Death, Rebirth, and Meditation - MEDITATION AS REHEARSAL FOR DEATH

 

From The Collected Works of Ken Wilber: Volume Four

Some type of reincarnation doctrine is found in virtually every mystical religious tradition the world over. Even Christianity accepted it until around the fourth century CE, when, for largely political reasons, it was made anathema. Many Christian mystics today now accept the idea. As the Christian theologian John Hick pointed out in his important work Death and Eternal Life, the consensus of the world religions, including Christianity, is that some sort of reincarnation occurs.

Of course, the fact that many people believe something does not rank it true. And it is very difficult to support the idea of reincarnation appealing to "evidence" in the form of alleged past-life memories, because in most cases these can be shown to be only a revival of subconscious memory trace from this life.

Yet this problem is not as serious as it might at first appear, because the doctrine of reincarnation, as used by the great mystical traditions, is a very specific notion: It does not mean that the mind travels through successive lives and therefore that under special conditions—for example, hypnosis—the mind can recall all of its past lives. On the contrary, it is the soul, not the mind, that transmigrates. Hence, the fact that reincarnation cannot be proven by appeal to memories of past lives is exactly what we should expect: Specific memories, ideas, knowledge, and so on, belong to the mind and do not generally transmigrate. All of that left behind, with the body, at death. (Perhaps a few specific memories can sneak through every now and then, as the cases recorded by professor Ian Stevenson and others suggest, but these would be the exception rather than the rule.) What transmigrates is the soul, and the soul is not a set of memories or ideas or beliefs.

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Innleiðing í Kriya yoga helgina 19. - 21. ágúst

Innleiðing í Kriya yoga helgina 19.- 21. ágúst

Peter Van Breukelen kemur til landsins í ágúst og verður með innvígslu í Kriya yoga. Dagskráin fer fram í jógastöðinni Heilsubót og er sem hér segir:

Föstudagur 19. ágúst: 
Kl. 19:00, kynningarfyrirlestur.

Laugardagur 20. ágúst: 
Kl. 10:00 innvígsla og kl. 17:00 hugleiðsla

Sunnudagur 21. ágúst:
Kl. 10:00 hugleiðsla, kl 12:30 2'nd kriya hugleiðsla og kl. 17:00 hugleiðsla

Verðið fyrir innvígslu er 15000 kr.

 

www.kriyayoga.is

... án upphafs, án endis

 

Ský sem birtast á himninum trufla ekki himininn, rétt eins og öldurnar trufla ekki hafið. Svona er líf og virkni himins og hafs. Þetta rými sem er án upphafs, óendanlegur blámi hafsins og himinsins - tóm, og þá á ég við okkar eðlislægu athygli, sem er tær og takmarkalaus - það gleypir allt í sig án fyrirhafnar. Þetta er hugurinn þinn, kjarninn í eðli sjálfsins sem er takmarkalaus, án upphafs, án endis. Þetta er útgeislun frumhugans sem er innra með þér.

Jakusho Kwong úr No Beginning, No End

Why should one meditate?

What is meditation? Why should one meditate? To find that out, stop meditating. To find out what is real meditation, not yours or mine, your type and my type, or X's type, but what is meditation, to find out you can't hold on to some kind of meditation that you have and then enquire. That is like a donkey tied to a post. So you have to be free to enquire. First one can see very clearly that it is only a very, very quiet mind that can observe accurately. A quiet mind can observe accurately only, not a disturbed mind. So a quiet mind is absolutely necessary just to observe. But if you say, `Ah, how am I to have such a quiet mind?' Then you are asking for a system, for a method, you are going to somebody whom you think has a quiet mind, and then asking him, `Please tell me what to do.' And then you are caught in that trap because he will tell you and you will practise - if you are silly enough. But you see the importance of having an absolutely quiet mind. A mind that has no problem.

 

J. Krishnamurti Bombay 4th Public Talk 31st January 1979

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Venjulega er hugur okkar fullur af ímyndunum, hugsunum og togstreitu sem draga úr hreinleika hans og skilvirkni. Ef við getum komist upp á lag með að hreinsa slíkt út, verður hugurinn það sem kallað er hljóður hugur. Með réttri beitingu athygli, með vakandi athygli, skarpri glaðvakandi athygli gerum við hugann hljóðan og vitundin sem hefur lent á bak við kemur betur í ljós. Hljóður hugur skyggir ekki á vitundina, hún getur aðeins skinið gegnum slíkan huga.

     Lykilatriðið er athygli, að hafa athygli á hugsunum sínum, eðli þeirra, orsökum, tilætlunum og afleiðingum. Af sjálfu sér leiðir að sama athygli er á öllum afleiðingum hugsana eins og tilfinningum, líferni, heilsu, framkomu, hegðun, viðmóti og látbragði. Ef við sýnum viðmót sem er ekki í samræmi við hljóðan huga eða vitundina, veltur á öllu að veita því athygli á þeirri stundu sem það gerist. Ef það tekst, leysist upp af sjálfu sér það viðmót sem er ekki í samræmi við hljóðan huga eða vitundina. Vakandi athygli viðheldur samræmi milli hugar og vitundar. Heill maður er sá sem býr yfir samkvæmni og jafnvægi milli hreinleika vitundarinnar og hugans. Við það samræmi verður öll ytri framkoma til góðs.

Birgir Bjarnason - Ormurinn

Happiness is not a thing to be pursued and found ...

 

Mind can never find happiness. Happiness is not a thing to be pursued and found, as sensation. Sensation can be found again and again, for it is ever being lost; but happiness cannot be found. Remembered happiness is only a sensation, a reaction for or against the present. What is over is not happiness; the experience of happiness which is over is sensation, for remembrance is the past and the past is sensation. Happiness is not sensation.
What you know is the past, not the present; and the past is sensation, reaction, memory. You remember that you were happy; and can the past tell what happiness is? It can recall but it cannot be. Recognition is not happiness; to know what it is to be happy, is not happiness. Recognition is the response of memory; and can the mind, the complex of memories, experiences, ever be happy? The very recognition prevents the experiencing.
When you are aware that you are happy, is there happiness? When there is happiness, are you aware of it? Consciousness comes only with conflict, the conflict of remembrance of the more. Happiness is not the remembrance of the more. Where there is conflict, happiness is not. Conflict is where the mind is. Thought at all levels is the response of memory, and so thought invariably breeds conflict. Thought is sensation, and sensation is not happiness. Sensations are ever seeking gratifications. The end is sensation, but happiness is not an end; it cannot be sought out.

 

J. Krishnamurti, The Book of Life

,,Staðreyndum um yoga" svarað - Grein frá árinu 1981

 

Hér getið þið lesið grein úr Morgunblaðinu frá árinu 1981. Greinin er svar við annarri grein sem fjallaði um yoga. Hér getið þið lesið greinina:

http://timarit.is/view_page_init.jsp?pageId=1542889