spiritual development. It is therefore necessary to gather experiences, but not experiences with the environment, but experiences with ourselves. For the forces we need, we seek, and which help us are not outside us, they are within us.
What prevents us from recognizing and utilizing our possibilities and powers? We are so absorbed by our environment and so distracted by the influence of our sensory impressions that we no longer have enough energy and concentration to look into our inner selves and draw our true strengths from it.
Everyone who deals with esotericism, fringe sciences, and occult problems has already asked themselves the questions: "What is meditation," "How is meditation done?" and "What benefits, what successes can I achieve through meditation?"
The path of meditation is determined by inner conditions. Meditation, whether for the European, especially the city dweller, or the Indian yogi, is always just meditation. Only the paths to be taken are different due to different prerequisites. But this still does not answer the question, "What is meditation." I will explain it using an example, taking the concept of "desire." What happens to a desire, or what do I do with a desire? There are three possibilities:
1.) A wish can be suppressed. But a suppressed wish is by no means destroyed. An internally rooted wish is only extinguished with its fulfillment.
2.) A wish, if it has not yet taken root internally, if it has not yet
become a psychic mania, is outlived.
3.) The third possibility is meditation. What happens here? Nothing other than preventing the wish from becoming a psychic mania. Here, the wish is not influenced, but the soul in which the wish is rooted.
Meditation is thus the systematic way to clear self-knowledge. Meditation enables us to acquire an indestructible spiritual possession, an unbreakable mental and emotional strength, to be able to rest in ourselves.
The question, "How is meditation done," cannot be explained so easily. Some basic conditions and prerequisites must first be met. The main requirement for meditation is the ability to concentrate. But it is not the concentration of "self-forgetfulness" that is meant, but the concentration of self-reflection. That is, to gain insight into our relationship with our own body, our possessions, our honor, and our family. This is not to say that the bonds that bind us to these concepts should be loosened or even severed, but we should be convinced that the burden of worries associated with these concepts is a useless waste of energy. From the recognition of the extent of our own power to achieve great things, there are practically no limits to our higher development. But this requires the unpleasant breaking of our sacred daily habits.
When do we have time during the day, even for 10 minutes, to reflect on ourselves - our Self? Even the environmental influences through street noise, profession, neighbors, etc., are considerable. To some, it may be more pleasant to get up half an hour earlier in the morning, while others prefer the evening or the time before going to bed. Whatever the case may be. With a reasonably good will, everyone can manage it in the morning, evening, or night hours. These 10 to 30 minutes a day are initially burdensome. But man is a "creature of habit."
The guiding star to success both in life and in meditation is patience! Nature also helps here. Those who persist and do not give up out of disappointed impatience eventually forget why they practice at all. The exercises have become a daily habit, like sleeping. Evening or morning meditation will gradually take him further. Anger, excitement, annoyance, hatred, and nervousness are not only harmful in everyday life, they also harm the inner collection, which is also a prerequisite for successful meditation and general spiritual development.
Another hint to be considered is the mastery of speech.
As already said, the environmental influences of street noise, neighbors, etc., are considerable. But these obstacles that act on us from the outside are of minor importance compared to the hindrances that work from the inside. To overcome them means to control the body. A good exercise for this is the well-known relaxation exercise. Lie down on a couch or the like, the body as flat and horizontal as possible, the legs straight, the arms relaxed along the body, the eyes only closed if there is no danger of falling asleep. Now try to remain calm for at least 5 – 10 minutes. During this time, no muscle may be moved or tensed, no finger moved, not even the nostril flared. It is sufficient if this exercise, or rather pre-exercise, is performed once a day. It is advisable to carry out this exercise - or rather pre-exercise - every day at the same hour and in the same place. However, it should be noted that this pre-exercise should not be carried out in a room where family life takes place. It is also advisable not to brood over everyday or professional matters during the exercise time. We rather give our thoughts a different direction. We therefore better think of a flower, a symbol, or the like, or one can also think of nothing at all.
