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Self-knowledge cannot be gathered through anybody

That is why it is important, as I said, to understand the process, the ways of our own thinking. Self-knowledge cannot be gathered through anybody, through any book, through any confession, psychology, or psychoanalyst. It has to be found by yourself, because it is your life; and without the widening and deepening of that knowledge of the self, do what you will, alter any outward or inward circumstances, influences - it will ever be a breeding ground of despair, pain, sorrow. To go beyond the self-enclosing activities of the mind, you must understand them; and to understand them is to be aware of action in relationship, relationship to things, to people, and to ideas. In that relationship, which is the mirror, we begin to see ourselves, without any justification or condemnation; and from that wider and deeper knowledge of the ways of our own mind, it is possible to proceed further; then it is possible for the mind to be quiet, to receive that which is real. 

 

J. Krishnamurti - Ojai 4th Public Talk 24th July 1949 Collected Works, Volume 4

Kriya yoga kennsla ķ įgśst

 

Žann 13. įgśst nęstkomandi mun Peter Van Breukelen koma til landsins og vķgja žį sem žess óska inn ķ Kriya Yoga.
Einnig mun hann leiša hugleišslur yfir helgina 14. - 15. įgśst.
Kynningarfundur veršur ķ Yogastöšinni Heilsubót žann 13. įgśst og hefst
kl. 19:00.




Hvers vegna segjum viš aš viš ,,gleymum okkur"?

 

Hvers vegna segjum viš aš viš ,,gleymum okkur"?

Vegna žess aš žetta venjulega ,,ég" - žessi hręrigrautur śr hugsunum, löngunum, óbeit, vonum, draumum og minningum - er skyndilega alveg horfiš.

Og žetta er žęgilegt sįlarįstand, eiginlega hrein sęla.

Hvers vegna?

Vegna žess aš öll okkar vansęla liggur ķ žessu venjulega ,,égi". Žegar žaš er horfiš hverfur öll žjįning af sjįlfri sér um leiš.

Og žótt žś ,,gleymir" žér og ,,égiš" hverfi žį ertu samt ekki ķ neins konar leišslu. Žś ert ekki sofandi eša hęttur aš vera til. Žś hefur ef til vill aldrei veriš meira lifandi. Žś ert oršinn annaš, einhver annar miklu stęrri og žögulli veruleiki.

Žessa reynslu žekkja allir.

Į slķkum andartökum hefuršu skżra vitund um dżpri veruleika sįlarlķfsins, lķkt og žegar sést upp ķ heišan himin milli skżja.

Žetta er ęvintżri andartaksins. Žaš er svo nęrri aš viš sjįum žaš ekki, svo sjįlfsagšur hlutur aš viš tökum ekki eftir žvķ.

 

Sigvaldi Hjįlmarsson - Eins og opinn gluggi. Tólf erindi um mystķsk višhorf.

 

 

 

 


Dalai Lama asks Japanese priests to produce Buddhist scientists

 

At an informal discussion with over 200 Buddhist priests, His Holiness the Dalai Lama said Japan with its highly developed scientific knowledge combined with its ancient Buddhist tradition can produce Buddhist scientists.

He said Japanese Buddhist practitioners should engage in dialogues with scientists to explore areas where science and religion can find a common ground in understanding universal values like compassion and kindness. In the last few years, secular dialogues between Tibetan Buddhists and Western scientists have attracted attention to the role of meditation in creating balance between mind and body. Research has shown that a calm mind reduces stress and blood pressure. Quoting another scientific study, he said when one develops anger, things looks very negative and 90% of that negativity is just one’s own mental projection which is just illusion and unrealistic.

He said while modern science has made unprecedented contribution to material development, Buddhist science of training an agitated mind through meditation and warmheartedness is far more advanced than the former.

“Meditation is a healthy way to develop a calm mind. You don’t have to use injections or drugs to achieve peace of mind,” he said. Interests in Buddhist science, which has little to do with abstract and esoteric notions of religion like after-life, has grown over the past years as scientific findings increasingly point to the inherent connection between physical and emotional well-being. He said Buddhism can be divided into three

In the United States, universities of Stanford, Wisconsin, and Emory have already established programs to study the development of a peaceful life. Tibetan monks in India now study modern science in addition to regular Buddhist curriculum. All western scientists interested in Tibetan Buddhism were either Jews, Christians or non-believers, he said, but Japan with its background in Nalanda tradition of Buddhism that emphasizes logic and investigation in reaching the ultimate reality has the potential contribute a lot in such secular dialogues.

According to Ven. Yukai Shimizu, an official with Zenkoji Temple, this exchange of ideas between His Holiness and Japanese priests on Buddhism which was held at the convention hall of Kokusai Hotel is a “once-in-a-lifetime opportunity” because not many Japanese priests get such forums to discuss and debate. “It’s a great opportunity for them to learn from His Holiness,” he said.

The event was organized by four major Buddhist associations in Japan: All Japan Buddhism Association, Nagano Prefecture Buddhist Association, Nagano City Buddhist Association, and the National Zenkoji Association. The Nagano-based Zenkoji Temple has 200 branch temples all over Japan.

