SKU: 61784254903

Meditatie Set Levensboom Biologisch Katoen Groen/Goud 65x65x5 cm

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Description

Meditatie Set Levensboom Biologisch Katoen Groen/Goud 65x65x5 cmDeze set bestaat uit: Meditatiemat hoes*: artikelnummer 33. Afneembare, wasbare hoes van biologisch katoen. Kleur: groen goud Foamvulling: art. nr. 19. Meditatiekussen*: artikelnummer 8217. Biologisch katoen met rits en draaglus. Kleur: groen goud Binnenkussen: gebleekt bio katoen. Vulling: boekweitkaf. Kleurverschillen kunnen voorkomen bij matten en kussens met hetzelfde kleurnummer. Dit komt doordat elke partij uit een ander verfbad komt en de


Deze set bestaat uit:
Meditatiemat hoes*: artikelnummer 33.
Afneembare, wasbare hoes van biologisch katoen.
Kleur: groen/goud
Foamvulling: art.nr. 19.

Meditatiekussen*: artikelnummer 8217.
Biologisch katoen met rits en draaglus.
Kleur: groen/goud
Binnenkussen: gebleekt bio katoen.
Vulling: boekweitkaf.
Kleurverschillen kunnen voorkomen bij matten en kussens met hetzelfde kleurnummer. Dit komt doordat elke partij uit een ander verfbad komt en de producten verschillende opslagtijden hebben.

Wasvoorschrift: was de hoes apart koud tot handwarm, nadat het binnenkussen of de foamvulling is verwijderd.
Navulbaar: je kunt de hoogte van het meditatiekussen eenvoudig aanpassen door wat boekweitkaf te verwijderen of bij te vullen met een navulzak (Artikel: W9846/2 - navulzak met boekweitdoppen).

  • Gemaakt van 100% biologisch katoen, gecertificeerd door GOTS (Global Organic Textile Standard). Deze wereldwijde standaard bewaakt zowel ecologische als sociale criteria, met onafhankelijke certificering van de volledige textielketen. Certified by Control Union CU 1000468.

De Levensboom in verschillende religies en spirituele tradities

De Levensboom is een tijdloos symbool, gevonden in vele religies en spirituele tradities over de hele wereld.

Levensboom, Boeddhisme
In het Boeddhisme verwijst de bodhiboom of banyan (Ficus religiosa) naar de boom waaronder prins Siddharta ongeveer 2500 jaar geleden zijn Verlichting bereikte in Bodh Gaya, India. Deze boom symboliseert het ontwaken van nieuw leven en bewustzijn.

Levensboom, China
In de Chinese mythologie wordt de Levensboom vaak afgebeeld met een feniks en een draak, waarbij de draak onsterfelijkheid vertegenwoordigt. Een taoïstisch verhaal spreekt over een boom die om de drie duizend jaar een perzik van onsterfelijkheid voortbrengt, waarvan het eten eeuwig leven zou schenken.

Levensboom, Europa
Antoine-Joseph Pernety, een achttiende-eeuwse schrijver en alchemist, verbond de Boom des Levens met het Levenselixer en de Steen der Wijzen.

Levensboom, Germaans heidendom en Noordse mythologie
Bomen spelen een grote rol in het Germaanse heidendom. De Levensboom verschijnt in de Noordse religie als Yggdrasil, de wereldboom die over negen rijken reikt. Hij is verbonden met drie magische bronnen: wijsheid en kennis, verleden en toekomst, en de ruimte zelf, het kosmische geheel.

Boom des levens, Islam
Bomen worden ook in de Koran genoemd. Zo wordt de dadelpalm gezien als een geschenk uit het paradijs. Maria gaf volgens deze traditie onder een palmboom geboorte aan Jezus. Over de olijfboom staat geschreven dat hij de rivier van het water des levens omringt, met bladeren die dienen om de mens te helen.

Levensboom, Meso-Amerika
In de Maya-cultuur wordt de Levensboom uitgebeeld door de Ceiba-boom. Deze staat symbool voor de axis mundi, het stabiele centrum van het universum.

Levensboom, jodendom
De Levensboom wordt genoemd in het boek Genesis. Naast de boom van kennis van goed en kwaad is er ook de boom der zielen, die het leven en de zielen voortbrengt.

Levensboom, inheems Amerika
In de tradities van de inheemse stammen, zoals de Ojibwe, symboliseert de Levensboom alles wat leeft. Hij volgt het ritme van het leven, van dag tot dag en van generatie tot generatie. Deze culturen bewaren met veel zorg het evenwicht tussen hun bestaan en de natuur.

