Śrval śr Ganglera


Tķmaritiš Gangleri hefur komiš samfellt śt sķšan 1926.
Hér birtist ķ bók valdar greinar śr fyrstu 50 įrgöngunum.
Bókin er 306 blašsķšur og kostar kr. 2900.
Hśn er til sölu hjį Lķfspekifélaginu.


Ęšsti Drśidi heimsins kemur ķ heimsókn og flytur erindi um sķn fręši


Žann 1. september kl. 20 veršur einstakur fyrirlestur ķ hśsi Lķfspekifélagsins.

Ęšsti Drśidi heimsins kemur ķ heimsókn og flytur erindi um sķn fręši. Hann heitir Philip Carr-Gomm.

Erindiš er flutt į ensku og nefnist:

'Singer, Shaman, Sage: The Magic & Mystery Of Druidry'.

The ways of the Druids are seeing an unprecedented revival around the world. Why is this? The image of an ancient Druid suggests the archetypal wise person – a forest sage steeped in knowledge of the Old Ways. Even the etymology of the word Druid points to wisdom – with the first syllable – Dru – coming from the Proto-Indo-European root meaning tree, especially the oak, and the Id syllable coming from the term ‘wid’, meaning to know or to see, from which we derive the word wisdom. So the idea of wisdom is embedded in the very word and in the image we hold of the druid. Druidry is a spiritual way and practice that speaks to three of our greatest yearnings: to be fully creative in our lives, to commune deeply with the world of Nature, and to gain access to a source of profound wisdom.

Each of these yearnings comes from a different aspect of the Soul, and we can personify these as the Singer, the Shaman and the Sage - three streams that flow into one pool. In Druidry, Bardic teachings help to nurture the singer, the artist or storyteller within us – the creative self. Within the Bardic stream, wisdom is cultivated through poetry and story. And contemporary Druids, drawing on the insights of Psychology, add to their appreciation of story in general, and the old myths in particular, an understanding of the value of coming to know the story of their own lives and of those around them.

Ovate teachings help to foster the shaman, the lover of Nature, the healer within us. Within the Ovate stream – where Divination and healing is studied, wisdom is found within Nature Herself, and through bodies of lore, folklore, that have been passed down to us today: stone-lore, star-, animal-, bird-, plant-, tree-, herb-, weather-, seasonal-lore.

Within the Druid stream, wisdom is found in the study of the Ethics & Philosophy of Druidry, and in its application in Rites of Passage, Ritual and Initiation.The Druid teachings help to develop our inner wisdom – the sage who dwells within each of us.

Druid ideas and practices can be of real value to someone living in the modern world. Druidry is is an approach that is designed to help us feel grounded and rooted in our depths. It is light on dogma and philosophy and heavy on soil, rain, fire and wind; Druidry seeks not to command or dominate the elements, but to venerate and learn from these forces which we have threatened so severely.

The revival of interest in Druidry points to the growing awareness of the necessity to combine our spirituality with a reverence and care for the earth. It is undeniable that there is a renaissance of interest in these natural religions throughout the world. This imbalance has resulted in a disturbed relationship to the planet herself, and the renaissance can be seen as the manifestation of human and divine concern that this relationship be made harmonious for the health and well-being of the earth and all life upon it. Rather than seeing the revival of interest in earth religions as regressive – harking back to primitive times – the upsurge of interest demonstrates quite the opposite trend – one of progression, in which we meet the old wisdom at a new turn of the spiral, and see that we need its sense of the sacredness of all life if we are to survive as a species and planet.

Sjį nįnar:



The Dalai Lama reveals the perfect morning routine to brighten your day

Every day, think as you wake up, today I am fortunate to be alive, I have a precious human life, I am not going to waste it. I am going to use all my energies to develop myself, to expand my heart out to others; to achieve enlightenment for the benefit of all beings. I am going to have kind thoughts towards others, I am not going to get angry or think badly about others. I am going to benefit others as much as I can.” – The Dalai Lama


Osho reveals the “trick” to meditation – and why most of us get it wrong


Have you ever meditated before?

If you have, you probably began by “repeating a mantra” or “focusing on your breath”.

While these meditation practices are commonly taught in the western world, it’s not “true meditation”, according to spiritual guru Osho.


In fact, he says that these practices are affecting our ability to achieve true peace and enlightenment.