 

Sjį grein

 

 

Heimasķša Wildmind  


Meditation, prayers and freedom

The whole of the Orient is mesmerized by the word meditation, and in the Occident, the word prayer is of tremendous importance. It is essential to find out whether the mind - which is so very complex, and then caught in a system of what is called meditation, or in a repetition of words, however ancient, however meaningful as prayer - whether the mind can actually know what meditation is, or what lies beyond the word prayer, and discover an actual state that is really silent. It is only when the mind is silent that we can understand anything. If I want to understand somebody, my mind must be quiet, not chattering, not prejudiced, not having innumerable opinions and experiences, for they prevent the observation and the understanding. One can see directly that it is only when the mind is very quiet that there is a possibility of clarity; and the whole purpose of meditation in the East is to bring about such a state of mind. That purpose is the controlling of thought - which is the same purpose in constantly repeating a prayer - so that in that quiet state one may hope to understand one's problems. One has to understand these problems, one has to be free of the anxieties and fears which they entail, otherwise one cannot really be a human being, one is a tortured entity, and the tortured entity obviously cannot see anything serious very clearly. Unless one lays the foundation - which is to be free from fear, free from sorrow, anxiety, and all the traps that consciously or unconsciously one lays for oneself - I do not see how it is possible for a mind to be actually quiet. This is one of the most difficult things to communicate, or even to talk about. 

 

 

Talks in Europe 1967 4th Public Talk Paris 27th April 1967 Collected Works Volume 4

Frišur

 

Kristni: Frišur į Jöršu, blessun til alls mannkyns.

 

Konfśismi: Leitast viš aš vera ķ sįtt viš alla nįgranna žķna ... Lifšu ķ friši meš bręšrum žķnum.

 

Islam: Guš mun leiša menn til frišar, ef žeir vilja gefa honum gaum. Hann mun leiša žį frį myrkri įtaka inn ķ ljós frišarins.

 

Taoismi: Hinir vitru hafa friš og žögn ķ hįvegum, umfram allt annaš.

 

Jainismi: Allir menn ęttu aš lifa ķ sįtt og friši viš mešbręšur sķna. Žetta er žrį Drottins.

 

Hindśismi: Hvar er frišur, įn hugleišingar? Hvar er hamingja, įn frišar?

 

Shintótrś: Lįtiš jöršina losna viš alla ókyrrš og mennina una viš friš undir vernd hins gušlega.

 

Sikhismi: Ašeins ķ nafni Gušs finnum viš friš.

 

Baha'i: Strķš er dauši mešna frišur er lķf.

 

 

Tekiš śr hausthefti Ganglera frį įrinu 1991

 

 


Vitundarneistinn, sjįlfiš, vakir hiš innra ...

 

17

Vitundarneistinn, sjįlfiš, vakir hiš innra

meš sérhverjum manni, ljós ķ hjarta.

Lęriš aš žekkja hiš innra, hreina ljós,

lęriš aš žekkja hiš ódaušlega ljós.

 

Katha Upanishad (Sören Sörenson endursagši śr frummįlinu)


I rest on the bank of a stream

 

 

I rest on the bank of a stream
Whose water is calm and clear.
After rain, the wisterias are clean,
The ancient rocks beautiful in the clouds.
The new green leaves are lovely,
And the falling flowers
Are still charming.
Green rocks equal embroidered
Folding screens,
Blue moss replaces a silk cushion.
I wonder what else is needed for a life.
Sitting with my chin in my hand,
I forget to return
It's lonely, the sun sets
Above the mountain,
And evening smoke rises at the
Edge of the forest.


Choeui Eusoon (1786-1866)


To live differently

 

QUESTION: The whole world of nature is a competition to survive. Is it not innate in humans to struggle for the same reason? And are we not struggling against our basic nature in seeking to change?

 

Krishnamurti: Don't change. It's very simple. If you want to remain as you are, carry on, nobody is going to prevent you. Religions have tried to civilize man. But they haven't succeeded. On the contrary. Some religions, like Christianity, have killed more people than anybody on earth. Right? I don't know if you have watched this. They have had two appalling wars, and they have killed millions. Not only Stalin and Mao Tse-Tung, these wars have destroyed. Right? And if we carry on this way, not wanting to change, it's all right. But the question is: nature struggles to achieve light, like in a forest, for example. And it is a struggle. Right? The big, the stronger kills the weaker in nature. The tiger kills the deer, the lion kills some other thing, this goes on, this is part of nature. And the questioner says, if it is part of nature, why should we change at all? Because it's intrinsic. Why do we say it's intrinsic? Why do  we say, there it's all right, and therefore it's all right with us too; and so why bother to change. It's part of us, part of nature, part of our existence, intrinsically this is what we are. And if that is so, that it is instinct, that it's innate in us, which one questions very deeply, then I can't change anything. But why should we accept that it's innate in us? Is it my indolence that says, "For God's sake, leave it all alone." Is it my sense of exhaustion? Or we are supposed to be as human beings a little more intelligent, little more reasonable, little more sane, and we are supposed to use our sanity, our intelligence, our experience to live differently? Right? To live differently. Perhaps that difference may be total; and not just remain as a mediocre person which is now being encouraged for human beings to remain mediocre, through their education and all the rest of it.

 

 

Krishnamurti - Ojai 6th Public Talk 21st July 1955


Žaš ert žś

 

Žaš ert žś. Žś sį sem horfir er alltaf žaš allra hinsta, žaš horfir aldrei neinn, veršur aldrei var viš neitt nema žetta eina allra hinsta sem viš höfum ekki orš yfir. Žaš er hann sem horfir ķ gegnum augu ykkar nśna į mig, og žaš er hann sem horfir  gegnum mķn augu į ykkur. Gušdómurinn sjįlfur, žetta sem er nęr manni heldur en nokkuš annaš, žetta eina sem žś getur aldrei losaš žig viš. Hann er žaš.

 

 

Sigvaldi Hjįlmarsson - Į hįu nótunum. Grein śt hausthefti Ganglera frį įrinu 1991 

 

 

Įskrift aš Ganglera

 


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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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