Sjálfsævisaga jóga kemur út í október

 

Þá er það staðfest að Sjálfsævisaga jóga mun koma út í október en hún var síðast endurútgefin árið 1970, síðan þá eða í 40 ár hefur hún ekki verið endurútgefin. Það hefur líka verið erfitt að nálgast hana; einstöku sinnum dettur hún inn hjá fornbókasölum og er til á einstaka bókasafni og oftast er hún í útláni. En nú verður hún  í öllum bókarverslunum í október.

 

The science of Kriya Yoga,mentioned so often in these pages, became widely known in modern India through the instrumentality of Lahiri Mahasaya, my guru’s guru. The Sanskrit root of Kriya is kri,to do, to act and react; the same root is found in the word karma,the natural principle of cause and effect. Kriya Yogais thus “union (yoga) with the Infinite through a certain action or rite.” A yogi who faithfully follows its technique is gradually freed from karma or the universal chain of causation.

Because of certain ancient yogic injunctions, I cannot give a full explanation of Kriya Yogain the pages of a book intended for the general public. The actual technique must be learned from a Kriyabanor Kriya Yogi;here a broad reference must suffice.

Kriya Yogais a simple, psychophysiological method by which the human blood is decarbonized and recharged with oxygen. The atoms of this extra oxygen are transmuted into life current to rejuvenate the brain and spinal centers. By stopping the accumulation of venous blood, the yogi is able to lessen or prevent the decay of tissues; the advanced yogi transmutes his cells into pure energy. Elijah, Jesus, Kabir and other prophets were past masters in the use of Kriyaor a similar technique, by which they caused their bodies to dematerialize at will.

 

Paramahansa Yogananda - Autobiography of a Yogi, 26. kafli The Science of Kriya Yoga

Jóga er aðferð til þess að hraða þroska mannsins ...

 

...

Þá er ekki síður lærdómsríkt að sjá hvernig Sigvaldi fjallar um jóga og þær hættur sem felast í því að telja að jóga sé einhver aðferð til þess að búa til fólk sem gætt er einhverjum óvenjulegum hæfileikum og eiginleikum. Hann varar einnig við því að taka of alvarlega þegar jóga-iðkendum er lofað hreysti og hamingju í fornum indverskum ritum. Þar sé um að ræða skrúðmælgi og segi varla annað en að æfingarnar komi fólki almennt til góða. Öll sölumennska og yfirborðsleg kennsla í jógafræðum er að hans dómi skaðleg. Jóga er aðferð til þess að hraða þroska mannsins á þeirri braut til meiri þroska sem allir eru á.

 

HUGLEIÐINGAR UM KENNINGAR SIGVALDA HJÁLMARSSONAR ­ SÍÐARI HLUTI

 

Sjálfsævisaga jóga endurútgefin fyrir jól

Hin magnaða bók Sjálfsævisaga jóga verður að öllum líkindum endurútgefin fyrir jól. Það eru 40 ár síðan Sjálfsævisaga jóga kom síðast út í þýðingu Ingibjargar Thorarensen þannig að það var fyrir löngu kominn tími til að endurútgefa þessa bók. Um er að ræða endurútgáfu á endurbættri þýðingu frá árinu 1970. Meira um þetta síðar.

„Engillegi meistari, fyrst þú hefur veitt mannkyninu þá náð, að vekja til lífsins hina horfnu kriya list, vilt þú þá ekki auka þessa blessun með því, að slaka á hinum ströngu fyrirmælum um lærisveina?“ Ég [Lahiri Mahasaya] horfði biðjandi á Babaji. Má ég biðja þess, að þú leyfir mér að miðla kriya til allra leitenda, enda þótt þeir geti ekki strax í upphafi lofað innra afsali. Hinir þjáðu karlar og konur veraldarinnar, ofsótt af hinni þreföldu þjáningu, þurfa sérstaka uppörvun. Ef til vill reyna þeir aldrei leið frelsisins, ef þeim er synjað um kriya-vígsluna.

„Svo skal vera. Þú mátt fúslega veita öllum kriya, sem auðmjúklega biðja um hjálp. Hin heilaga ósk hefur verið látin í ljós fyrir munn þinn.“ Með þessum látlausu orðum hins miskunnsama meistara, var afnumin hin stranga vernd, sem öldum saman fól kriya fyrir veröldinni.

  

Sjálfsævisaga yoga – Paramahamsa Yogananda. Ingibjörg Thorarensen þýddi

Meditation For A Stronger Brain

 

Researchers say a type of meditation called integrative mind-body training can strengthen connections in certain areas of the brain, even when practiced for as little as 11 hours. Psychologist Michael Posner describes the study, and explains the brain changes he documented.