Why we’re getting meditation wrong

Many people approached Osho and ask him how to meditate. However, he says you don’t need to ask this question. Here’s why:

“When people come to me and they ask, ‘How to meditate?’ I tell them, ‘There is no need to ask how to meditate, just ask how to remain unoccupied. Meditation happens spontaneously. Just ask how to remain unoccupied, that’s all. That’s the whole trick of meditation – how to remain unoccupied. Then you cannot do anything. The meditation will flower.”

Osho says that by making meditation a “doing” activity (like focusing on the breath), you are finding another excuse to simply remain “outside yourself”:

“When you are not doing anything the energy moves towards the center, it settles down towards the center. When you are doing something the energy moves out. Doing is a way of moving out. Non-doing is a way of moving in. Occupation is an escape. You can read the Bible, you can make it an occupation. There is no difference between religious occupation and secular occupation: all occupations are occupations, and they help you to cling outside your being. They are excuses to remain outside…

“Man is ignorant and blind, and he wants to remain ignorant and blind, because to come inwards looks like entering a chaos. And it is so; inside you have created a chaos. You have to encounter it and go through it. Courage is needed – courage to be oneself, and courage to move inwards. I have not come across a greater courage than that – the courage to be meditative.”

So, what is “true” meditation?

According to Osho, true meditation is simply doing nothing, accepting yourself, and being in relaxed state of consciousness:

“Meditation is just being delighted in your own presence; meditation is a delight in your own being. It is very simple – a totally relaxed state of consciousness where you are not doing anything. The moment doing enters you become tense; anxiety enters immediately. How to do? What to do? How to succeed? How not to fail? You have already moved into the future.

“If you are contemplating, what can you contemplate? How can you contemplate the unknown? How can you contemplate the unknowable? You can contemplate only the known. You can chew it again and again, but it is the known. If you know something about Jesus, you can think again and again; if you know something about Krishna, you can think again and again. You can go on modifying, changing, decorating – but it is not going to lead you towards the unknown. And “God” is the unknown.

“Meditation is just to be, not doing anything – no action, no thought, no emotion. You just are. And it is a sheer delight. From where does this delight come when you are not doing anything? It comes from nowhere, or, it comes from everywhere. It is uncaused, because the existence is made of the stuff called joy. It needs no cause, no reason. If you are unhappy you have a reason to be unhappy; if you are happy you are simply happy – there is no reason for it. Your mind tries to find a reason because it cannot believe in the uncaused, because it cannot control the uncaused – with the uncaused the mind simply becomes impotent. So the mind goes on finding some reason or other. But I would like to tell you that whenever you are happy, you are happy for no reason at all, whenever you are unhappy, you have some reason to be unhappy – because happiness is just the stuff you are made of. It is your very being, it is your innermost core. Joy is your innermost core.”

So, how are we supposed to “meditate?”

Osho says that to practice meditation, you need to practice being a “watcher” of the mind:

“Watch your mind. Don’t do anything – no repetition of mantra, no repetition of the name of god – just watch whatever the mind is doing. Don’t disturb it, don’t prevent it, don’t repress it; don’t do anything at all on your part. You just be a watcher, and the miracle of watching is meditation. As you watch, slowly mind becomes empty of thoughts; but you are not falling asleep, you are becoming more alert, more aware.

“As the mind becomes completely empty, your whole energy becomes aflame of awakening. This flame is the result of meditation. So you can say meditation is another name of watching, witnessing, observing – without any judgment, without any evaluation. Just by watching, you immediately get out of the mind.”

