Risultati della ricerca per: 2002

Alba


Alba

Rendi fertile
quel tuo cuore
vibrando
nel buio i sogni
e spandendo
nell’aria sorriso
RADICI
rivestono
il tuo mondo
con linfa
AMORE
è verso il cielo
il tuo canto
voce
senza più
ombre

21.07.2002 Poetyca

Alba

Make fertile
that your heart
vibrating
in the dark dreams
and spreading
smile in the air
ROOTS
play
Your World
with lymph
LOVE
is toward the sky
your song
voice
without
shadows

21.07.2002 Poetyca

Unico cuore


 

♥ ♥ ♥

Mobilitiamoci tutti con la diffusione di numeri di telefono utili, con post adatti per aiutare le persone delle zone colpite dal terremoto. Rendiamoci tutti utili con comunicazioni di servizio.
E’ una piccolla goccia ma rende possibile una presenza intelligente e importante: informatevi delle condizioni degli amici dell’Emilia Romagna e organizzate qualcosa che sia un modo tangibile di essere amici, non solo virtualmente.

GRAZIE
Daniela

♥ ♥ ♥ ♥

Mobilize all with the diffusion of useful telephone numbers, with appropriate post to help those areas affected by the earthquake. Let us all help with communications service.
It ‘a drop piccolla but makes possible intelligent presence and important-find out the conditions of the friends of Emilia Romagna and organize something that is a tangible way to be friends, not only virtually.

THANKS
Daniela

Info utili Linee d’emergenza nelle zone colpite: Modena: 059/200200
Ferrara: 0532771546
Mirandola: 0535611039
San Felice: 800210644
Cento: 3332602730

Non telefonare se non è strettamente necessario per non sovraccaricare le linee e non intralciare il coordinamento dei soccorsi.
A Bologna i telefoni sono isolati, specie i cellulari, causa terremoto.

Trenitalia informa che ci sono linee interrotte lungo la stazione di Bologna Centrale. Sono in corso accertamenti sulle infreastrutture.

Togliete la password alla vostra rete Wi-Fi domestica per rendere internet accessibile a tutti.

http://attualita.tuttogratis.it/cronaca/terremoto-in-emilia-oggi-sciame-sismico-39-scosse-in-poche-ore/P162841/

Piccola fata


Piccola fata

Prigioniero
del drago
-oscure paure-
soffocante respiro
ma io
CI SONO

Piccola fata
dal cuore
CRISTALLO
piccolo sogno

Battito di ciglia
battito d’ali
come farfalla
spargo colori

Polvere di stelle
sulle lacrime
l u m i n e s c  e n z e
e fuggono ombre

Preparo sogni
t r a s p a r e n z e
che riflettono
fiaccole nuove

Resto o vado
in punta di piedi
ma è gioia
il tuo sorriso

01.08.2002 Poetyca

Little fairy

Prisoner
Dragon
Dark-fear-
suffocating breath
but I
THERE ARE

Little fairy
from the heart
CRYSTAL
little dream

Blink
flutter
how to butterfly
color scatter

Stardust
on the tears
luminescence

and the shadows flee

Prepare dreams
transparencies
reflecting
new torches

Rest or go
on tiptoe
but joy
your smile

01.08.2002 Poetyca

Storie


Storie

Vola lo spirito alto
nel cielo
nella brezza

lieto si libra
nell’ondeggiare
lieve

sul mare color
cobalto.

Solca l’orizzonte
racconta di dune
e torri lontane.

Racconta di vita
e di respiro

salmastro odore
di mare e di porto

…e ovunque
un pensiero
ti segue
ti accarezza
tra onde
e baci del sole.

Raggiunta certezza
di anime fuse
storie in unione
che varcano il tempo
e restano sempre accanto

…nel mare e nel vento
e non c’è bosco
non c’è confine.

Storie- favole
che sentiamo dentro
Aquila e Lupo
compagni di viaggio

…e ancora
e sempre
noi ci siamo.

16.06.2002 Poetyca

Stories

Fly the spirit high

in the sky
in the breeze

happy soars
nell’ondeggiare
slight

sea color
cobalt.

Take to the horizon
tells of dunes
and distant towers.