 

Hér getið þið hlustað á Michael Posner tala um þetta: http://www.npr.org/templates/story/story.php?storyId=129324779

 

Metsöluhöfundurinn Neale Donald Walsch höfundur bókanna Samræður við Guð heldur fyrirlestur á Íslandi

 

 

Metsöluhöfundurinn Neale Donald Walsch höfundur bókanna Samræður við Guð - sem selst hafa í milljónum eintaka - kemur til Íslands og heldur fyrirlestur þann 22 sept nk. Einstakt tækifæri til að koma og hlusta á þennan frábæra fyrirlesara og heyra boðskap hans.

Fyrirlesturinn verður frá kl 09.00 - 18.00 og verð er einungis Kr. 4.500. Eingöngu er rukkað fyrir kostnaði þar sem Neale hefur ákveðið að gefa Íslendingum þennan fyrirlestur. Ef einhver ágóði verður af viðburðinum rennur hann óskiptur til Íslendinga í nauðþurftum. SKRÁNING MEÐ TÖLVUPÓSTI Á [e-mail]

Athugið að sætaframboð er takmarkað þannig að fyrstur kemur fyrstur fær.

Bækur NDW Samræður við Guð hafa verið þýddar á íslensku en eru nú uppseldar. Bók númer 1 kemur hins vegar út að nýju í byrjun september.

Hægt er að sjá brot úr fyrirlestrum Neale á Youtube - til dæmis:
Umfjöllun NDW um ótta
www.youtube.com/watch?v=aA4HwFHiYyA 

Heimasíða Neale er www.nealedonaldwalsch.com  

What is death?

 

"What is death?" This is a question for the young and for the old, so please put it to yourself. Is death merely the ending of the physical organism? Is that what we are afraid of? Is it the body that we want to continue? Or is it some other form of continuance that we crave? We all realize that the body, the physical entity wears out through use, through various pressures, influences, conflicts, urges, demands, sorrows. Some would probably like it if the body could be made to continue for 150 years or more, and perhaps the doctors and scientists together will ultimately find some way of prolonging the agony in which most of us live. But sooner or later the body dies, the physical organism comes to an end. Like any machine, it eventually wears out. For most of us, death is something much deeper than the ending of the body, and all religions promise some kind of life beyond death. We crave a continuity, we want to be assured that something continues when the body dies. We hope that the psyche, the `me, - the `me' which has experienced, struggled, acquired, learned, suffered, enjoyed; the `me' which in the West is called the soul, and by another name in the East - will continue. So what we are concerned with is continuity, not death. We do not want to know what death is; we do not want to know the extraordinary miracle, the beauty, the depth, the vastness of death. We don't want to inquire into that something which we don't know. All we want is to continue. We say, "I who have lived for forty, sixty, eighty years; I who have a house, a family, children and grandchildren; I who have gone to the office day after day for so many years; I who have had quarrels, sexual appetites - I want to go on living". That is all we are concerned with. We know that there is death, that the ending of the physical body is inevitable, so we say, "I must feel assured of the continuity of myself after death". So we have beliefs, dogmas, resurrection, reincarnation - a thousand ways of escaping from the reality of death; and when we have a war, we put up crosses for the poor chaps who have been killed off. This sort of thing has been going on for millennia.

 

 

Krishnamurti - Saanen 7th Public Talk 21st July 1963

We are originally unlimited and perfect

 

Mind is consciousness, which has limitations. We are originally unlimited and perfect. Later on we take on limitations and become the mind.

 

Ramana Maharshi

Brot úr viðtali við Krishnamurti - Death is waiting for you

 

...

BL: You don’t leave much standing do you, Krishnaji!

K: Of course not, that’s why I said one has to be free of all the illusions thatthought has created to see something really sacred which comes about through right meditation.

BL: And what is right meditation? You are suggesting that there is also a wrong meditation.

K: Oh, all the meditations and all the rest of it being put forward now by the gurus (laughing) are nonsense.

BL:Why ?

K: Because first you must put the house in order.
BL: But isn’t this the way to put it in order?
K: Ah, you see, that’s wrong. They think that by meditating you put the house inorder. 

BL: And that is not so?

K: No, on the contrary you must put the house in order first, otherwise if you don’t it becomes an escape.

BL: But we need surely to escape from the ego, from the self, from these desires, these demands in ourselves, and surely the silence of meditation is a valid path to that, isn’t it?

