{"id":4886,"date":"2019-06-24T13:16:53","date_gmt":"2019-06-24T13:16:53","guid":{"rendered":"https:\/\/awakentheworld-reference.mystagingwebsite.com\/?p=4886"},"modified":"2019-06-24T13:16:53","modified_gmt":"2019-06-24T13:16:53","slug":"concentration_and_surrender","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/hu\/concentration_and_surrender\/","title":{"rendered":"Koncentr\u00e1ci\u00f3 \u00e9s Megad\u00e1s \u2013 A medit\u00e1ci\u00f3 k\u00e9t alapvet\u0151 aspektusa"},"content":{"rendered":"

  A medit\u00e1ci\u00f3nak k\u00e9t olyan aspektusa vagy dimenzi\u00f3ja fedezhet\u0151 fel a legt\u00f6bb olyan hagyom\u00e1nyban, amelyekben az \u00f6r\u00f6k b\u00f6lcsess\u00e9g vir\u00e1gzik. Ezt a k\u00e9t aspektust a t\u00f6rt\u00e9nelem sor\u00e1n yinnek \u00e9s yangnak, shaktinak \u00e9s shiv\u00e1nak, vagy energi\u00e1nak \u00e9s tudatoss\u00e1gnak, valamint sok egy\u00e9b n\u00e9ven is nevezt\u00e9k. Ez a k\u00e9t aspektus annak a dualisztikus vil\u00e1gnak a term\u00e9szet\u00e9t t\u00fckr\u00f6zi, amelyben \u00e9l\u00fcnk. Amikor a t\u00f6retlen jelenl\u00e9t \u00e9s a nem reakt\u00edv egykedv\u0171s\u00e9g egyens\u00falyban van, olyanok, mint egy mad\u00e1r k\u00e9t sz\u00e1rnya, amely elvisz a Szam\u00e1dhiba. B\u00e1r a szavak \u00e9s a nevek v\u00e1ltoznak, az egyes\u00fcl\u00e9snek egyetlen egyetemes \u00e9lm\u00e9nye k\u00f6z\u00f6s mindazokban, akik kutatj\u00e1k a val\u00f3di term\u00e9szet\u00fcket, \u00e9s ez t\u00fall\u00e9p a dualit\u00e1son, a nyelven \u00e9s a hagyom\u00e1nyon. <\/span><\/p>\n\n\n\n