Another prerequisite for successful meditation is to create an atmosphere favorable to us. Everyone, even the most modest, has their own idea of the ideal environment for them. Not to enjoy their possessions, but to feel comfortable. Moreover, it is advisable to become internally aware of the worthlessness of material things so as not to waste the energy we need for our higher development on trivialities.
Meditation should not be seen as a hobby. It should be a solemn act for us. This also requires a certain room culture. For this purpose, it would be useful for everyone who wants to meditate to set up their own meditation room, no matter how small or improvised with a folding screen. We need very little for the furnishing. A vase in which fresh flowers are placed if possible, one or more pictures with calming motifs, preferably with symbols, a seating opportunity in the form of a "prayer rug," a small seat cushion, and a small Buddha statue. Here, many will ask: Why exactly a Buddha statue? Well, Buddha should be a reminder to us that he understands thinking better, that he should be a role model in his unshakable calmness. The Buddha statue should not be a "god image" for us - it never was and never is anywhere - but a symbolic expression of his wisdom and his great calm. Our Buddha image should only radiate onto us what millennia of wise contemplation have transferred to his image: The blessed calm, the superior sublimity, the internalization, the meditation made manifest. During meditation, we place the Buddha so that, when we sit on the floor, we can look at him if we want.
What do we do when we go to a celebration, a concert, or the theater? We change clothes; we dress more carefully. Why do we do that? Because we want to shed everyday life, our worries, and not be reminded of our daily worries and events by our everyday clothing and thus not be disturbed in our enjoyment of art. The same applies to meditation! So we change clothes when we retire for our nightly meditation. What do we wear for this? is in itself irrelevant. The clothing can be unfashionable and primitive. But it must be clean and undamaged, and nothing must adhere to it that reminds of its previous use. The shoes are also taken off. The clothing should only be worn for meditation and should not serve any other purpose. Therefore, leave it in the meditation room. These descriptions might give rise to the thought: What's the point of all these trivialities? They should be a tool for us to be a different person during meditation.
So, after we have cleaned and dressed, we go to our meditation room and sit down. Yes, some will now ask how and on what? Of course, on our "prayer rug." The seat we take for meditation is a constant bone of contention among meditation practitioners. The best and perhaps the correct seat is the so-called lotus position. Theoretically, it is also possible without the lotus position. However, for practical success, it is of utmost importance. In the lotus position, by bringing the extremities as close as possible, a closed form of the body is created, giving the impression of closed calmness and reception, while our usual seat, the so-called "Western seat," expresses activity and action. This is clearly seen in the fact that even today in Asia, teachers usually sit elevated, while students, on the other hand, squat in the lotus position. The teacher, sitting elevated, thus acts actively; he speaks; the students in the lotus position are in the state of calmness and reception. It is also a perhaps not generally known fact that sitting as we are used to promotes intellectual thinking, whereas the lotus position promotes intuitive thinking. I refrain from describing the lotus position, as I may assume that everyone, even those who have only dealt with yoga practice marginally, knows it. Once we have settled down in the lotus position, we lay one hand on the other in our lap. The head is slightly inclined.
v
Whoever has now hopefully sat down will find that he has not achieved anything yet. It is best not to deal with meditation, its problems, or difficulties at all. Instead, we initially let our thoughts run free and behave as silent observers. We will find that one thought chases the next. In the process, we let ourselves be disturbed by nothing, absolutely nothing. May the nose itch as it pleases, the ankles press as they will! We do not move or stir a limb! After some time, we will find that the thoughts become calmer and calmer, that we no longer feel any pain in our limbs, and that all other skin irritations gradually subside and finally stop altogether. One day, we will be startled to find that we no longer have any feeling for our body. However, the cessation of body feeling should not particularly startle us. It is only the initial condition for achieving the goal we are striving for. In reality, our body feeling does not cease at all. We have only become less sensitive to disturbing influences, not on the skin surface but in the nerve centers.
When our thoughts have calmed down, we try to hold a thought, an idea, for a longer time; we concentrate only on this and do not let ourselves be distracted. Concentration presupposes thinking! It demands to be consciously occupied only with one thing exclusively, and so exclusively that one even forgets the intention to concentrate.