Life stories
and breath

salty smell
and sea port

… and everywhere
thought
follows you
caresses
between waves
and kisses of the sun.

Reached certainty
anime cast
stories in union
crossing time
and always remain close

… in the sea and wind
and there is no forest
there is no border.

Fairy-tales
we feel inside
Eagle and Wolf
fellow travelers

… And again
and always
we’re there.

16.06.2002 Poetyca

Gioco


Gioco

Parole:
Timide occhieggiano
fanno un inchino
e sotto gli occhi
scorrono.

Sinuose serpeggiano
a ritmo cadenzato
danzano e balbettano.

Mollemente accarezzano
ricordi e immagini
donando emozioni.

Congiungono e
coniugano
intere catene
regalando frasi e pensieri.

Senza fiato corrono
volando leggere
rivelando sogni e paure.

Spezzano e ingannano
regole e barriere
per esprimersi senza catene.

Alla virgola un respiro
senza fretta, cadenzato.
Prima del punto
il grande
arresto.

21.01.2002 Poetyca

Game

Words:
Timid peep
make a bow
and under the eyes
flow.

Sinuous meandering
to the rhythm
dance and stutter.

Gently caress
memories and images
giving emotions.

Join and
combine
Entire Chain
giving sentences and thoughts.

Run out of breath
flying light
revealing dreams and fears.

Spezzano and deceive
rules and barriers
to express themselves without chains.

At the point a breath
unhurried, rhythmic.
Before point
the great
arrest.

Luce trovata


Luce trovata

Mosaici sbiaditi
scorrono
sotto le dita
del tempo
-Vita senza vita-

Icari stanchi
di volare
lasciano vuoto
il cielo
-Sogni senza sogni-

I colori
al tramonto
su tele nuove
gocciano
-Speranze perdute-

La notte
a respiro
rantolante
da inizio
-Buio che sovrasta-

Su nuvole
sospese
reale e irreale
danzano abbracciati
m e n t r e
La Luce rinasce

19.02.2002 Poetyca

Light found

Mosaics faded
flow
under your fingers
time
Life-without-life

Icarus tired
to fly
leave blank
the sky
Dreams-dreamless-

Colors
sunset
New on canvas
drop
Lost-hope-

The night
to breath
rattling
from the beginning
Dark-to above-

On clouds
suspended
real and unreal
embraced dance
w h  i l e
The light is reborn

19.02.2002 Poetyca

Radure


Radure

In efficaci radure
c o l g o
macchie di colore
respiro ribelle
che ruba
e b b r e z z e
-forma di un fiore-
pennello i sogni
in estasi lieve
e f f l u v i
e radunando i passi
mi porto della natura
impronte scolpite

10.07.2002 Poetyca

Glades

In clearings effective
I take
color spots
breath rebel
stealing
intoxication
-Shape of a flower-
brush dreams
in mild ecstasy
effluvia
and gathering steps
I bring nature
carved footprints

10.07.2002 Poetyca

Senza lotta


Senza lotta

Con il mio sentire
vedo invisibili
b a r r i e r e
erano grigie
le nubi
-viste prima-
ciò che mi aiuta
a sgretolare
tutte le mura
è la forza
della ragione

Passi nella nebbia
il risuonare
s t a n c o
delle stesse parole
-già dette da altri-
solo io vedo
e nulla muta
solo io odo
e tu non credi

Eri bravo
a distribuire
s o g n i
-bustine monodose-
per poi riempire
le tasche
di malsano orgoglio

Uomo dei disinganni
con me non è scattata
-la trappola-
dell’inganno
sento l’odore
non cado neppure
mi salva sempre
la ragione

Ora
nel lago getto
quel sasso
che mi ha fatto vedere
tutte le onde
che sei riuscito a fare
-le ho viste prima-
io vedevo il centro
e tu mi raccontavi
delle sue sponde

M’aiuta sempre
-il mio sentire-
senza lotta
vedo dentro
le tue barriere

16.08.2002 Poetyca

Without a fight

With my hearing
I see invisible
b o r d e r s
were gray
clouds
-Before-seen-
what helps me
erode
all walls
is the force
reason

Steps in the fog
the ring
t i r e d
of the same words
-Already said by others-
I see only
and nothing changes
I hear only
and you do not believe

You were good
to distribute
s o i n g
-Sachets-
then fill
pockets
of unhealthy pride

Man of disappointments
with me is not taken
-The trap-
deception
I smell
not even fall
I always save
reason

Now
cast into the lake
that stone
I showed
all the waves
that you could do
-I have seen first-
I saw the center
and you tell me
its banks

Always helps me
Feel-my-
without struggle
see inside
your barriers

16.08.2002 Poetyca

Suoni


Suoni

Tra suoni
viaggi
e vibrazioni

ti ho trovato
cuore
in attesa.