   A koncentr\u00e1ci\u00f3 \u00e9s az odaad\u00e1s nem k\u00e9t k\u00fcl\u00f6n\u00e1ll\u00f3 gyakorlat, amelyet egym\u00e1s ut\u00e1n vagy k\u00fcl\u00f6n-k\u00fcl\u00f6n kell alkalmazni, hanem egyetlen, a l\u00e9tez\u00e9s forr\u00e1sa fel\u00e9 ir\u00e1nyul\u00f3 vizsg\u00e1lat szerves \u00e9s kieg\u00e9sz\u00edt\u0151 aspektusai. Ezek azok az alapvet\u0151 eszk\u00f6z\u00f6k, amelyeket az \u00e9n-strukt\u00fara megtiszt\u00edt\u00e1s\u00e1ra haszn\u00e1lnak, mik\u00f6zben az \u00e1talakul fejl\u0151d\u00e9s\u00e9nek \u00e9s n\u00f6veked\u00e9s\u00e9nek k\u00fcl\u00f6nb\u00f6z\u0151 szakaszain kereszt\u00fcl. Sz\u00e1mos buddhista hagyom\u00e1nyban a medit\u00e1ci\u00f3nak k\u00e9t alapvet\u0151 aspektus\u00e1t tartj\u00e1k fenn:; <\/span>vipassana<\/span><\/i> \u00e9s <\/span>szamatha<\/span><\/i>. A szamath\u00e1t \u00e1ltal\u00e1ban a koncentr\u00e1ci\u00f3 \u00e9s a nyugalom jellemzi, m\u00edg a vipasszan\u00e1t vagy \u201cbetekint\u00e9s-medit\u00e1ci\u00f3t\u201d a bels\u0151 megad\u00e1s \u00e9s az elm\u00e9ly\u00fcl\u00e9s jellemzi, ami k\u00f6zvetlen megismer\u00e9shez vagy a val\u00f3s\u00e1g olyan meg\u00e9rt\u00e9s\u00e9hez vezet, amilyen az a val\u00f3s\u00e1gban. A koncentr\u00e1ci\u00f3s technik\u00e1kat gyakran a medit\u00e1ci\u00f3 kezdeti f\u00e1zis\u00e1ban tan\u00edtj\u00e1k, a betekint\u00e9st pedig gyakran k\u00fcl\u00f6n (gyakran m\u00e1s technik\u00e1kat alkalmazva) a k\u00e9s\u0151bbi f\u00e1zisokban. Hasonl\u00f3k\u00e9ppen tal\u00e1lhatunk Patandzs\u00e1li j\u00f3ga-sz\u00fatr\u00e1iban is <\/span>dh\u00e1ran\u00e1<\/span><\/i> (koncentr\u00e1ci\u00f3) \u00e9s <\/span>dhyana<\/span><\/i> (meditat\u00edv elm\u00e9ly\u00fcl\u00e9s \/ bel\u00e1t\u00e1s), a j\u00f3ga nyolc tagja k\u00f6z\u00fcl a 6. illetve a 7. tag. A dh\u00e1ran\u00e1 a medit\u00e1ci\u00f3 koncentr\u00e1ci\u00f3s aspektusa, m\u00edg a dhj\u00e1na (p\u00e1liul: jh\u00e1na, a zen buddhizmusban zen, a csan buddhizmusban csan) a j\u00f3ga 7. tagja, amely a meditat\u00edv elm\u00e9ly\u00fcl\u00e9sre utal, ami bel\u00e1t\u00e1shoz vezet. Fontos, hogy ne csup\u00e1n k\u00fcl\u00f6n\u00e1ll\u00f3 technik\u00e1kk\u00e9nt tekints\u00fcnk r\u00e1juk, hanem olyan aspektusokk\u00e9nt, amelyeket be kell integr\u00e1lni mind a medit\u00e1ci\u00f3s gyakorlatba, mind a mindennapi \u00e9letbe.<\/span><\/p>\n\n\n\n

   A Dhyana, a n\u0151i elv a m\u00e9ly megad\u00e1s vagy egyenl\u0151kedv\u0171s\u00e9g, ami nem egy cselekv\u00e9s, hanem egyszer\u0171en mindennek a enged\u00e9se, hogy \u00fagy legyen, amilyen, vagy a jelen pillanatban felmer\u00fcl\u0151 dolgokkal szembeni bels\u0151 ellen\u00e1ll\u00e1s n\u00e9lk\u00fcli \u00e1llapot. Ez a kondicion\u00e1lt mint\u00e1k (szankar\u00e1k vagy szamszkar\u00e1k) megad\u00e1sa vagy megtisztul\u00e1sa, ami a bels\u0151 energia felszabadul\u00e1s\u00e1t \u00e9s az elmer\u00fcl\u00e9st eredm\u00e9nyezi abban, ami <\/span>van<\/span><\/i>. A dhj\u00e1na elm\u00e9ly\u00fcl\u00e9s nem mindig sz\u00fcks\u00e9ges ahhoz, hogy fel\u00e9bred\u00e9si \u00e9lm\u00e9ny vagy felszabad\u00edt\u00f3 bel\u00e1t\u00e1s j\u00f6jj\u00f6n l\u00e9tre, mivel a tudatoss\u00e1g b\u00e1rmikor felismerheti \u00f6nmag\u00e1t, vagy \u201cfel\u00e9bredhet\u201d. M\u00e9gsem szabad a koncentr\u00e1ci\u00f3t\u00f3l \u00e9s a jelenl\u00e9tt\u0151l valami k\u00fcl\u00f6n\u00e1ll\u00f3 dologk\u00e9nt tekinteni r\u00e1, ahogyan a jin sem l\u00e9tezhet jang n\u00e9lk\u00fcl. A dhj\u00e1na a megvil\u00e1gosod\u00e1s tart\u00f3sabb szakaszai el\u00e9r\u00e9s\u00e9nek szerves r\u00e9sze. Szerves r\u00e9sze az \u00e9nszerkezeten bel\u00fcli tisztul\u00e1si folyamatnak, amely az id\u0151 m\u00fal\u00e1s\u00e1val bontakozik ki, r\u00e9sz\u00e9t k\u00e9pezi annak a folyamatnak, amely meglaz\u00edtja a tudatot az egyszekr\u00e9nybe g\u00fazsba k\u00f6t\u0151 l\u00e1ncokat, \u00e9s a pr\u00e1na felszabadul\u00e1s\u00e1t eredm\u00e9nyezi a r\u00e9gi kondicion\u00e1l\u00e1s al\u00f3l.<\/span><\/p>\n\n\n\n