K: You see, this question is very complex. Putting the house in order means no fear, the understanding of pleasure, the ending of sorrow. From that arise compassion, intelligence, and the process of that—we’ll call it process for the moment—is part of meditation and then to find out whether thought can ever stop, which means time has to have a stop. And then out of that comes the great silence, and it is in that silence that one can find that which is sacred.

BL: Well, as far as I’m concerned, and I’m sure this is true of most people, to stop thought, to switch off the mind is the most difficult thing in life.

K: You see it is again rather complex. Who is it that switches off the mind?

BL: I suppose what I have to say is, it is the mind itself.
K:Itself.
BL: Which I suppose is impossible.
K: No, when one realizes that the observer is the observed, the controller is the controlled, the experiencer is the experience, when one realizes it not intellectually, verbally, but actually, profoundly, then that very perception stops it. It’s like seeing danger. If you see danger you move away from it. For example, a human being who is perpetually in conflict may ‘meditate’, he may do all kinds of things but the conflict still goes on; but when he sees the psychological danger, the poison of conflict, then he’ll stop it, there’s an end of it.

BL: But from what you say, it seems to me that there is no path to this.
K: Oh, no.
BL: Well, how do we get there? I mean to get somewhere where there is no pathseems to be a very difficult idea indeed.

K: Look, these paths have been laid down by thought, there’s the whole Hindu idea of progression, the Buddhist, the Christian way, but truth is not a fixed point. So you can’t have a path to it.

 BL: But there must be a path, or I hope there’s a path, to the ending of conflict.

 K: There is no path, but there is an ending of conflict, sorrow and all that when one realizes—no, let’s put it this way, when there’s actual sensitive awareness of what one is without any distortion, awareness of it without any choice, out of that there’s the ending of all this mess.

BL: Well, when you say that there is only this awareness of what one is, full awareness without choice, without illusion, it sounds as though we all have to sit around waiting for instant revelation.

K: Oh, then you can sit around for a million years!
BL:Exactly.K: As we have done.
BL: Indeed we have.
K: You see, then we have to find out what action is. Is there an action thatdoesn’t create conflict, in which there is no regret, which under all circumstances, whether we live in a poor or an affluent society, is and must always be correct? To find that out one has to go into the question of what our action is now. It is either idealistic action concerned with the future or it is action based on past memories, which is knowledge. Now, is there an action independent of the future, of time? That’s the whole point, isn’t it?  

BL: We can’t stop time in its tracks, it rolls on.

K: Time by the watch, by the day, goes on, but is there psychological, inward time? There isn’t, we have created that set-up.

BL: So it seems then that whatever the thing is, it is complete and instantaneous, it is not something you build up layer by layer.

K: Absolutely not. There is not a gradual process; then it is not enlightenment, because you allow time into it to gradually become something.

BL: You know, in this context I would like to ask you something. You have a school here, what do you teach the children? If you cannot build this up for them, for any of us, old or young I presume—what do you teach?

 K: The academic subjects.
BL: Yes, but in these areas...
K: Of course, and also point out all this. How to live correctly, what it means.
BL: Philosophers throughout the ages have discussed that very point, how to livecorrectly—right living, as Socrates called it. K: Yes, right living.
BL: Can you teach that?
K: You can point out. You can say don’t be a slave to society, don’t be this orthat, but you have to show it, to point out, then it’s up to them.

BL: But can we live in the real world that we do live in where we have to catch trains and go to offices and buy bread in the shop...?

K: Yes, I’ve done all those.
BL: How can we combine all the pressures of the mundane around us?
K: I wouldn’t do anything under pressure.

BL: You wouldn’t—I wish I didn’t!

K: No, I refuse to be under pressure, either intellectually or psychologically. I don’t mind starving, I don’t mind having no job, but I refuse to be put in that position.

BL: You see this is what I really meant when I asked what is the secret, because you say you will never be put under pressure, and indeed I can see and understand that, one has only to look at you or read or listen to you to know that, but what about the rest of us? How do we get out from under the burden? 

K: If we all say we won’t be under pressure...
BL: We all are under pressure all the time.
K: No, we won’t be.
BL: How can we refuse it? How can we live in the real world, the job is waitingfor us, we’re going to be late, we’ve got an appointment.

K: Just a minute, that brings up the issue whether society can be changed. The communists and the socialists have tried it, various systems are trying to change society. Now, what is society? It’s an abstraction from our personal relationship. If our personal relationship changes radically, society changes. But we’re not willing to change, we admit wars, we accept all this terrible state of existence.  

BL: Yes, we do. How do we stop it?

 K: Revolt against it. Not revolt by becoming a communist or that kind of stuff but revolt psychologically against it.