Nell’impercettibile
sentiero
c’eri tu.

Piccoli passi
portano
sempre lontano.

Ora che stringi
la mia mano
non sciogliere
il volo.

Avvolgimi
portami in alto
respirami e fammi nube
in abbandono nel vento.

Se tutto ha un senso
e il senso è il tutto
– tutto è amore-

Il nostro viaggio
quel insondabile mistero
quella vibrazione
quell’essenza
nata e mai nata
vissuta e in attesa
noi che cerchiamo
e viviamo ora
in alba ritrovata.

Siamo
esseri in vita
sentiero che trasporta suono

vibrazione e anelito lieve

Amore all’unisono
che vibra dello stesso tono.

Danzo nel tuo cuore
e le stelle sono casa
e noi siamo cammino.
Sorrido
….sorrido ancora.

09.06.2002 Poetyca

Sounds

 

Bet

 

ween sounds

Travel
and vibration

I found you
heart
pending.

Nell’impercettibile
path
you were there.

Small steps
lead
always far away.

Now you shake
my hand
not dissolve
flight.

Wrap
take me to the top
breath me and let me cloud
abandoned in the wind.

If it all makes sense
and the meaning is the whole
– All is love

Our journey
that unfathomable mystery
that vibration
that essence
born and unborn
lived and waiting
we seek
and we now live
found in dawn.

We
living beings
pathway that carries sound

slight vibration and longing

Love in unison
vibrating in the same tone.

I dance in your heart
and stars are home
and we are walking.
Smile
…. I smile again.

09.06.2002 Poetyca

Scelte


Scelte

Se per te sono
sogno,
svegliati o resta illuso.

Se per te sono
paura,
affrontami o trema.

Se per te sono
prigione,
liberati o accetta resa.

Se per te sono
malattia,
guarisci o soccombi.

Se per te sono
speranza,
credi o resta scettico.

Se per te sono
amore,
ama e lasciati amare.

20.01.2002 Poetyca

Choices

If for you
I m dream
wake up or is deluded.

If  for you
I m fear,
combact me or trembles.

If for you are
I m prison
released or accept surrender.

If for you
I m disease,
heal or succumb.

If  for you
I m hope,
believe or are skeptical.

If for you
I m love,
love and be loved.

20.01.2002 Poetyca

Soave


Soave

E mentre
a vibrare è il cuore,
la brezza sfiora, carezza.
I tumulti, si riposano ora
e da sottili armonie
sono soffusa.

Raggiante luce e lieve brezza
mi trasportano oltre confine.
Ecco è certezza.

15.2.2002 Poetyca


Sweet

And while
to vibrate is the heart,
the breeze touches, caresses.
The turmoil, rest hours
and subtle harmonies
are soft.

Radiant light and gentle breeze
I carry across the border.
Here is uncertain.

15/02/2002 Poetyca

Recita


“ Recita”
E sono sempre i sogni
che colorano
l’anima.

Ed è sempre il tempo
che più va avanti
e più si sbriciola.

Le mani
sono vuote
ferite e piagate,
stanche di
non afferrare nulla.

Crescono i pensieri
in cerca di
ricordi:
tutte le storie
di ieri.

Con le vecchie cicatrici
assomiglio a un pirata,
ed io che volevo
afferrare la luna.
Sembra tutto finto
in questo nuovo
smarrimento.
Non cancello Il sorriso
malgrado il tormento.
Martellano le emozioni
a ricordare storie
a contare cadute.
Ed ora quel che resta
è la voglia di scappare.
Me la trovo in tasca:
tra i biglietti usati,
le lacrime e il sudore.
Dopo questa caduta
non credo sia finita:
mi posso rialzare
come le altre
mille volte.
Ed ora che ci penso
è tutto sempre uguale.