    A buddhista hagyom\u00e1nyok a tudat n\u00e9gy olyan dzs\u00e1na \u00e1llapot\u00e1t \u00edrj\u00e1k le, amelyek a testen bel\u00fcl helyezkednek el (ezek a r\u00fapa vagy anyagi dzs\u00e1n\u00e1k), valamint n\u00e9gy olyan \u00e1llapotot, amelyek t\u00fal vannak a testen (az ar\u00fapa dzs\u00e1n\u00e1k vagy alaktalan dzs\u00e1n\u00e1k). A n\u00e9gy anyagi dzs\u00e1na hasonl\u00f3 Patandzsali Szavikalpa Szam\u00e1dhij\u00e1nak n\u00e9gy szakasz\u00e1hoz. A n\u00e9gy immateri\u00e1lis dzs\u00e1na a nem-du\u00e1lis tudatoss\u00e1g olyan szintjeit \u00edrja le, amelyek akkor bontakoznak ki, amikor az ember k\u00f6zelebb ker\u00fcl a Nirvikalpa Szam\u00e1dhihoz, vagy \u00fagy is mondhatjuk, hogy a val\u00f3s\u00e1g olyan aspektusait \u00edrj\u00e1k le, amelyek a test \u00e9s az elme lehull\u00e1s\u00e1val v\u00e1lnak nyilv\u00e1nval\u00f3v\u00e1. Nem sz\u00e1m\u00edt, hogy melyik hagyom\u00e1nyhoz tartozol, vagy hogy vipasszan\u00e1 medit\u00e1ci\u00f3t v\u00e9gzel-e, p\u00e9ld\u00e1ul testp\u00e1szt\u00e1z\u00e1st, a gondolatok \u00e9s \u00e9rzetek megfigyel\u00e9s\u00e9t, szamatha csendgyakorlatot v\u00e9gzel-e, energi\u00e1t mozgatsz-e a csakr\u00e1kon kereszt\u00fcl \u00e9s figyeled-e a bels\u0151 l\u00f3tuszt, vagy \u201cegyszer\u0171en csak \u00fclsz\u201d, ahogy D\u00f3gen zen mester tan\u00edtotta. A technika (vagy annak hi\u00e1nya) val\u00f3ban m\u00e1sodlagos a meditat\u00edv elm\u00e9ly\u00fcl\u00e9sedhez vagy a dzs\u00e1n\u00e1hoz k\u00e9pest. A technika szinte sz\u00fcks\u00e9gszer\u0171en elt\u0171nik, ahogy az ember a m\u00e9lyebb dzs\u00e1na szinteket el\u00e9ri, egyre k\u00f6zelebb ker\u00fclve a nem-cselekv\u00e9s \u00e1llapot\u00e1hoz \u00e9s a tudatoss\u00e1gk\u00e9nt (Szam\u00e1dhi) val\u00f3 megpihen\u00e9shez. Nem sz\u00e1m\u00edt, hogyan oszt\u00e1lyozod az \u00e9lm\u00e9nyt, vagy hogyan osztod fel a dzs\u00e1n\u00e1kat. Ami sz\u00e1m\u00edt, az az elme kondicion\u00e1l\u00e1s\u00e1nak lehull\u00e1s\u00e1r\u00f3l sz\u00f3l\u00f3 k\u00f6zvetlen \u00e9lm\u00e9ny, valamint a tudatoss\u00e1g egyes\u00fcl\u00e9se vagy elmer\u00fcl\u00e9se a pr\u00e1nikus mez\u0151ben, ahogy az egyre ink\u00e1bb lev\u00e1lik a kondicion\u00e1lt mint\u00e1kr\u00f3l. Amikor a pr\u00e1nikus mez\u0151 \u00e9ber (tudatos szellemk\u00e9nt\/energiak\u00e9nt \u00e9l), az azt jelenti, hogy egyes\u00fclt\u00e9l a hat\u00e1rtalan elm\u00e9vel, \u00e9s az \u00e9lm\u00e9ny a szatcsit\u00e1nanda vagy az isteni szeretet, \u00e9s ez egy kapcsolat vagy \u00e9bred\u00e9s mindazok\u00e9nt, ami van. Amikor a pradzsna vagy b\u00f6lcsess\u00e9g fel\u00e9bred, az ennek \u00e9s az elme minden szintj\u00e9nek a \u00fcress\u00e9g\u00e9nek vagy semmij\u00e9nek a felismer\u00e9se, \u00e9s ez a semmi az \u0151si tudatoss\u00e1g, amely pontosan<\/em> Minden.<\/span><\/p>\n\n\n\n

