lord of the senses [indriyas]. When mind is absorbed in itself it is called moksha [liberation]. Call it
ensues."
We enter a church and feel the sattva element that governs the lofty sacred room. Something like a
shiver of enchantment pene−
trates us. It is bindu that (for a moment) transfigures us. We know that it has to do with the divine, to
which this place is dedicated. We know it, but the inner concept of this "divine" is more than the
word; it is that which speaks within us, nada. Let us recognize this: not the specific term "the divine"
exercises its power, but the "inner something" that vibrates with this concept. Then the concept as
such, with its thought content, dissolves (laya), and what remains is the experience of the spirit. This
phrase, "experience of the spirit," already contains the duality: prana (experience) and spirit.
So much for our everyday experience. For the yogi approaching samadhi, the process is reversed: he
has recognized the meaningful germ, bindu, within himself, and knows that the divine vibrations in
him were merely released by the sattva element in the outside stimulation.
Therefore, like the ancient master mystics, he turns inward and finds liberation in detachment from
the releasing element. For liberation means "nothing but" freedom from exterior influences.