Conosco già il copione:
anche oggi si deve recitare.

09.05.2002 Poetyca


“Recital”

And they are always dreams
that color
the soul.

And it’s always time
that more goes on
and the more it crumbles.

Hands
are empty
wounds and sores,
tired of
not grasp anything.

Grow your thoughts
seeking
Memories:
all stories
yesterday.

With old scars
looks like a pirate
and I wanted
grab the moon.
It seems all fake
in this new
loss.
Does not erase the smile
despite the pain.
Pound the emotions
remember stories
count falls.
And now what remains
is the desire to escape.
I find it in your pocket:
between the used tickets,
tears and sweat.
After this fall
I do not think it’s over:
I can raise
like other
a thousand times.
And now that I think
it’s all the same.

I already know the script:
even today you should read.

09.05.2002 Poetyca

Chiave di lettura


Chiave di lettura

Serena la mente vaga
tra illusione
ed eserciti di parole,
folle malia
e catarsi crescente
che conduce oltre confine.
Sfiora, cattura,imbriglia, lotta.
Respiro dopo respiro,
la resa non è mai vana.
Non si perde nulla
e la ricchezza abbonda.

13.02.2002 Poetyca

key to the reading

Calm the mind wanders
between illusion
and armies of words,
mad spell
catharsis and growing
which leads across the border.
Touch, catching, harnessing, control.
Breath by breath,
the yield is never in vain.
You do not lose anything
and wealth abounds.

Poetyca 13.02.2002

Comunicare



Comunicare

Comunicare è dar vita a un sogno, respiro all’anima che viaggia per raggiungere atmosfere d’infinito.

Mettere le ali ai pensieri e lasciarli catturare da chi 

li intreccia ai tuoi, desiderando accendere emozioni.

Prendere colori e spargerli nel vento, che possa

restituire senso a quello che era chiuso e diventa libero.

Comunicare è desiderio di donare quello che attraverso le parole ed il suono sparsi intorno, non ti appartiene più.

Comunicare è fare il nido nei pensieri di chi t’accoglie con un sorriso e ti ha aperto il cuore.

18.11.2002 Poetyca

Communicate

To communicate is to give life to a dream, breathing soul who travels to reach the infinite atmospheres.

Give wings to the thoughts and let them capture those who

weaves them to yours, wishing to turn emotions.

Take color and scatter in the wind, which can

give meaning to that which was closed and becomes free.

Communicate what you wish to donate through the words and the sound spread around, no longer belongs to you.

To communicate is to make nests in the thoughts of those who t’accoglie with a smile and you opened your heart.

18.11.2002 Poetyca

Preghiera


Preghiera

 

« Il pregare è nella religione ciò che il pensiero è nella filosofia. Il senso religioso prega come l’organo del pensiero pensa »
Novalis

La preghiera è una delle pratiche comuni a tutte le religioni. Essa consiste nel rivolgersi alla dimensione del sacro con la parola o con il pensiero; gli scopi della preghiera possono essere molteplici: invocare, chiedere un aiuto, lodare, ringraziare, santificare, o esprimere devozione o abbandono. La preghiera è solitamente considerata come il momento in cui l’uomo ‘parla’ al sacro, mentre la fase inversa è la meditazione, durante la quale è il sacro che ‘parla’ all’uomo.
La preghiera può essere personale, oppure liturgica; solitamente questa seconda forma si ritrova come preghiera scritta (o comunque tramandata in qualche modo). Una delle forme di preghiera più diffuse è il canto devozionale.
Secondo la dottrina cattolica, quando l’uomo prega si eleva a Dio in modo cosciente. Il “tappeto di preghiera” è un piccolo tappeto che i musulmani usano per inginocchiarsi durante le preghiere giornaliere.