Aš kynnast sjįlfum sér


Aš kynnast sjįlfum sér


Markmišiš meš žvķ aš kynna sér bśddisma er ekki aš kynna sér bśddisma, heldur aš kynnast sjįlfum sér. Og žaš er ógerlegt aš kynnast sjįlfum sér įn einhverrar leišsagnar. Viš žörfnumst vķsinda ef okkur langar til aš komast aš žvķ hvaš vatn er, og vķsindamašur žarf rannsóknastofu. Żmsar leišir er svo hęgt aš fara til aš reyna aš komast aš žvķ hvaš vatn er, hvernig žaš er samsett, hver form žess eru og ešli. En į žennan hįtt er ekki mögulegt aš kynnast vatninu eins og žaš er ķ sjįlfu sér. Sama gildir um okkur. Viš žurfum fręšslu, en meš žvķ einu aš kynna okkur fręšin getum viš ekki komist aš žvķ hver „ég“ er ķ sjįlfum sér. Fręšin geta hjįlpaš okkur til aš skilja okkar mannlega ešli. En žau eru ekki viš sjįlf heldur śtskżringar į okkur. Žaš eru žvķ mikil mistök ef žiš hengiš ykkur ķ fręšin og kennarann. Į žvķ andartaki sem žiš hittiš kennara eigiš žiš aš yfirgefa hann og verša sjįlfstęš. Ef žiš lķmiš ykkur ekki viš hann vķsar hann ykkur veginn til ykkar sjįlfra. Žvķ aš kennara hafiš žiš ykkar sjįlfra vegna, ekki vegna hans.
Rinzai, kķnverskur zen-meistari į 9. öld, greindi fjórar leišir til aš kenna nemendum sķnum. Stundum ręddi hann um nemandann sjįlfan, stundum um fręšin, stundum tślkaši hann fręšin og nemandann, og stundum kenndi hann nemandanum alls ekki neitt. Hann vissi aš nemandi er nemandi žótt hann fįi enga kennslu. Strangt til tekiš er engin žörf į aš kenna honum neitt, žvķ aš hann er sjįlfur Bśdda, hvort sem hann er sér mešvitašur um žaš eša ekki. En žó aš hann sé sé mešvitašur um sitt sanna ešli, vešur hann samt ķ villu ef hann hengir sig ķ žessa vitund. Og žį hefur hann allt žegar hann er sér ekki mešvitašur um sitt sanna ešli. Žvķ aš žegar hann tekur eftir žvķ, heldur hann aš žaš sem hann taki eftir sé hann sjįlfur. Og žaš eru reginmistök.
   Žegar žiš nemiš ekkert af kennaranum en sitjiš ašeins, er žaš kallaš fręšsla įn fręšslu. En stundum er hśn ekki nóg, og žvķ hlustum viš į fyrirlestra og ręšum mįlin. En viš veršum aš muna, aš markmišiš meš iškuninni er hverju sinni aš kynnast sjįlfum okkur. Viš nemum til aš verša sjįlfstęš. Og eins og vķsindamašurinn veršum viš aš hafa įkvešin tęki til rannsókna. Jafnframt žurfum viš kennara, žvķ aš viš erum ófęr um aš rannsaka okkur sjįlf af eigin rammleik. En gerum ekki žau mistök aš halda aš viš séum žaš sem viš höfum lęrt hjį kennaranum. Sś könnun sem žiš geriš meš honum er hluti af ykkar daglega lķfi og žar meš óslitin athöfn. Ķ žessum skilningi er enginn munur į iškuninni og žvi sem žiš geriš dags daglega. Žannig er žaš hiš sama aš finn lķfstilganginn ķ setusalnum og aš finna tilganginn meš hvunndagsstśssinu. Og til aš finna hvort tveggja iškum viš zazen [sitjandi hugleišslu].
   Žegar ég dvaldi ķ Eiheiji-klaustrinu ķ Japan gerši hver og einn ašeins žaš sem honum bar. Žaš var allt og sumt. Eins og aš vakna į morgnana og verša aš fara į fętur. Žegar viš uršum aš sitja, sįtum viš, og žegar viš uršum aš hneigja okkur, geršum viš žaš. Og žegar viš iškušum zazen fannst okkur ekkert sérstakt. Okkur fannst ekki einu sinni aš viš lifšum klausturlķfi. Fyrir okkur var klausturlķf vanalegt lķf, og gestir sem komu śr borginni voru óvanalegt fólk. Žegar viš sįum žaš hugsušum viš kannski: „Ó, žaš er komiš skrķtiš fólk.“