   A Dharana, a medit\u00e1ci\u00f3 f\u00e9rfias eleve, a t\u00f6retlen, koncentr\u00e1lt tudatoss\u00e1g \u00e9s jelenl\u00e9t. Van benne egy akarat vagy er\u0151fesz\u00edt\u00e9s, hogy egyszer\u0171en csak jelen legy\u00fcnk, de ez nem az a fajta er\u0151fesz\u00edt\u00e9s, amely csin\u00e1lom<\/em>. Semmilyen utas\u00edt\u00e1s nem mondhatja meg, hogyan l\u00e9gy figyelmes arra, ami a jelen pillanatban t\u00f6rt\u00e9nik, mert ha utas\u00edt\u00e1st adnak, az ember az utas\u00edt\u00e1sra figyel, \u00e9s nem arra, ami a pillanatban t\u00f6rt\u00e9nik. A dh\u00e1ran\u00e1 az elme \u00e1ltal m\u00e1r folytatott tev\u00e9kenys\u00e9g f\u00e1tyolainak (a k\u00f3sh\u00e1knak) \u00e1tt\u00f6r\u00e9se, vagy a m\u00e1j\u00e1 \u00e1tt\u00f6r\u00e9se tiszta jelenl\u00e9ttel. <\/span>Krishnamurti azt mondta: \u201c...ha napk\u00f6zben val\u00f3j\u00e1ban \u00e9ber vagy, figyelsz minden gondolatot, minden \u00e9rz\u00e9st, az elme minden rezd\u00fcl\u00e9s\u00e9t... figyeled a reakci\u00f3idat... nagym\u00e9rt\u00e9kben tudat\u00e1ban vagy mindennek, ami k\u00edv\u00fcled \u00e9s benned van, akkor az eg\u00e9sz tudatalatti, valamint a tudatos is felt\u00e1rul. A medit\u00e1ci\u00f3 az \u00e9let egyik legnagyobb m\u0171v\u00e9szete \u2013 tal\u00e1n a legnagyszer\u0171bb \u2013, \u00e9s az ember ezt senkit\u0151l sem tanulhatja meg. Ez benne a csod\u00e1latos. Nincs technik\u00e1ja, \u00e9s ez\u00e9rt tekint\u00e9lye sincs. Amikor tanulsz \u00f6nmagadr\u00f3l, figyeled magad, figyeled, ahogy j\u00e1rsz, ahogy eszel, amit mondasz, a pletyk\u00e1t, a gy\u0171l\u00f6letet, a f\u00e9lt\u00e9kenys\u00e9get \u2013 ha mindezzet kapcsolatban \u00e9ber vagy \u00f6nmagadban, v\u00e1laszt\u00e1s n\u00e9lk\u00fcl, az a medit\u00e1ci\u00f3 r\u00e9sze.\u201d<\/p>\n\n\n\n

