Sattva in Yoga Meditatie

KORTE UITLEG SATTVA

Sattva = de eigenschap van the attribute or quality of evenwicht, balans, sereniteit, puurheid, kalmte, gelijkmoedigheid, of vrede. Het is de verhelderende of verlichtende kracht of de verheffende energie; energy die je omhoog brengt, opbeurt, opwaartse energy
 
Sattva = deze eigenschap is een van de drie bouwstenen van manifestatie of de drie eigenschappen van Prakriti (substielste materie). Deze drie principes worden op verschillende manieren gecombineerd om de oogschijnlijke manifestie te laten ontstaan. De andere twee zijn rajas and tamas. Deze kwaliteiten zijn in elke niveau van de manifestation zichtbaar, in het meest subtiele tot aan het meest grove; alles is gemaakt van sattva, rajas en tamas.
 

 
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OP DEZE PAGINA:
SATTVA: PRAKTISCH
MEER OVER SATTVA
YOGA SUTRAS OVER SATTVA
SWAMI RAMA OVER SATTVA
SWAMI JNANESHVARA OVER SATTVA
ANDERE TEKSTEN OVER SATTVA


 

SATTVA: PRAKTISCH

(Moet nog vertaald worden)
Observe Sattva
We want to become aware of the meaning of sattva, not merely by knowing its definition but by being able to observe it in our daily life. Thus choose for a day or a week to be aware of sattva as you go through activities, situations, and conversations. Observe how sattva is related to actions, thoughts, and speech. You will notice that sattva is predominant when are feeling serene, peace, and in balance, when the day flows nicely and your mood or emotions are stable and calm. You will discover that everything in the apparent manifestation can be sattvic or can lack being in a state of sattva. Thus it is useful to find your own examples of sattva which allows you to have direct knowledge of this concept of sattva. This expanded awareness about sattva then also brings the opportunity to play with the gunas and to regulate them.
 
Sattva can be seen in all aspects of existence
You can have a sattvic diet, sattvic body, mind and breath, a sattvic buddhi, sattvic determination, sattvic thoughts, sattvic intentions, even sattvic joy!
 
Sattva preferably predominant
Of all the three gunas is sattva the one that we would like to cultivate. Is it the quality that makes buddhi sharp enough to penetrate all the levels of our being, until it becomes aware of itself and even sattvic buddhi need to be let go of. But until then one needs to purify all the levels of one’s being so that sattva predominates. But do not think that the other two gunas are bad, both rajas and tamas can be off service for sattva. Tamas brings stability and rajas can be used wisely when you need the energy to do something.

 

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DAGELIJKSE OBSERVATIES EN ZELF-ASSESSMENT

Uiteindelijk, als sattva een onderdeel wordt van constante zelf-bewustzijn/gewaarwording, zwerft het continue rond in je bewustzijn. Het gewaarworden van sattva heeft het effect dat je steeds meer het woord sattva gebruikt in je dagelijkse vocubalaire om jezelf te verduidelijken, te uiten en dan zul je ook ontdekken hoe sattva zich verhoudt tot andere concepten, processen en inzichten. Bijvoorbeeld, je kunt in gaan zien dat wanneer je je satvisch voelt je aan ekagra denkt, of je vindt een connectie tussen buddhi en sattva. Uiteindelijk ontdek je hoe al deze concepten samen dansen en door deze de dans te kennen, te leren, leidt het je naar dat wat voorbij alle concepten ligt. Dit komt doordat als je je zelf-bewustzijn vergroot, je ontdekt dat alles wat je kan observeren niet is wie je werkelijk bent, je bent nietsattva, maar je bent diegene die in staat is om al deze concepten te zien, te observeren. Daarom moet je zelfs voorbij sattva gaan, omdat wie je echt bent achter sattva ligt. Dit verhoogt de ongehechtheid naar sattva zelf, terwijl je vol ontzag bent voor de schoonheid van de schitterende dans van Bewustzijn wat lijkt te spelen als sattva, dat zich lijkt voor te doen als sattva. Daarom is het beoefenen van zelf-bewustwording eigenlijk het beoefenen van ongehechtheid, waardoor het ware Zelf zich uiteindelijk onthult.
 