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4.2 ★★★★★
Based on 13 reviews
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Shava Nerad
San Leandro, US
★★★★★ 5
You can get this online free, but I bought it. Let Fanon turn your brain inside out.
I actually like the idea of supporting a press that is publishing Fanon. When I was growing up with my dad working with the SCLC and Dr. Martin Luther King, Jr., as part of the night security crew for the summer marches, I was probably more aware than most Americans -- certainly most Americans outside of the black community -- of how much permeability there was between the nonviolent SCLC, and the Black Panther movement, for which Fanon was a seed influence. Youth in the SNCC organization, the youth group associated with the SCLC, often went back and forth between SNCC and the Panthers as they developed their activist identity and their ideas of how justice might be achieved. The phrase "by any means necessary" used by the Panthers often scared the bejeezus out of the white community. But when I sat down with my father -- who was an adherent of formal nonviolence -- he handed me Fanon to read, and told me that it was a valid investigation as to whether violence should be considered if nonviolent means were not entertained by the state. To my dad, who was a peaceful but fiercely justice-oriented man (for those of you who know the idiom "fire of Amos" he had it), he considered that without the counterpoint of the Panthers, MLK would never have gotten a hearing in Washington DC. Just the idea that there were revolutionaries in American society looking at American "apartheid" and saying, "We are willing to take care of our own if you separate us. We see our situation as that of a post-colonial slavery society and use the model of African liberation as our model. We are willing to be peaceful if we are given justice in peace, but we do not believe that you are acting in good faith and will use whatever means necessary to see you follow your own promises of justice and see justice for our own people if you will not see that done." That was actually a step down from Fanon. That was actually optimism. But all white Americans heard out of any of that was: "...by any means necessary." They didn't think of how they were creating the circumstances that might precipitate violence. That whites had created a system that instituted violence to keep slaves, and later free blacks, contained and preserve power and privilege for the white majority. It is hard for most Americans to even realize that America -- although we became independent from England -- continued as a colonial nation and economy on our own continent and territory. That all the institutions of the repression and destruction of indigenous and imported-slave cultures that happened "over there" in countries that Europeans colonized far from home, we did at home as a break-away colony, and the Europeans who conquered America never relented, compromised, or acknowledged that colonial reality in the way that the Spanish, Dutch, Portuguese, Italian, French, and British Empires did in their colonial domains. So Fanon is someone worth reading, not only for Africans, or for African-Americans, but for any American or anyone else in the world who wants to better ponder white privilege in America and how it became so very different from colonial privilege as that faded in Africa, through the lens of this Algerian revolutionary philosopher, who so influenced our Panthers. I remain committed to nonviolence personally, but I understand intensely how MLK and Malcolm balance each other. And how that can actually lead to better peaceful solutions, in a social justice conflict where the status quo has been preserved by judicial and extrajudicial violence by a superior force. This is still relevant in puppet regimes all over the world. In client states of capitalist powers and of Russia and China. In the conflicts surrounding Israel, and the conflicts throughout the Middle East and Central Asia that are often couched in sectarian terms or sectarian vs secular terms. It is vital to understanding countries like Zimbabwe or South Africa, where the dynamics of early black leadership as colonial-wannabes are creating environments of corruption and scandal, and robbing their own people. Everyone should read Fanon. If you can't afford the book here, you can find it online free. This book, and Black Skin, White Masks, both highly recommended. If you don't like Marxist/Socialist politics, try to suspend disbelief a bit. The philosophy, sociology, and psychology is amazing.
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Reviewed in the United States on March 28, 2019
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TH
Belleville, US
★★★★★ 5
The destruction of racism
Format: Paperback
This is a very open and candid view of racism in the early 19th century
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on May 22, 2026
B
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Benguet Bill
West Palm Beach, US
★★★★★ 5
good read
Format: Paperback
classic work on imperialism
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Reviewed in the United States on January 11, 2026
A
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A. Kassahun
Lexington, US
★★★★★ 5
Must read book on African colonial sociology and politics
Fanon describes the character of (European) colonialists, the colonised Africans (the "masses" - rural and urban, the elites, the nationalists, the tribalists) wonderfully. The book is wonderfully written - Fanon must have been a good writer. Fanon is a psychiatrist, and worked in Algeria as psychiatrist, but he many have travelled other African countries too. His book shows his deep knowledge of both African and European sociology, psychology and politics. The book is still relevant; his analysis as to what will happen after the liberation of African countries is amazingly valid. He is in a way one of the most important African (though he is born in Latin America) sociologist and political scientist. Fanon's book starts on "violence", he doesn't shy away from prescribing violence in the struggle for liberation. Some find Fanon advocating violence, but that is not the case. He puts in perspective the violence perpetrated by colonists against the resulting reaction that culminates in the violence of the colonised. His clear analysis demystifies the violence that still grips Africa. Unfortunately Fanon seems to put all European in Africa as colonists. Many cases from South Africa show that that should not be the case. But his views may be due to the brutal repression he has to witness and experience in Algeria by the French government and French citizens there.
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Reviewed in the United States on March 13, 2010
R
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Roman P.
Grantham, US
★★★★★ 5
Colonialism not dead yet
This is a review of the 2004 Grove paperback edition of Frantz Fanon’s The Wretched of the Earth The Wretched of the Earth is the most famous work of Algerian revolutionary Franz Fanon (1925-1961) finished and published shortly before his death (he died of leukemia). Fanon is known above all as a theorist of revolutionary violence and a champion of its therapeutic good for the oppressed. However, this book is not about armed struggle only; it covers many other topics: theory of class conflict in colonies, revolutionary process and subjects of social change in the Third World, the future of new independent states (former colonies), strategies of building Third World—First World relations in a right way, the relationship between the struggle for national culture and national liberation struggles, consequences of colonialism for both the colonizer and the colonized, etc. It’s a book of an angry man; the author's revolutionary pathos and standing with the oppressed (‘the wretched of the earth’) are noticeable. Though Fanon wrote his book drawing on the experience of the Africa of the 1950s an acute reader can easily notice similarities and parallels with what’s going on in the underdeveloped countries all over the world. The book can be of particular use for anthropologists, historians, philosophers, sociologists, as well as for those interested in cultural studies. I prefer Richard Philcox’s translation to the one published in 1963. Citizens of the global South can skip Jean-Paul Sartre’s preface; let the author speak for himself.
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Reviewed in the United States on September 17, 2019

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