   En einu sinni žegar ég yfirgaf Eiheiji og var burtu nokkurn tķma, var allt annaš aš koma aftur. Ég heyrši żmis iškunarhljóš – klukknahljóm og munkana aš kirja sśtruna – og varš djśpt ręršur. Tįrin runnu śr augum, nefi og – munni!
Žaš er fólk utan klaustursins sem finnur andrśmsloftiš žar. Žeir sem innan žess eru finna ķ raunina ekkert. Ég held aš žaš gildi um allt. Žegar viš heyrum hljóš fururtrjįnna ķ roki, er žaš kannski ašeins vindurinn sem blęs og furutrén sem standa upp ķ hann. Žau gera ekkert annaš. En fólk sem hlustar į vindinn ķ trjįnum į žaš til aš finna eitthvaš óvanalegt, jafnvel aš yrkja ljóš. Žannig held ég aš sé hįttaš um hvaš sem er.
Mįliš er žvķ ekki aš finnast eitthvaš um bśddismann. Žaš skiptir heldur engu hvort sś tilfinning er góš eša slęm. Viš lįtum okkur einu gilda hver hśn er. Bśddismi er hvorki góšur né slęmur. Viš gerum ašeins žaš sem okkur ber. Žaš er bśddismi. Aušvitaš er hvatning naušsynleg. En hvatning er ašeins hvatning. Hśn er ekki hiš sanna markmiš iškunarinnar. Hśn er ašeins lyf sem viš žurfum žegar viš missum móšinn. En viš skulum ekki rugla saman lyfjum og mat. Stundum eru lyf naušsynleg. Viš skulum žó ekki gera žau aš daglegri fęšu.
   Af iškunarleišum Rinzais er žvķ sś best aš veita nemandanum hvorki śtlistun į honum sjįlfum né hvatningu. Ef viš hugsum um okkur sjįlf sem lķkama, getur kennslan veriš fötin. Stundum tölum viš um fötin, stundum um lķkamann. En hvorki lķkaminn né fötin eru viš sjįlf. Viš sjįlf erum hin mikla athöfn. Og af henni tjįum viš ašeins agnarögn. Žaš er žvķ allt ķ lagi aš taka um sjįlf okkur, en ķ sannleika sagt er engin žörf į žvķ. Įšur en viš opnum munninn tjįum viš hina miklu tilvist og žar meš okkur sjįlf. Markmišiš meš žvķ aš ręša sjįlf okkur er žvķ aš leišrétta misskilninginn sem viš erum haldin, žegar viš hengjum okkur ķ eitthvert sérstakt stundlegt birtingarform hinnar miklu athafnar. Žaš er naušsynlegt aš ręša um lķkama okkar og athafnir til aš girša fyrir misskilning. Žannig getum viš gleymt sjįlfum okkur meš žvķ aš tala um okkur sjįlf.
   Dogen-zenji sagši: „Aš kynna sér bśddisma er aš kynnast sjįlfum sér. Aš kynnast sjįlfum sér er aš gleyma sjįlfum sér.“ Žegar žiš hengiš ykkur ķ stundartjįningu ykkar sanna ešlis er naušsynlegt aš ręša um bśddismann; annars getiš žiš haldiš aš žessi stundartjįning sé bśddisminn. En žaš er hśn ekki. Og žó er hśn hann. Hśn er hann um stund, andartaksstund. En žannig er žaš ekki alltaf. Į nęsta andartaki er žessu į annan veg fariš. Og til aš gera okkur žetta ljóst veršum viš aš kynna okkur bśddismann. En markmišiš meš žvķ er aš kynnast og geyma sjįlfum okkur. Žegar viš gleymum sjįlfum okkur erum viš ķ raun sönn athöfn hinnar miklu tilvistar og raunveruleikinn sjįlfur. Og ef viš gerum okkur fulla grein fyrir žessari stašreynd, reynist okkur vandalaust aš lifa; viš getum notiš žess įn žess aš finnast žaš erfitt. Og markmiš iškunarinnar er aš gera okkur žessa stašreynd deginum ljósari.


