(The definition of Crazy Wisdom and the nature of the Divine Mind)
Crazy Wisdom is a Mind that has entered into such stability and maturity within itself that it no longer moves. With the actual contemplative practice with the Crazy Wisdom Deity, there is an increase in the amount and continuity of the Light by making all reality—internal and external—part of the ongoing understanding and application of the Teachings. Therefore, Crazy Wisdom can be defined as a Mind that understands itself so completely that it does not allow any obscurations to cover its natural radiance of Innate Awareness, the State of Eternal Presence.
What is the True Nature of the Divine or the Divine Mind? The True Nature of The Divine can be observed as a Totality in the Form of a Kosmos (Gk) which is a Divinely alive and existing order throughout the Universe. From the point of view of the Mind of humankind, it is the nature of the ’ Mind as such’ as discovered in its true Divinity.
“Splendors” or “Spheres” of the Amesha Spentas of Zoroaster and were translated into Aramaic and Hebrew as the four Archangels plus the Cherubim, Seraphim and the Supreme Mind itself. These Divine Bounteous Immortals are the five Divine Minds in the Integral philosophical nomenclature.
The object of these Integral Methods is to make concentration, visualization, meditation, contemplation, and ecstasies possible under all conditions of human behavior and life endeavors. The Supreme Goal of life (according to Plato, followed by Plotinus) was to make life itself the highest contemplation—that is, to spiritualize our entire life in all the possible states: being awake, dreaming, in deep sleep, or contemplating.
(Ignorance as the root of suffering and the Jester premise)
In the Integral Philosophical presentation of the Jester, the first premise is that our entire life is one of suffering, practically and exclusively because we do not know the origin of that suffering. We live in the desperate situation of trying to escape from this absurd circumstance.
Thus, the first premise is that we do not know, or we are ignorant of, the actual causes of our suffering and the veritable truth that, in fact, we cause our own suffering by reacting to our phenomenal appearances as if they were true reality. We just need to realize that in principle we are the victim and also the executioner, or put another way that we are the turkey, the cook, and the patron who gorges on the meal.
The simplicity and directness of the Kamakura Masters is in itself chilling and has the effect of a katana (Jpn) just over your head.
To be present and aware of the Essence of the Mind was to enter into the State of Kung and to realize the Totality of the Mind. In this method, the student was not to stray from Kung and was not to pollute the Divine Mind by falling into Teh (Jpn) or the discriminative mind of qualities of thoughts and conceptualization.
(Integral methods: Kath, Kinerhythm, and the path of purification)
This separation of Minds can be attained in the Integral Method using (1) the Kath State movements to generate the energy of inner fire; (2) Pneumorhythm exercises to combine breathing with systematic concentration, and (3) the multi–faceted Kinerhythm Meditation. Kinerhythm provides a division of attention between the reality of the slow movement and the clarity of the mind that observes, experiences and understands. This brings a clear division of these three aspects of the mind, and this actual reality can trigger the entry into an indefinite contemplation that dissolves in infinite space.
In Integral Philosophy the Protoanalytical Theory that deals with a complete structure of the human psyche—with all the innate mechanisms that actually produce karmic desires, attachments and projections—is precisely described in two series of nine Spheres (see page 31), which become interlocked by the process of Enlightenment in the ninth Sphere of the first series.
It is possible to follow a clear path of mystical renunciation of worldly attachments, desires and passions by discovering the mechanisms that produce them, causing the mind to renounce the validity of appearances and subjective phenomena. A purification is then produced at the moment that we can establish the correlation between attachments, desires and projections with their attendant emotions of a lower manifestation and quality, which then become liberated and cleansed by this discovery.
We have to remember that the sacred Mysteries were the rituals of initiation and transformation of the material mind of attachment and ignorance into an Enlightened Mind that becomes aware of the Divine Light within and attains the Ultimate Liberation.
(The mind as metaphysical entity, Greek philosophy, and the Seven Lights)
In this way it is possible to establish the Nature of the Mind as a metaphysical entity, a transcendental Idea that becomes manifested in the pure act of the Nature or Essence of the Mind which is permanent and unchangeable. By this metaphysical separation (Mind of Separation), we attain a view or a way of seeing that goes beyond material appearances, and we discover that these appearances are products of phenomena which are always relative and dependent on related phenomena which are also observed by the Mind.
Ancient Greek philosophy was not in any way an exercise of a speculative mind, but a serious study and discovery of what is foundational, transcendental, true, Divine, and consequently sacred and most holy.
This inquiry about the structure of the Divine Mind (the Nous in Plotinian terminology) is, in fact, an inquiry into the ‘Being as such’ and the reality of what is Divine.
This theological inquiry establishes all reality as a perfect series of the Seven Lights completed by the Dark Light of the beginning (the base of the Mind, also known as the “Divine Mother”) and the Splendorous Light of the end (the Light of the Mind, also known as the “Son”).
By necessity, this unified view of reality has to transcend time and observe the difference between what is relative and what is Absolute.
(Integral methods for sustaining the state of Divine Mind)
The third theme in Velocity is about the Integral Methods for making permanent and continuously present the Divine Minds which are, as we saw, the manifestations of the State of the Mind of Transcendence, the Mind of Contemplation.