Forme di preghiera pubblica

Nell’ebraismo sono previsti per gli uomini tre preghiere nei giorni feriali, in ricordo dei sacrifici di animali e vegetali che venivano praticati nel Santuario: l’Arvith, Shachrith e Minchah. Le preghiere sono quattro il sabato e altri giorni particolari (5 volte per Yom Kippur). L’ordine delle preghiere si trova nel Siddur, il tradizionale libro delle preghiere ebraico. Sebbene la preghiera individuale sia valida, pregare con un minyan (numero minimo di dieci maschi adulti) è considerato ideale. Molte sinagoghe hanno un hazzan, cioè un cantore che guida la preghiera della comunità.
Nel Cristianesimo la forma classica e più antica di preghiera pubblica sono le ore canoniche, cioè momenti fissi durante la giornata in cui vengono recitati (o cantati) dei salmi più altre preghiere, dalla bibbia o composte dalle Chiese, oltre a inni e intercessioni. Di origine antichissima (la struttura è stata ereditata dalla preghiera ebraica sinagogale e del Tempio di Gerusalemme), le ore canoniche ebbero particolare rilievo nelle comunità monastiche come ufficio corale.
Nell’Islam la preghiera canonica è chiamata ṣalāt, prescritta 5 volte al giorno, in forma singola o collettiva, anche se sono previste e consigliate altre preghiere volontarie.

Forme di preghiera privata

Nelle devozioni private esistono vari tipi di preghiere, che hanno un unico fine: elevare l’anima a Dio. Elevare l’anima a Dio è infatti la definizione ufficiale della preghiera così come riportato dal Catechismo della Chiesa Cattolica.
In realtà, come dice la Bibbia (Sap 1,7 e At 17,28), noi già viviamo ed esistiamo dentro Dio; come pure affermano alcune tradizioni religiose antiche dei popoli asiatici e americani. Essendo però Dio di natura trascendente e spirituale, la sua presenza non appare sempre immediatamente percepibile ed evidente. Ecco perché è necessario elevare l’anima a Dio, cioè compiere un atto di volontà (la volontà è una delle tre potenze dell’anima insieme alla memoria e all’intelletto) che ci rende più attenti, più sensibili, più partecipi di questa presenza che è sempre e ovunque. I modi di muovere la volontà e dunque l’anima a questa consapevolezza e a questa comunione sono molti e diversi. La tradizione cattolica ne enumera svariate decine che sono state ispirate dai santi nel corso dei secoli passati e che hanno trovato una eco più o meno duratura e diffusa, in funzione della semplicità, della praticità e della bellezza delle stesse modalità di preghiera.
Tra le forme private di preghiera più diffuse dalla tradizione cristiana troviamo:
la preghiera biblica (che utilizza direttamente le parole della Sacra Scrittura oppure che parte dalla lettura della Bibbia per poi aprirsi al colloquio personale con Dio, come fa la lectio divina);
il colloquio personale con Dio (che l’uomo può vivere in qualunque tempo e luogo);
il Santo Rosario (una forma devozionale nata nel Medioevo e diffusa oggi in tutti i popoli cattolici);
il culto delle immagini (fondato sul fatto che l’immagine sacra subito richiama alla mente la persona divina rappresentata e diffuso, oltre che nelle chiese, specialmente nei luoghi dove le chiese e i luoghi di culto pubblico sono lontani); tale culto non è accettato dal Protestantesimo;
la via crucis (devozione nata nel Medioevo e diffusa nel XVII secolo da san Leonardo da Porto Maurizio);
la vigilanza (cioè l’atteggiamento interiore dell’uomo che vigila sui suoi pensieri, discernendo quelli buoni da quelli malvagi per coltivare quelli buoni e rinnegare, dissolvere, dimenticare quelli malvagi);
la ripetizione (cioè l’atto della volontà che dà inizio ad un ciclo ripetitivo di brevi invocazioni o preghiere ben conosciute, che l’uomo ripete dentro di sé fino a formare un tappeto morbido e robusto sul quale l’anima si stende e si rilassa per poi entrare nella contemplazione);
la contemplazione (è la forma di preghiera considerata più santa, in quanto comunione stessa con il Santo, essendo stata definita dall’uomo la santità come la natura stessa di Dio; la contemplazione è la presenza viva di Dio nell’uomo che ispira direttamente pensieri, parole, immagini, azioni, per cui nella contemplazione l’uomo vede ciò che Dio vede, sente ciò che Dio sente, fa ciò che Dio fa);
la meditazione (è il fluire o il sorgere di pensieri che vengono suggeriti, stimolati, ispirati dalle fonti più diverse: ricordi, incontri, discorsi, letture, fatti, immagini, simboli, etc. Essendo immenso il bacino di spunti per la meditazione, essa è probabilmente la forma di orazione più praticata di ogni tempo).