Kijk naar het Engelse PDF self-assessment (assessment-yymmdd.pdf) en het Engelse PDF waarin de dagelijkse doelen en dagelijks observaties staan (sumseven-yymmdd.pdf) op de website www.abhyasaashram.org (als je op deze webpage bent, scroll dan helemaal naar beneden om PDF’s te downloaden.) Deze PDF’s kunnen worden gebruikt als hulpmiddelen om je begrip van en over sattva te onderzoeken en verdiepen.

 

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MEER OVER SATTVA

(Moet nog vertaald worden)
Sattva also has aspects that are not desirable
Just as rajas and tamas have aspects in them that makes them both useful and not useful, so has sattva a part that is not useful. When sattva is standing alone it could be that someone gets too spacey, too much illuminated so that is turns into disappearing from reality or too much disconnected to be able to do something. That is why all three gunas need to work together; a little grounding and a little stability of tamas makes sattva firm and stable, and a little rajas makes sattva dynamic.
 
Gunas are like volume-knobs of the stereo of prakriti
Swami Jnaneshvara once beautifully explained the gunas as three volume-knobs on a stereo. As a yogi, a sadhaka, we would like to have full control of the three knobs of rajas, tamas, and sattva. We want to know what every knob is, how it functions, and what kind of influence it has on the other two gunas. In this way we know and can judge what kind of combination is most useful in a particular situation.
For example when you go and sit still for meditation, you would like to be able to increase sattva even more, make tamas and rajas very quiet. And when meditation time is finish sattva can remain being active (knob is turned open) but rajas can be increased so that the daily duties can be performed.
 
Sattvic joy
“When first encountered the highest joy seems like poison or at least a bitter medicine to those who are used to the gross worldly pleasure. But when one become familiar with its subtle qualities, that joy becomes a nectar, a joy so subtle that it cannot even be imagined by one who has tasted only worldly pleasures. It is said “A bitter pill has a blessed effect”, and such is the case with sattvic joy.”
~ Perennial Psychology of the Bhagavad Gita pg. 446
 
Eventually all gunas have to be transcended
When you gain more and more understanding on how the gunas operate, you will come to see that being able to adjust them as needed is not the end. As the gunas are part of prakriti (the subtlest matter) we need to transcend them all. Our true nature is not sattvic, is it that which is beyond all three gunas, which is purusha, or pure Consciousness.

 

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YOGASUTRAS OVER SATTVA

1.16 Onverschilligheid naar de subtielste elementen, grondbeginselen, of eigenschappen (gunas: rajas, tamas, sattva) zelf, wat bereikt wordt door middel van kennis van de aard van puur bewustzijn (purusha), wordt de allerhoogste ongehechtheid (paravairagya) genoemd.
tat param purusha khyateh guna vaitrshnyam

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2.15 Een wijs persoon in het bezit van onderscheidingsvermogen ziet alle wereldse ervaringen als pijnlijk, vanwege de beredenering dat al deze ervaringen leiden tot meer consequenties, angst, en diepe gewoontes (samskaras), evenals dat het in de tegenovergestelde richting beweegt binnenin de natuurlijke eigenschappen (gunas).
parinama tapa samskara duhkhaih guna vrittih virodhat cha duhkham eva sarvam vivekinah

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2.19 Er zijn vier stadia van de elementen (gunas: rajas, tamas, sattva) en deze zijn: 1) gevariëerd, gespecialiseerd, of specifiek (vishesha), 2) niet gevariëerd, niet gespecialiseerd, of niet specifiek (avishesha), 3) ongedifferentiëerd maar waarneembaar met slechts een aanduiding of indicatie (linga-matra) en 4) ongedifferentiëerde subtiele materie, ongemanifesteerd (alingani).
vishesha avishesha linga-matra alingani guna parvani