Kafli śr bókinni Zen hugur, hugur byrjandans eftir Shunryu Suzuki.Vésteinn Lśšvķksson žżddi.


Innvķgsla og fyrirlestur um kriya yoga 23. jśnķ


Kynningarfyrirlestur um Kriya yoga.
Swami Mangalananda Giri heldur fyrirlestur föstudaginn 23. jśnķ 2017 kl 20:00 
Fyrirlesturinn og nįmskeišiš verša haldin ķ skipholti 35, 2.hęš. Opinn öllum endurgjaldslaust.Allir velkomnir.
Swami Mangalananda mun kenna įhugasömum hina fornu hugleišslutękni Kriya yoga į komandi helgi.
Ein leidd hugleišsla fyrir eldri nemendur er į 1500kr.
Dagskrį helgarinnar
                                                                             Laugardagur 24.06    
                                                                      Kl 10:00-13:30. Innvķgsla
                                                                      Kl 16:00-18:30. Śtskżring į tękni, leišbeind hugleišsla, spurningar og svör.
                                                                              Sunnudagur 25.06
                                                                      Kl 8:00 Innvķgsla kriya 2
                                                                      Ath. Žaš žarf aš tala viš Mangalanöndu į laugardegi til aš fį innvķgslu ķ Kriya 2
                                                                      Kl 9:15 Leišbeind hugleišsla kriya 2
                                                                      Kl 11:00-13:30 Leišbeind hugleišsla, spurningar og svör
                                                                      Kl 15:30-18:00 Leišbeind hugleišsla, spurningar og svör  
Meš innvķgslu er lķkaminn, męnan og skynfęri hreinsuš og sį sem er innvķgšur öšlast
 möguleika į aš upplifa žrjį gušdómlega eiginleika, innra ljós, innra hljóš og innri orku.
Vinsamlegast mętiš meš eftirfarandi gjafir ķ innvķgslu         
                                                                         Fimm įvextir
                                                                        (Tįknar įvexti allra athafna lķfs okkar)
                                                                         Fimm blóm 
                                                                        (Tįknar hin fimm skynfęri)
                                                                        (Tįknar lķkamann)
Eftir innvķslu žį er fyrsta stig Kriya yoga kennt. Žaš er ęskilegt aš žeir sem innvķgjast męta ķ aš minnsta
 kosti žrjįr leišbeindar hugleišslur, žvķ žaš mun hjįlpa žeim aš nį góšum tökum į tękninni.
Gott er aš vera ķ žęgilegum fötum.
Vinsamlegast męta 30 mķnśtum fyrir innvķgslu og 15 mķnśtum fyrir hverja hugleišslu.
Frekari upplżsingar ķ sķma: 862-0397 hjį Sigmari

Yoga eyšir allri kvöl ...


17. Yoga eyšir allri kvöl hjį hverjum žeim manni, sem etur ķ hófi, skemtir sér ķ hófi, vinnur ķ hófi, vakir ķ hófi og sefur hófsamlega.


18. Sagt er, aš mašur sį sé hugrór, er hefir vald į huga sķnum, festir hann į frumvitund sinni og girnist ekki girnilega hluti.


19. Yoginn, er hefir vald į huga sķnum og iškar yoga ķ frumvitund sinni, er sem lampi, er logar stilt, žar sem ekki gustar um hann.



Hįvamįl Indķalands (Bhagavad Gita) - Žżtt hefir Sig. Kristófer Pétursson

Dagskrį Sumarskóla Lķfspekifélagsins 23. - 25. jśnķ


Dagskrį Sumarskólans:

Föstudagur 23. jśnķ
15:00 – 16:00 Sķšdegiskaffi
16:30 Tónlist ķ Kapellu
17:00 Erindi. Jón Ellert Benediktsson
fjallar um Rödd žagnarinnar
18:15 – 19:15 Kvöldmatur
19:30 Erindi. Halldór Haraldsson:
Óžekktari hlišar į J. Krishnamurti
21:00 Kvöldhressing
21:30 Umręša: Ofbeldi, ofstęki eša frišur

Laugardagur 24. jśnķ
8:00 Hugleišing
9:00 – 10:00 Morgunveršur
10:00 - 11:00 Spjall. Birgir Bjarnason: Hver er ég? Einfalda śtgįfan
11:45 - 12:45 Hįdegisveršur
13:00 - 13:15 Halldór Haraldsson kynnir nżśtkomna bók: Ljóš Inkans. Žetta eru nęr 500 įra gömul ljóš sem fundust ķ gullnu skrķni.
Ślfur Ragnarson žżddi śr dönsku.
Bókin veršur til sölu į kr. 2000-
14:00 Erindi frį 1981. Sigvaldi Hjįlmarsson af hljóšdiski: Hvaš er kyrršin?
15:00 – 16:00 Sķšdegiskaffi
17:00 Erindi. Björg Einarsdóttir: Į slóšum Teresu frį Avila og Jón af Krossi
18:15 – 19:15 Kvöldmatur
19:30 Erindi. Haraldur Erlendsson: Mandalan (Jung) og Sri Yantra
21:00 Kvöldhressing
21:30 Tónlist. Hilmar Örn Agnarsson og Björg Žórhallsdóttir, söngkona

Sunnudagur 25. jśnķ
8:00 Hugleišing
9:00 – 10:00 Morgunveršur
10:00 - 11:00 Samveru slitiš / spjall
11:45 - 12:45 Hįdegisveršur

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OM - ॐ







Þessi síða er helguð andlegum málefnum


Ég segi mennina boðna og velkomna, hvern veg sem þeir nálgast mig; því vegirnir, sem þeir velja sér, eru mínir vegir, hvaðan sem þeir liggja ... 


Bhagavad-Gita IV, 11



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