   Lehet egyszerre gyakorolni a jelenl\u00e9tet \u00e9s a bels\u0151 megad\u00e1st. Amikor a f\u00e9rfias jelenl\u00e9t \u00e9s a n\u0151ies energia\/fenom\u00e9n egys\u00e9ges\u00fcl, az a Szam\u00e1dhi; az er\u0151lk\u00f6d\u00e9s n\u00e9lk\u00fcli er\u0151lk\u00f6d\u00e9s \u00e1llapota.<\/span><\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

    A szanszkrit sz\u00f3 <\/span>dh\u00e1ran\u00e1<\/span><\/i> \u00e1ltal\u00e1ban \u00fagy ford\u00edtj\u00e1k, hogy \u201ckoncentr\u00e1ci\u00f3\u201d, de
Mi pontosan a koncentr\u00e1ci\u00f3?<\/strong> A koncentr\u00e1ci\u00f3nak k\u00e9t f\u0151 \u00f6sszetev\u0151je van, amelyeket \u201cels\u0151 figyelemnek\u201d \u00e9s \u201cm\u00e1sodik figyelemnek\u201d fogok nevezni.<\/span><\/p>\n\n\n\n

Az els\u0151 figyelem a korl\u00e1tozott elme figyelme. A f\u00f3kusz egyetlen t\u00e1rgyra sz\u0171k\u00fcl, m\u00edg a t\u00f6bbi gondolat \u00e9s \u00e9rzet kiz\u00e1r\u00e1sra ker\u00fcl. Te v\u00e1lasztasz <\/span>mi<\/span><\/i> Az elme a k\u00f6vetkez\u0151re f\u00f3kusz\u00e1l:.<\/span><\/p>\n\n\n\n

2 \u2013 A m\u00e1sodik figyelem arra a tudatoss\u00e1gra utal, amely a korl\u00e1tozott elm\u00e9t figyeli, vagyis a tiszta jelenl\u00e9tre, amely v\u00e1laszt\u00e1s n\u00e9lk\u00fcli. <\/span><\/p>\n\n\n\n

Teh\u00e1t a koncentr\u00e1ci\u00f3 mindkett\u0151t jelentheti <\/span>\u00f6sszpontos\u00edt\u00e1s <\/span><\/i>amikor a korl\u00e1tozott elme sz\u0171r\u0151j\u00e9r\u0151l vagy cs\u00f6kkent\u0151szelep\u00e9r\u0151l besz\u00e9l\u00fcnk, \u00e9s ez azt jelentheti, hogy <\/span>\u00e1llhatatoss\u00e1g vagy megszak\u00edtatlans\u00e1g <\/span><\/i>jelenl\u00e9tednek.<\/span><\/p>\n\n\n\n