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2.41 Door reinheid en zuiverheid van lichaam en mind (shaucha) komt er ook een zuivering van de subtiele mentale essentie (sattva), een aangenaamheid, deugdelijkheid en een gevoel van blijdschap, een gerichte één-puntigheid, het overwinnen of beheersen van de zintuigen, en een geschiktheid, kwalificatie, of bekwaamheid voor Zelf-realisatie.
sattva shuddhi saumanasya ekagra indriya-jaya atma darshana yogyatvani cha

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3.36 Het hebben van ervaringen komt van een concept alleen wanneer er een vermenging is van het substielste aspect van de mind (sattva) en puur bewustzijn (purusha), die in werkelijkheid heel verschillend van elkaar zijn. Samyama op het pure bewustzijn, wat zich onderscheidt van het subtielste aspect van de mind, onthult kennis van dat pure bewustzijn.
sattva purusayoh atyanta asankirnayoh pratyaya avishesah bhogah pararthatvat svartha samyamat purusha-jnanam

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3.50 Voor diegenen die gevestigd zijn in de kennis van het onderscheid tussen het puurste aspect van de mind en bewustzijn zelf, komt er beheersing over alle vormen of staten van het bestaan, evenals over alle vormen van weten.
sattva purusha anyata khyati matrasya sarva-bhava adhisthatrittvam sarvajnatritvam cha

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3.56 Met het bereiken van gelijkheid tussen het puurste aspect van sattvische buddhi en het pure bewustzijn van purusha, komt er absolute bevrijding, en dat is het einde.
sattva purusayoh suddhi samye kaivalyam iti

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4.13 Whether these ever-present characteristics or forms are manifest or subtle, they are composed of the primary elements called the three gunas.
te vyakta suksmah guna atmanah

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4.32 Also resulting from that dharma-meghah samadhi (4.29), the three primary elements or gunas (4.13-4.14) will have fulfilled their purpose, cease to transform into further transformations, and recede back into their essence.
tatah kritarthanam parinama krama samaptih gunanam

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4.34 When those primary elements involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness becomes established in its true nature.
purusha artha sunyanam gunanam pratiprasavah kaivalyam svarupa pratistha va chiti shaktih iti

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SWAMI RAMA OVER SATTVA

”Prakriti: “That which makes forth.” In Sankya and Yoga philosophy it is the material en mental creation with which pure spirit (purusha) has falsely identified itself on account of ego, the “I-maker” (ahamkara). The goal of yoga is the isolation (kaivalya) of purusha from prakriti – the identification of pure spirit with itself. Prakriti is said it have three attributes (gunas) or tendencies; balance or purity (sattva), energy (rajas), and inertia (tamas). Everything in the material universe is said to be some combination of these three tendencies.”
~ The Royal Path blz. 130
 
“There are really three aspects to a human being: the animal in him – which is called evil – the human aspect, and the divine. These aspects are called, tamas, rajas, and sattva. The human being is like an angel that has fallen down, because he has become tamasic. He was distracted by the charms and temptations of the objects of the world, and thus forgot his essential nature. The goal of meditation is to know that essential nature.”
~ Path of Fire and Light II blz. 124
 
“It is true that a human being is a compound of three qualities – the animal aspect within him, the human in him, and the divine aspect in him. In the Bhagavad Gita, these three aspects are referred to as tamas, rajas, and sattva. When the aspirant learns to tame the animal within and expresses his creative, human potential through mind, action, and speech, then he becomes fully civilized and is prepared to attain divinity. The divine qualities in the human being remain latent as long as the human and animal qualities remain predominant.
The concepts of tamas, rajas, and sattva are also known as the three gunas, or the three principles that combine in various ways to make up apparent reality.
Sattva is the quality associated with energy that is balanced, serene, harmonious and highly evolved. It is associated with clarity, brightness, and wisdom. The sattvic aspect of the human being is atman, or the spirit within.”
~ Wisdom of the Ancient Sages blz. 49
 