In principle, all thoughts that we can consciously hold on to help us somehow. However, the selection of thoughts that we initially deal with should be determined according to a specific plan. It is advisable to first deal with thoughts about one's personality and to make considerations about one's body - breathing, body posture, body movement, body parts, organs, and transience - about one's feelings, one's thinking. In observing the breath, however, we do not want to perform breathing or yoga exercises. We do nothing more than watch the breath come and go. If the eyes are closed, no external sensory stimuli approach, and the possibility of absolute concentration is theoretically given. Observing something with closed eyes strengthens the imaginary imagination, as the visual sensory impression is always the most decisive. Unfortunately, it is most difficult to concentrate on the imaginary imagination. But perseverance and patience also bring success here.
As the state of immersion progresses towards absolute concentration, more and more active elements dissolve, so that only the positive static-passive factors remain.
Clear vision can now be unclouded by any influences of moments of consciousness that are active and prejudicial on their own. Through concentrated thinking, one rises above active thinking into the realm of contemplation. Unfocused thinking is conditioned by prejudices and thus of a negative character. Where these are overcome, purity begins. Concentration leads thought to the possibility of deeper vision. This is the moment when the preconceived image of the object dissolves and only the factual conditions exist. But then the thinking calms down, because it no longer gets any nourishment from the reservoir of prejudices, and now pure, immediate experience begins. However, every act of will must be avoided! For any deliberate advancement would only prevent the expected result.
The objects chosen for meditation are in themselves indifferent. One can take a pencil, a vase, or the like as an object of meditation. They may also promote favorable psychological results. But it always depends on the meditator, never on the object! It is not the ambition to have meditated through as many objects as possible that is decisive, but the choice of the right object. Whoever lingers on a single object for years will always be far superior to the multifaceted. For it is always a comforting feeling to know that what I am doing is right. The calm certainty of being on the right path is absolutely necessary in meditation.
Further objects of meditation are the four elements in the esoteric sense, namely earth, water, air, and fire, the four main colors: blue, yellow, red, and white, as well as light. Our little Buddha statue is also worth contemplating, for the entire teaching of Buddha can be summed up in a few words:
"Avoid evil, do good, and purify your mind!"
The decision of when to move from one object to another in meditation comes at the moment when the feeling of happiness of fulfilled contemplation sets in. If we make the decision from thinking, it can happen that a false thought creeps in, turning positive into negative, and what we wanted to avoid then mercilessly breaks down on us, especially for those who try to walk the path of salvation for profit. He will never be disappointed who has embarked on the path of higher development out of pure selflessness.
Developing meditative thinking does not mean thinking about meditation, but learning to think through meditation.
And how do the psychic and spiritual processes occur during meditation? Many people ask these and similar questions and expect a detailed and exhaustive answer. However, they are usually disappointed because nothing can be said about the processes or only hints can be given, or it is explained in such sober words that one wonders: "Is the effort of meditating worthwhile at all?"
Whoever has carried out meditation consistently and without problems for months will no longer be so curious and after years will smile because he has realized:
Here it is neither about a "something" nor about a "nothing".
He knows that one can only experience something, but it is impossible to describe. He knows that he can no longer become the victim of the masses, for he knows the law:
"He who lives in the mass is subject to the law of the mass. But he who can rise above the mass is allowed to live as a human being."
The path to the heights must be walked alone and without help. But the height of the mountain lies within ourselves. Anyone who has once looked down from the mountain has his eyes opened. He has not moved away from the world at all! But as close as he stayed to it, so alien became its sufferings to him. He is no longer understood by his environment. The higher we climb, the lonelier we become, but the happier we are for it. There is no loneliness when one is content with oneself. Eventually, the time will come when we realize that the path to the heights is endless, without end, without goal. But once we have realized that the mountain is our own body, -our own desires, our own suffering- then the mountain suddenly is no longer a mountain, but becomes a banquet hall with colorful carpets and flowers.