 <\/p>\n\n\n\n

   Az els\u0151 figyelmi f\u00f3kusz hasonl\u00f3 a f\u00e9nyk\u00e9pez\u0151g\u00e9p rekeszny\u00edl\u00e1s\u00e1hoz; f\u00f3kusz\u00e1lhat\u00f3 sz\u0171ken vagy t\u00e1gan. P\u00e9ld\u00e1ul, ha a l\u00e9gz\u00e9s a medit\u00e1ci\u00f3s t\u00e1rgyad, megfigyelheted a <\/span>sz\u0171k<\/span><\/i> a l\u00e9gz\u00e9s az orrlyukak alatti ter\u00fcletre vagy a has emelked\u00e9s\u00e9re \u00e9s s\u00fcllyed\u00e9s\u00e9re korl\u00e1toz\u00f3dik, \u00e9s minden egy\u00e9b gondolat \u00e9s \u00e9rzet figyelmen k\u00edv\u00fcl hagyva. A figyelem kiterjeszthet\u0151 <\/span>sz\u00e9less\u00e9g<\/span><\/i>\u00e9s az ember elk\u00f6telezheti mag\u00e1t a l\u00e9gz\u00e9s \u00e9rz\u00e9s\u00e9nek megfigyel\u00e9se mellett, amely sz\u00e9t\u00e1rad az eg\u00e9sz testben, mik\u00f6zben az \u00e1ltal\u00e1nos t\u00e1gul\u00e1st \u00e9s \u00f6sszeh\u00faz\u00f3d\u00e1st, valamint a l\u00e9legzet \u00e1raml\u00e1s\u00e1t tapasztalja. A figyelem kiterjedhet a testen t\u00falra is, az elme magasabb vagy finomabb szintjeire. Ak\u00e1r az elme els\u0151dleges figyelme sz\u0171k, ak\u00e1r diff\u00faz, a m\u00e1sodlagos figyelem jelen lehet, vagy elt\u00e9vedhet a m\u00e1j\u00e1ban, a gondolkod\u00e1s \u00e1ltal elhom\u00e1lyos\u00edtva. Ez a <\/span>t\u00f6retlens\u00e9g<\/span><\/i> a Szam\u00e1dhihoz sz\u00fcks\u00e9ges \u00e9s att\u00f3l elv\u00e1laszthatatlan tudatoss\u00e1g. <\/span>
<\/span><\/p>\n\n\n\n

\u201cA m\u00e9ly medit\u00e1ci\u00f3ban a koncentr\u00e1ci\u00f3 \u00e1raml\u00e1sa folytonos, mint az olaj \u00e1raml\u00e1sa. ~ Patandzsali<\/span><\/h5>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

 Az \u00c9n-strukt\u00fara, mint egy kamerakezel\u0151, ki tudja v\u00e1lasztani, hogy mire akar f\u00f3kusz\u00e1lni. De a tudatoss\u00e1g mindig v\u00e1laszt\u00e1s n\u00e9lk\u00fcli, egyszer\u0171en tudat\u00e1ban van annak, ami van. A tudatoss\u00e1gnak nincs feladata, \u00e9s nem v\u00e9gez semmilyen cselekv\u00e9st. A tiszta tudatoss\u00e1g reakci\u00f3mentes, \u00e9s nincsenek preferenci\u00e1i egyik dologgal vagy a m\u00e1sikkal szemben. Ez az a t\u00e9r, amelyen bel\u00fcl minden gondolat \u00e9s minden \u00e1llapot j\u00f6n \u00e9s megy. <\/span><\/p>\n\n\n\n

   Amikor a korl\u00e1tozott elme figyel arra, amit <\/span>van<\/span><\/i>, akkor abban a pillanatban nincs semmilyen tudattalan reakci\u00f3, amely \u00f6sszegabaly\u00edtan\u00e1 a tudatoss\u00e1got, vagy azzal a jelens\u00e9ggel val\u00f3 azonosul\u00e1sra k\u00e9sztetn\u00e9. Csak akkor l\u00e9p fel tudattalan reakci\u00f3, v\u00e1laszt\u00e1s \u00e9s eg\u00f3s preferencia, amikor az elme figyelmetlen. Amikor az elme kalandozik, \u00e9s egy r\u00e9gi szok\u00e1sminta alapj\u00e1n gondolatokat hoz l\u00e9tre, k\u00e9t lehet\u0151s\u00e9g l\u00e9tezik: vagy a tudatoss\u00e1g marad tudat\u00e1ban \u00f6nmag\u00e1nak, vagy az elme elhom\u00e1lyos\u00edtja azt. A gondolat felmer\u00fclhet \u00e9s elm\u00falhat, mik\u00f6zben tudat\u00e1ban maradunk, vagy megszakadhat az olaj (a tudatoss\u00e1g) \u00e1raml\u00e1sa, \u00e9s a tudatoss\u00e1g \u00f6sszefon\u00f3dik az elm\u00e9vel. <\/span><\/p>\n\n\n\n