“Karma is law. You cannot live without it, no matter how lazy you are. If you are tamasic, you will receive the fruits of tamasic; if you are rajasic, you will receive the fruits of rajas; and if you are sattvic, you receive the fruits of sattva.”
~ Sadhana blz. 161

 

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SWAMI JNANESHVARA OVER SATTVA

Lees het hele artikel “Witnessing” op www.swamij.com
Cultivate sattvic mind: We want to cultivate the Sattvicor Illuminated state of mind, rather than a mind filled with Inertia or Negative Activity. The three gunas are said to be the building blocks of the universe, and at the same time are qualities of grosser levels of reality. For example, one might eat more Sattvic food as an aid to meditation, or create a Sattvic environment. Here, we are talking about cultivating Sattvic thought patterns.

 

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ANDERE TEKSTEN OVER SATTVA

Bhagavad Gita
From the Perennial Psychology of the Bhagavad Gita, Swami Rama
14.5 Sattva, rajas, tamas—these attributes born of Prakriti bind the immutable body-bearer in the body, O Mighty-armed One.
 
14.6 Of these, sattva, illuminator and healthy because of its immaculateness, binds through the attraction of pleasure as well as the attraction of knowledge, O sinless One.
 
14.9 Sattva causes attachment to happiness, rajas to action, O Descendant of Bharata. Tamas, however, veiling knowledge causes attachment to inattention.
 
14.10 Overcoming rajas and tamas, sattva prevails, O Descendant of Bharata; rajas prevails overcoming sattva and tamas; similarly tamas prevails overcoming sattva and rajas.
 
14.11 When the light of knowledge waxes in all the doors of the body, then one should know sattva to have increased.
 
14.14 When a body-bearer comes to death during an increase of sattva, then he attains the immaculate worlds of those of high knowledge.
 
14.16 The fruit of a meritorious act is sattvic and stainless, but the fruit of rajas is pain, and the fruit of tamas is ignorance.
 
14.17 Knowledge is born from sattva and greed from rajas; inattention and stupefaction as well as ignorance arise from tamas.
 
14.18 The sattva-dwellers rise upward; the rajasic remain in the middle; tamasic goes, remaining under the influence of base qualities, move downward.
 
18.20 That whereby one sees a single, immutable aspect in all beings, undivided in the divided, know that to be the sattvic knowledge.
 
18.23 An act performed devoid of attachment and without attraction and aversion, by one desiring no fruit, is called sattvic.
 
18.26 Liberated from attachment, not uttering ‘I’, endowed with the power to sustain and enthuse, unaffected in fulfillment or failure, such an actor is said to be sattvic.
 
18.30 Ordinance and prohibition, what ought to be done or not to be done, dangerous and nondangerous, bondage and liberation—the intelligence that knows theses, O Son of Pritha, is the sattvic one.
 
18.33 That undeviating steadfastness (dhriti) which sustains activities of mind, prana, and senses through yoga, is, O Pritha, a sattvic one.
 
18.37 that which initially is like poison but is in effect like elixir, that happiness is called sattvic born of the pleasantness of one’s intelligence.
 
Vivekachoodamini, Adi Shankaracharya
Translated by Swami Madhavananda, Published by Advaita Ashram, Kolkatta
104. Know that it is egoism which, identifying itself with the body, becomes the doer or experiencer, and in conjunction with the Gunas such as the Sattva, assumes the three different states.
 
110. Maya can be destroyed by the realization of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her Gunas as Rajas, Tamas and Sattva, named after their respective functions.
 
117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Atman becomes reflected in Sattva and like the sun reveals the entire world of matter.
 
