Thai Forest meester Maha Boowa heeft dit denk ik hier beschreven (uit arahattamagga/phala)
Degrees of emptiness are experienced at many levels. Samãdhi meditation is one level. In deep samãdhi, the body and the thinking mind temporarily vanish from awareness. The citta appears empty, but the duration of this emptiness is limited to the time spent practicing samãdhi. At the initial level of the practice of wisdom, the citta can permanently separate itself from the physical body, but it cannot yet disengage from the mental components of personality: vedanã, saññã, sankhãra, and viññãõa. It is completely empty of physical forms, so images of the body no longer appear within the citta; but it is not empty of mental concepts. When reaching this level, wisdom is able to distinguish oneself from the physical mass that is the body, and so detach itself forever from the belief that the body is oneself. But it is still unable to separate the mental factors of feeling, memory, thought, and consciousness. By investigating further, the citta becomes detached from these mental factors as well. Then nothing remains except an extraordinary radiance that infuses the cosmos, a luminous essence of being that seems boundless, and an amazing and profound mental void. This is the awesome power of genuine avijjã. By continuing to employ the full might of mindfulness and wisdom, avijjã is finally extinguished within the citta. When everything permeating the citta is removed, one attains genuine emptiness. The emptiness experienced at this level is a total and permanent disengagement that requires no further effort to maintain. This means true and absolute freedom for the citta.
The difference between the emptiness of the avijjã-citta and the emptiness of the pure citta, free of avijjã, can be illustrated by imagining a person in an empty room. Standing in the middle of the room, admiring its emptiness, that person forgets about himself. Seeing that there is nothing around him in the room, he reflects only on the emptiness he perceives and not on the fact that he is occupying a central position in that space. As long as someone is in the room, it is not truly empty. When he finally realizes that the room can never be truly empty until he departs, that is the moment when avijjã disintegrates and the pure citta arises. Once the citta has let go of phenomena of every sort, the citta appears supremely empty; but the one who admires the emptiness, who is awestruck by the emptiness, that one still survives. The self as reference point, which is the essence of avijjã, remains integrated into the citta’s knowing nature. This is the genuine avijjã. One’s “self” is the real impediment at that moment. As soon as it disintegrates and disappears, no more impediments remain. Everything is empty: the external world is empty, and the interior of the citta is empty. As in the case of a person in an empty room, we can only truly say that the room is empty when the person leaves the room. The citta that has gained a comprehensive understanding of all external matters, and all matters pertaining to itself, this citta is said to be totally empty. True emptiness occurs when every single trace of conventional reality has disappeared from the citta.
Avijjã’s extinction is unlike that of all other things that we have investigated up to this point. Their ending was accompanied by a clear and definite understanding of their true nature. Uniquely, the radiance of avijjã is extinguished in an instant, like a flash of lightening. It is a moment of being that happens spontaneously: it just flips over and vanishes completely.
Hij beschrijft het hier als iets wat op spontane wijze gebeurt. Daar denkt Eckhart waarschijnlijk anders over want alles is Gods wil, maar dat terzijde.
Only then, when the radiance disappears, do we know that it was really the genuine avijjã. What remains is entirely unique. Its nature is absolutely pure. Although it has never before been experienced, there’s nothing to doubt when it appears at that moment. Anything that might cause doubt has ceased along with it. This is the end of all burdens.
All allusions to oneself, to the true essence of one’s being refer specifically to this genuine avijjã. They indicate that it is still intact. All investigations are done for its sake. This self is what knows; this self is what understands. This self is radiant, light and happy. “I” and “mine”—the genuine avijjã lies here. Everything is done for its sake. Once it finally disintegrates, so too does the personal perspective. Things are still done, but not for anyone’s sake.
In eigen woorden samengevat:
Als je mediteert en kalm wordt blijf je als waarnemer, vanuit persoonlijk perspectief die stilte en kalmte en leegte waarnemen. Maar omdat je zelf als waarnemer er bent, is dit nog niet echt directe kennis van leegte. Sterker, dit is precies het werk van fundamentele onwetendheid, zegt Maha Boowa, d.w.z. dat het een centrum creeert en een dualiteit van een waarnemer die iets waarneemt, dus dat persoonlijk perspectief. Kennelijk kan dat omflippen (wat een woord
en ineens oplossen en dan, op dat moment, ken je leegte direct als leegte.
Volgens mij zegt Maha Boowa ook dat een vorm van weten daarnaoverblijft. Hij spreekt hier niet over als bewustzijn maar als (in Engels) een knowing essence of the citta, die volgens hem ook ongeboren is.
Maha Boowa heeft natuurlijk heel hard getraind. Wat je precies moet doen en laten om dat kantel moment mee te maken waarop avijja volledig verdwijnt?
Ik weet niet of we daar echt vat op hebben.
Weer veel woorden. Ik denk dat woorden vooral aanmoedigen te blijven ontdekken en zien, zoals Dorje ook vaak aanmoedigt te doen.
Topic: woorden (gelezen 195 keer)