Bibliografia

Jörg Zink, Come pregare, Claudiana, Torino 1988.
Giordano Berti, Preghiere di tutto il mondo, Vallardi, Milano 1999.
Gérald Messadié (a cura di), Il piccolo libro delle preghiere, Armenia, Milano 2003.
Catechismo della Chiesa Cattolica (di cui la Parte Quarta è interamente dedicata alla preghiera)

Prayer

Prayer is a form of religious practice that seeks to activate a volitional rapport to God or spirit through deliberate practice. Prayer may be either individual or communal and take place in public or in private. It may involve the use of words or song. When language is used, prayer may take the form of a hymn, incantation, formal creed, or a spontaneous utterance in the praying person. There are different forms of prayer such as petitionary prayer, prayers of supplication, thanksgiving, and worship/praise. Prayer may be directed towards a deity, spirit, deceased person, or lofty idea, for the purpose of worshipping, requesting guidance, requesting assistance, confessing sins or to express one’s thoughts and emotions. Thus, people pray for many reasons such as personal benefit or for the sake of others.
Most major religions involve prayer in one way or another. Some ritualize the act of prayer, requiring a strict sequence of actions or placing a restriction on who is permitted to pray, while others teach that prayer may be practiced spontaneously by anyone at any time.
Scientific studies regarding the use of prayer have mostly concentrated on its effect on the healing of sick or injured people. The efficacy of petition in prayer for physical healing to a deity has been evaluated in numerous studies, with contradictory results There has been some criticism of the way the studies were conducted

Forms of prayer

Various spiritual traditions offer a wide variety of devotional acts. There are morning and evening prayers, graces said over meals, and reverent physical gestures. Some Christians bow their heads and fold their hands. Some Native Americans regard dancing as a form of prayer. Some Sufis whirl. Hindus chant mantras. Orthodox Jews sway their bodies back and forth[10] and Salah for Muslims (“kneel and prostrate as seen on the right”). Quakers keep silent. Some pray according to standardized rituals and liturgies, while others prefer extemporaneous prayers. Still others combine the two.
These methods show a variety of understandings to prayer, which are led by underlying beliefs.
These beliefs may be that
the finite can communicate with the infinite
the infinite is interested in communicating with the finite
prayer is intended to inculcate certain attitudes in the one who prays, rather than to influence the recipient
prayer is intended to train a person to focus on the recipient through philosophy and intellectual contemplation
prayer is intended to enable a person to gain a direct experience of the recipient
prayer is intended to affect the very fabric of reality as we perceive it
prayer is a catalyst for change in oneself and/or one’s circumstances, or likewise those of third party beneficiaries
the recipient desires and appreciates prayer
or any combination of these.[citation needed]
The act of prayer is attested in written sources as early as 5000 years ago. Some anthropologists, such as Sir Edward Burnett Tylor and Sir James George Frazer, believed that the earliest intelligent modern humans practiced something that we would recognize today as prayer.
Friedrich Heiler is often cited in Christian circles for his systematic Typology of Prayer which lists six types of prayer: primitive, ritual, Greek cultural, philosophical, mystical, and prophetic