118. The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.
 
119. The traits of pure Sattva are cheerfulness, the realization of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Atman, by which the aspirant enjoys bliss everlasting.
 
132. In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasha known as the Unmanifested, the Atman, of charming splendor, shines like the sun aloft, manifesting this universe through Its own effulgence.
 
278. Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do way with thy superimposition through the help of Sattva.
 
361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own luster, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.
 
Panchadasi, Sri Vidyaranya Swami
Translated by Swami Swahananda and Published by Sri Ramakrishna Math, Chennai (Translation under Fair Use, and believed to be in the public domain.)
1.15. Prakriti (i.e. primordial substance) is that in which there is the reflection of Brahman, that is pure consciousness and bliss and is composed of sattva, rajas and tamas (in a state of homogeneity). It is of two kinds.
 
1.16. When the element of sattva is pure, Prakriti is known as Maya; when impure (being mixed up with rajas and tamas) it is called Avidya. Brahman, reflected in Maya, is known as the omniscient Isvara, who controls Maya.
 
1.17. But the other (i.e. the Jiva, which is Brahman reflected in Avidya) is subjected to Avidya (impure sattva). The Jiva is of different grades due to (degrees of) admixture (of rajas and tamas with sattva). The Avidya (nescience) is the causal body. When the Jiva identifies himself with this causal body he is called Prajna.
 
1.19. From the sattva part of the five subtle elements of Prakriti arose in turn the five subtle sensory organs of hearing, touch, sight, taste and smell.
 
1.20. From a combination of them all (i.e. sattva portions of the five subtle elements) arose the organ of inner conception called antahkarana. Due to difference of function it is divided into two. Manas (mind) is that aspect whose function is doubting and buddhi (intellect) is that whose functions are discrimination and determination.
 
1.35. The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.
 
1.36. The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.
 
1.44. Brahman becomes the material and efficient cause of the world when associated with those aspects of Maya in which there is a predominance of tamas and sattva respectively. This Brahman is referred to as ‘That ‘ in the text ‘That thou art’.
 
1.45. When the supreme Brahman superimposes on Itself Avidya, that is, sattva mixed with rajas and tamas, creating desires and activities in It, then it is referred to as ‘thou’. [‘thou’ from ‘thou art that]
 
2.13. The mind enquires into the merits and defects of the objects which are perceived by the senses. Sattva, rajas and tamas are its three constituents, for through them the mind undergoes various modifications.
 
2.14. Non-attachment, forgiveness, generosity, etc., are products of sattva. Desire, anger, avarice, effort, etc., are produced by rajas.
 
2.15. Lethargy, confusion, drowsiness, etc., are produced by tamas. When sattva functions in the mind, merit is acquired; when rajas functions, demerit is produced.
 
6.99. Unconsciousness is the nature of Prakriti (the primordial substance) which is ever-changing and composed of three modes, Sattva, Rajas and Tamas. The Prakriti functions for experience and release of the Atman.
 
12.21-22. (Doubt): What type of love is it that the scriptures say is felt towards the Self? Is it the passionate attachment which is felt towards wife and other objects, the faith which is experienced in sacrifices and other rituals, the devotion which a man cherishes towards God and his teacher or is it the desire one feels for something one does not possess? (Reply): The real love of the Self is that which, in the absence of these emotions, manifests itself owing to the preponderance of Sattvika quality in the intellect. This love of the Self is different from desire, for it exists even when desire is present or destroyed.
 
12.77. The odour, colour and other properties of a flower are not separate from one another in the flower. If it be said that the separation of these properties is brought about by the sense-organs, we rejoin that the seeming difference between consciousness and bliss is produced by (the predominance of Rajas or Sattva in) the Vrittis.
 
12.78. When there is a predominance of Sattva in the Vrittis, we realise, because of their purity, that bliss and consciousness are one and the same, but when Rajas predominates, because of its impurity, the bliss is obscured.
 