BL: But that presumably must be done by each individual. This is not something that can be done collectively.

K: Again, what do you mean by ‘individual’?

BL: Well, we’re all independent, separate personalities.
K: Are we?
BL: Well, aren’t we?
K: I doubt it. We’re not individuals, we are the result of a million years ofcollective experiences, memories, all that. We think we are individuals, we think we are free, we are not. To us freedom means choice. Choice means confusion, you don’t choose if you are clear.

 BL: You said once, one of your most striking phrases as I remember, that your purpose was to set man free.

K: Yes, it sounds... (laughs) 

BL: It’s the most important thing in the world after all, but how do you go about that? How do we set ourselves free, because presumablywe have to set ourselves free is what you meant. How do we set ourselves free?

K: To be aware of our conditioning. What is our conditioning?
BL: Well, that surely varies from individual to individual.
K: I doubt it. We are conditioned by fear, conditioned by pleasure, which arecommon to all mankind. We are conditioned by our anxieties, our loneliness, our desperate uncertainty, all these are the factors that condition the mind.

BL: And can we simply put them aside?

K: No, you put a wrong question there; if one sees the consequences, the pain, everything this conditioning entails, it stops naturally. That is intelligence, there is no entity which says I must stop it.

BL: And then we are free?
K: What do you mean by ‘free’?
BL: Well, what I mean by it is to be rid of these fears, anxieties, these impossibledesires, vain yearnings. K: Yes, that is freedomBL: It certainly seems so to me.
K: Unless there is that freedom you cannot be a light to yourself, unless there isthat freedom, meditation is meaningless.

BL: You see, everybody thinks it is the other way round. You have reversed this, haven’t you?

K: That is a fact.

BL: We think of the systems, the beliefs, the faith, the work as a means to getting to this state of freedom, but you start with a state of freedom.

K: Belief atrophies the brain. If you keep on repeating, repeating, as they do, your brain atrophies.

BL: Then can we just do it by one great leap into freedom?
K: Yes, that is by insight into all this.
BL: Instantaneously? And any of us can do it?
K: Yes, anybody who is attentive, inquiring, exploring, who is trying tounderstand this terrible confusion of life.

BL: At any age?
K: No, of course not, a baby, a child, can’t do it!
BL: But we don’t have to spend a lifetime in practising it?
K: Of course not. Death is waiting for you.
BL: It is waiting for all of us.
K: For all of us.
BL: Thank you very much, Krishnamurti.

 

Hér getið þið lesið bókina sem þetta viðtalsbrot er tekið úr.

Fyrirhafnarlaus og ótakmörkuð varurð er raunverulegt eðli okkar allra - Notaði Krishnamurti stiga?

 

Maður frá Sri Lanka spurði [Ramana]: J. Krishnmurti kennir leið hinnar fyrirhafnarlausu varurðar, þar sem hún er ekki látin taka eitt fram yfir annað í upplifuninni - gagnstætt skipulögðum hugræktaræfingum. - Vill Ramama vera svo góður að gera grein fyrir heppilegustu aðferðinni við hugleiðingu?

Ramana svaraði: Fyrirhafnarlaus og ótakmörkuð varurð er raunverulegt eðli okkar allra. Ef einhver getur haldið sig við það er það auðvitað langbest, en það kostar flesta einhverja fyrirhöfn að gera þetta viðvarandi. Sú fyrirhöfn er ævinlega skipulagðar hugræktaræfingar. Hinar rótgrónu tilhneigingar gera hugann úthverfann og upptekinn af aðgreindum fyrirbærum. Þessu verður að breyta og það kostar fyrirhöfn og æfingu, a.m.k. fyrir flesta. Ef svo væri ekki þá væri sá hinn sami sjálfkrafa þessi fyrirhafnarlausa varurð án þess að gera neitt. En ef þú getur þetta ekki, þá verðurðu að finna einhverja aðferð til að kyrra hugann sem þér fellur og halda þér við hana.

 

G.Á. sneri út The teachings og Ramana Maharshi - Brot út lítilli grein sem birtist í hausthefti Ganglera frá árinu 1984.

Kriya yoga námskeið helgina 14. - 15. ágúst

 

Peter Van Breukelen er væntanlegur til landsins og verður hann með kynningarfyrirlestur þann 13. ágúst kl. 19:00 í Yogastöðinni Heilsubót (Síðumúla 15, 3 hæð).

Þann 14. - 15. ágúst verður innvígsla í Kriya Yoga og hugleiðslutæknin kennd, einnig í Yogastöðinni Heilsubót.

 

Sjá frekari upplýsingr á www.kriyayoga.is