   Az egyik kedves utas\u00edt\u00e1som: \u201cmaradj csendben \u00e9s ismerd meg\u201d. Ahogy a szam\u00e1dhi elv\u00e1laszthatatlan a dh\u00e1ran\u00e1t\u00f3l \u00e9s dhj\u00e1n\u00e1t\u00f3l, a jin \u00e9s a jang, Sakti \u00e9s Siva, \u00fagy a csend sem v\u00e1laszthat\u00f3 el a koncentr\u00e1ci\u00f3t\u00f3l, sem pedig a medit\u00e1ci\u00f3s t\u00e1rgyban val\u00f3 elmer\u00fcl\u00e9st\u0151l. Amikor az elme val\u00f3di term\u00e9szete \u00f6nmag\u00e1t\u00f3l ragyog\u00f3 tudatoss\u00e1gk\u00e9nt ismer\u0151dik fel, azt mondhatjuk:<\/span><\/p>\n\n\n\n

\u201c<\/span>maradj mozg\u00e1sban \u00e9s tudd<\/span><\/i>\u2013 \u00e9ppen \u00fagy, ahogyan mondani lehetne: \u201dmaradj csendben \u00e9s tudd meg\u201c. <\/span><\/h5>\n\n\n\n

Vagy t\u00f6m\u00f6rebben, felismered, hogy a csend \u00e9s a mozg\u00e1s v\u00e9gs\u0151 soron a korl\u00e1tolt elme \u00e1ltal l\u00e9trehozott kett\u0151ss\u00e9g. Az abszol\u00fat szemsz\u00f6gb\u0151l, a hat\u00e1rtalan elm\u00e9ben ilyen k\u00fcl\u00f6nbs\u00e9g val\u00f3j\u00e1ban nem l\u00e9tezik. Szam\u00e1dhiban a csend \u00e9s a mozg\u00e1s \u00fagy ismertetik fel, mint \u201cnem egy, nem kett\u0151\u201d. A \u201cVAGYOK\u201d soha nem mozdul el att\u00f3l a csendes pontt\u00f3l, amely mindenhol \u00e9s sehol ott van. Felismerj\u00fck a teljess\u00e9get \u00fcress\u00e9gk\u00e9nt, a csendet mozg\u00e1sk\u00e9nt, az \u00e9nt m\u00e1sk\u00e9nt, \u00e9s meg\u00e9rtj\u00fck, hogy a korl\u00e1tolt elme az, amely ezeket l\u00e9trehozza. <\/span>nyilv\u00e1nval\u00f3<\/span><\/i> elv\u00e1laszt\u00e1sok \u00e9s megk\u00fcl\u00f6nb\u00f6ztet\u00e9sek. <\/span><\/p>\n\n\n\n

\n
<\/div>\n\n\n\n
<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

  Two aspects or dimensions of meditation can be found in most traditions in which the perennial wisdom flourishes. The two aspects have been called yin and yang, shakti and shiva, or energy and consciousness and many other names throughout history. These two aspects reflect the nature of the dualistic world in which we live. […]<\/p>\n","protected":false},"author":4,"featured_media":5329,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_eb_attr":"","_kad_blocks_custom_css":"","_kad_blocks_head_custom_js":"","_kad_blocks_body_custom_js":"","_kad_blocks_footer_custom_js":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[26,28,27,24,30,29],"tags":[],"class_list":["post-4886","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-awakening","category-choice-less-awareness","category-enlightenment","category-featured-articles","category-meditation","category-non-duality"],"acf":[],"yoast_head":"\nConcentration and Surrender- The Two Fundamental Aspects of Meditation - Awaken The World<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/awakentheworld.com\/hu\/concentration_and_surrender\/\" \/>\n<meta property=\"og:locale\" content=\"hu_HU\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Concentration and Surrender- The Two Fundamental Aspects of Meditation - Awaken The World\" \/>\n<meta property=\"og:description\" content=\"  Two aspects or dimensions of meditation can be found in most traditions in which the perennial wisdom flourishes. 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