15.3. The mental modifications are of three kinds: serene (Sattvika), agitated (Rajasika) and dull (Tamasika). The Sattvika modifications are detachment, fortitude, liberality and so forth.
 
15.5. The consciousness aspect of Brahman is reflected in all these modifications, but in the Sattvika modifications alone joy also is reflected.
 
15.11. But as in (a piece of burning) wood both heat and light are manifested, similarly in the Sattvika Vrittis both consciousness and bliss are manifested.
 
15.13. Neither in Rajasika nor in Tamasika Vrittis the experience of bliss is seen but in Sattvika Vrittis experience of happiness is seen to a greater or lesser degree.
 
15.21. Both existence and consciousness are manifest in the Rajasika and Tamasika Vrittis of the intellect and all the three [existence, consciousness and bliss] are manifest in the Sattvika Vrittis. Brahman associated with the world including the Vrittis is thus described.
 
12.24. There is misery in the Rajasika and Tamasika Vrittis. Thus Maya is manifested. Because of His identification with the Vrittis of the intellect, which are Sattvika, Rajasika and Tamasika, Brahman is called ‘associated Brahman’ i.e., Brahman is associated with the world.
 
12.27. And in the Sattvika Vrittis he should contemplate on all the three – existence, consciousness and bliss. These three kinds of contemplation are successively called inferior, middling and superior contemplations.
 
12.32. It is said that the adjuncts creating difference are the Sattvika, Rajasika and Tamasika Vrittis. Through either Yoga or discrimination these disturbing Vrittis are removed.

 

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Yoga Meditatie, Contemplatie en Devotie voor Zelf-realisatie

Deze site is een offer aan allen die een diep verlangen hebben om dat Pure Bewustzijn dat aanwezig is in al de drie staten van Waken, Dromen, en Diepe Slaap direct te ervaren, dit Puur Bewustzijn is ook wel bekend als Divine Mother (Goddelijke Moeder) of Tripura (‘Tri’ betekent drie en ‘pura’ betekent stad); want Ze is degene die in de drie steden van Waken, Dromen en Diepe Slaap woont. Deze drie steden/staten tijdelijk achterwegen laten en verblijven in Puur Bewustzijn wordt Zelf-realisatie genoemd. Een andere naam voor Zelf-realisatie is Yoga; de vereeniging van de individuele zelf met de Universele Zelf; de vereeniging van Atman met Brahman; of Shiva met Shakti; of het scheiden van Prakriti en Purusha. Sommige zullen misschien denken dat Tripura een antropomorfisch wezen is, maar dat is Ze niet, Ze is de Non-dualistische Realiteit waarin alle oogschijnlijke manifestatie lijkt te bestaan. Alles wat er is, is de Non-dualistische Realiteit.
 
De teachings van Yoga, Vedanta, en Sri Vidya Tantra worden op deze website aangeboden om je te begeleiden in het leren rechtstreeks te kunnen mediteren op Tripura door gebruik te maken van moderne communicatie middelen, zoals via animaties, terwijl de eeuwenoude wijsheid wordt behouden. Een eeuwenoude lijn van meditatie meesters, die we liefdevol de “de Traditie van de meesters uit de Himalayas” noemen, heeft deze eeuwenoude wijsheid aan ons gegeven. Deze practices leiden ons naar een ruimte van stilte waarin Yoga meditatie, contemplatie, mantra en gebed samenkomen als diepe devotie en constant bewustzijn van Tripura. Gratie komt aan het einde van de reis, wanneer alle inspanningen zijn uitgeput. Dit heet shaktipata, waardoor de laatste barrière wordt verwijderd, dit is het doorboren van de bindu en leidt tot de directe ervaring van de Non-dualistische Realiteit. Dit onthult eindelijk de onvoorstelbare Vreugde die voorkomt uit het kennen van de Non-dualistische Realiteit of Puur Bewustzijn!

 

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