The act of worship

Prayer has many different forms. Prayer may be done privately and individually, or it may be done corporately in the presence of fellow believers. Prayer can be incorporated into a daily “thought life”, in which one is in constant communication with a god. Some people pray throughout all that is happening during the day and seek guidance as the day progresses. This is actually regarded as a requirement in several Christian denominations,[15] although enforcement is not possible nor desirable. There can be many different answers to prayer, just as there are many ways to interpret an answer to a question, if there in fact comes an answer.[15] Some may experience audible, physical, or mental epiphanies. If indeed an answer comes, the time and place it comes is considered random. Some outward acts that sometimes accompany prayer are: anointing with oil;[16] ringing a bell;[17] burning incense or paper;[18] lighting a candle or candles;[19] facing a specific direction (i.e. towards Mecca[20] or the East); making the sign of the cross. One less noticeable act related to prayer is fasting.
A variety of body postures may be assumed, often with specific meaning (mainly respect or adoration) associated with them: standing; sitting; kneeling; prostrate on the floor; eyes opened; eyes closed; hands folded or clasped; hands upraised; holding hands with others; a laying on of hands and others. Prayers may be recited from memory, read from a book of prayers, or composed spontaneously as they are prayed. They may be said, chanted, or sung. They may be with musical accompaniment or not. There may be a time of outward silence while prayers are offered mentally. Often, there are prayers to fit specific occasions, such as the blessing of a meal, the birth or death of a loved one, other significant events in the life of a believer, or days of the year that have special religious significance. Details corresponding to specific traditions are outlined below.


Pre-Christian Europe

Etruscan, Greek, and Roman paganism
In the pre-Christian religions of Greeks and Romans (Ancient Greek religion, Roman religion), ceremonial prayer was highly formulaic and ritualized.[21][22] The Iguvine Tables contain a supplication that can be translated, “If anything was said improperly, if anything was done improperly, let it be as if it were done correctly.”
The formalism and formulaic nature of these prayers led them to be written down in language that may have only been partially understood by the writer, and our texts of these prayers may in fact be garbled. Prayers in Etruscan were used in the Roman world by augurs and other oracles long after Etruscan became a dead language. The Carmen Arvale and the Carmen Saliare are two specimens of partially preserved prayers that seem to have been unintelligible to their scribes, and whose language is full of archaisms and difficult passages.
Roman prayers and sacrifices were often envisioned as legal bargains between deity and worshipper. The Roman principle was expressed as do ut des: “I give, so that you may give.” Cato the Elder’s treatise on agriculture contains many examples of preserved traditional prayers; in one, a farmer addresses the unknown deity of a possibly sacred grove, and sacrifices a pig in order to placate the god or goddess of the place and beseech his or her permission to cut down some trees from the grove

Germanic paganism

An amount of accounts of prayers to the gods in Germanic paganism survived the process of Christianization, though only a single prayer has survived without the interjection of Christian references. This prayer is recorded in stanzas 2 and 3 of the poem Sigrdrífumál, compiled in the 13th century Poetic Edda from earlier traditional sources, where the valkyrie Sigrdrífa prays to the gods and the earth after being woken by the hero Sigurd.
A prayer to the bigger god Odin is mentioned in chapter 2 of the Völsunga saga where King Rerir prays for a child. His prayer is answered by Frigg, wife of Odin, who sends him an apple, which is dropped on his lap by Frigg’s servant in the form of a crow while Rerir is sitting on a mound. Rerir’s wife eats the apple and is then pregnant with the hero Völsung. In stanza 9 of the poem Oddrúnargrátr, a prayer is made to “kind wights, Frigg and Freyja, and many gods,” although since the poem is often considered one of the youngest poems in the Poetic Edda, the passage has been the matter of some debate.[26]
In chapter 21 of Jómsvíkinga saga, wishing to turn the tide of the Battle of Hjörungavágr, Haakon Sigurdsson eventually finds his prayers answered by the goddesses Þorgerðr Hölgabrúðr and Irpa (the first of the two described as Haakon’s patron goddess) who appear in the battle, kill many of the opposing fleet, and cause the remnants of their forces to flee. However, this depiction of a pagan prayer has been criticized as inaccurate due to the description of Haakon dropping to his knees.
The 11th century manuscript for the Anglo-Saxon charm Æcerbot presents what is thought to be an originally pagan prayer for the fertility of the speaker’s crops and land, though Christianization is apparent throughout the charm.[28] The 8th century Wessobrunn Prayer has been proposed as a Christianized pagan prayer and compared to the pagan Völuspá[29] and the Merseburg Incantations, the latter recorded in the 9th or 10th century but of much older traditional origins