Whoever expects a favorable result from meditation will only approach it with the necessary measure of patient conviction and a corresponding minimum of skepticism and prejudice. Whoever shows more skepticism than conviction and still practices will at best become a master of sitting still. To go into battle without believing in victory means suicide or gambling. In meditation, it means wasted, wasted time. It is not enough to believe in the correctness of a truth, one must have experienced every truth in the deepest inner self; that is, one must really possess what one believes in. What is once experienced is never lost again!
The difficulties we have to overcome are mainly our restlessness and our thoughts. No one should say that his difficulties are particularly great. There are no insurmountable difficulties. It is merely a question of time and patience until they are overcome and forgotten. Once this has happened, they will never return. The exercises should also not be extended excessively. It is better to practice less long, but correctly. During meditation, the environment must no longer exist for us. Outside our meditation room, we imagine a desolate bare stone wall, a desert that does not interest us in the least. Whoever stumbles over the emerging cliffs and gives up meditation has not capitulated to the difficulties of meditating, but to his own physical and mental deficiencies, for there are no nature-bound obstacles. They lie only in man himself. All dangers in spiritual development lie in one's own psyche. The gates of the senses must be closed in order to go completely inward, to dive into the deep ground of the soul, to retreat into oneself.
The fate of the wise is not predetermined. His destiny is his own deeds, and his judge is this destiny itself.
From the previous explanations, it was to be inferred that meditation consists of various stages or states, which, however, do not demarcate against each other, but flow into one another. It is a constant becoming freer of contents of the subconscious mind until finally consciousness itself remains, without activity. This remaining consciousness is a directed, no longer a functioning one. In this state, the concept of time is suspended; nothing becomes, but everything is . It is the immediate experience of eternity. Everything that is not recognizable to consciousness in the normal waking state is now experienced directly, not in the image, but in ourselves. But it is a long way to get here. It is the first stage of the immersion states known from Eastern practices. Here, in the first stage of the timeless experience, absolute space is recognized. It is not the space known as a unit of measurement, but the infinite, dimensionless space that encircles the circle and whose circumference = 0. The next, the second stage of immersion in the state of absolute concentration contains potentially the previous one. Here, however, the polarity of the known and the knower begins. This state cannot be explained from analogies of experiences. If one tries, one can only mention concepts such as plus and minus, mountain and valley, which are inextricably related to each other.
The third stage of immersion forms the recognition of the essencelessness, the unity. It is also referred to as Mystical Union
The fourth, last, and highest stage of immersion cannot even be approximately described because human language is too poor in expressive possibilities. This state can only be hinted at and is the goal of all and every religion. It is the
"Mystical Death."
We who have dedicated ourselves to esotericism will not make the mistake of saying:
The goal of the highest immersion shown is no longer achievable by anyone today. Whoever has cultivated the hours of meditation his whole life long and as an old man one day, even if in the hour of death, only for a single second experienced the highest, has fought his most successful battle. He can rightly be happy and say, "I have not lived in vain."
He is united with the deity
God and man are now one thing
Man and God are one!
Man resembles God!
Human life is subject to a process of change through which it continuously evolves and can develop man to maturity.
Mankind itself also constantly creates new forms. The earth spirit is incessantly at work to reshape. Therefore, man himself must strive to experience every experience much more deeply, to build up his existence, so to speak, from within, in contact with the divine laws of harmony. This makes man more grounded, more self-confident, more mature, but also more inspired and happier.
In their emotional life, people are all the same, especially in the feelings of pain and joy. Only the animal cannot laugh. There's a reason people talk about the "animal seriousness"!
But how often can a liberating laugh, a friendly impulse, alleviate or even overcome pain.
And an understanding smile often works wonders!
(Translation: İsmail Akgöz, April 2024)
In Nomine Demiurgi Saturni 1925-1969 First installment of 400 pages of saturnian documents
In Nomine Demiurgi Nosferati 1969-1998 Another 400 pages dealing with the History of the F.S.
In Nomine Demiurgi Homunculi Further 420 pages about the F.S.
Context: Peter-R. Koenig: Der O.T.O. Phänomen RELOAD
Mehr über diese Orden und ihre Protagonisten in: Andreas Huettl und Peter-R. Koenig: Satan - Jünger, Jäger und Justiz
|