Abrahamic religions

Bible
In the common Bible of the Abrahamic religions, various forms of prayer appear; the most common forms being petition, thanksgiving, and worship. The longest book in the Bible is the Book of Psalms, 150 religious songs which are often regarded as prayers. Other well-known Biblical prayers include the Song of Moses (Exodus 15:1-18), the Song of Hannah (1 Samuel 2:1-10), and the Magnificat (Luke 1:46-55). But perhaps the best-known prayer in the Christian Bible is the Lord’s Prayer (Matthew 6:9–13; Luke 11:2-4).
See also: Tanakh, New Testament, Prayer in the Hebrew Bible, and Prayer in the New Testament

Judaism

Jews pray three times a day, with lengthier prayers on special days, such as the Shabbat and Jewish holidays. The siddur is the prayerbook used by Jews all over the world, containing a set order of daily prayers. Jewish prayer is usually described as having two aspects: kavanah (intention) and keva (the ritualistic, structured elements).
The most important Jewish prayers are the Shema Yisrael (“Hear O Israel”) and the Amidah (“the standing prayer”).
Communal prayer is preferred over solitary prayer, and a quorum of 10 adult males (a minyan) is considered by Orthodox Judaism a prerequisite for several communal prayers.

Rationalist approach to prayer

In this view, ultimate goal of prayer is to help train a person to focus on divinity through philosophy and intellectual contemplation. This approach was taken by Maimonides and the other medieval rationalists. One example of this approach to prayer is noted by Rabbi Steven Weil, who was appointed the Orthodox Union’s Executive-Vice President in 2009. He notes that the word “prayer” is a derivative of the Latin “precari”, which means “to beg”. The Hebrew equivalent “tefilah”, however, along with its root “pelel” or its reflexive “l’hitpallel”, means the act of self-analysis or self-evaluation. This approach is sometimes described as the person praying having a dialogue or conversation with God.

Educational approach to prayer

In this view, prayer is not a conversation. Rather, it is meant to inculcate certain attitudes in the one who prays, but not to influence. This has been the approach of Rabbenu Bachya, Yehuda Halevy, Joseph Albo, Samson Raphael Hirsch, and Joseph Dov Soloveitchik. This view is expressed by Rabbi Nosson Scherman in the overview to the Artscroll Siddur (p. XIII); note that Scherman goes on to also affirm the Kabbalistic view (see below).

Kabbalistic approach to prayer

Kabbalah (Jewish mysticism) uses a series of kavanot, directions of intent, to specify the path the prayer ascends in the dialog with God, to increase its chances of being answered favorably. Kabbalists ascribe a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion. In this view, every word of every prayer, and indeed, even every letter of every word, has a precise meaning and a precise effect. Prayers thus literally affect the mystical forces of the universe, and repair the fabric of creation.
Among Jews, this approach has been taken by the Chassidei Ashkenaz (German pietists of the Middle-Ages), the Arizal’s Kabbalist tradition, Ramchal, most of Hassidism, the Vilna Gaon, and Jacob Emden.

Christianity

Main articles: Prayer in Christianity and Christian worship

Christian prayers are quite varied. They can be completely spontaneous, or read entirely from a text, like the Anglican Book of Common Prayer. Probably the most common and universal prayer among Christians is the Lord’s Prayer, which according to the gospel accounts is how Jesus taught his disciples to pray. Some Protestant denominations choose not to recite the Lord’s Prayer or other rote prayers.
Christians generally pray to God or to the Father. Some Christians (e.g., Catholics, Orthodox) will also ask the righteous in heaven and “in Christ,” such as Virgin Mary or other saints to intercede by praying on their behalf (intercession of saints). Formulaic closures include “through our Lord Jesus Christ, Your Son, who lives and reigns with You, in the unity of the Holy Spirit, God, through all the ages of ages,” and “in the name of the Father, and the Son, and the Holy Spirit.”
It is customary among Protestants to end prayers with “In Jesus’ name, Amen” or “In the name of Christ, Amen”[34] However, the most commonly used closure in Christianity is simply “Amen” (from a Hebrew adverb used as a statement of affirmation or agreement, usually translated as so be it).
There is also the form of prayer called hesychast which is a repetitious type of prayer for the purpose of meditation. In the Western or Latin Rite of Catholic Church, probably the most common is the Rosary; In the Eastern Church (the Eastern rites of the Catholic Church and Orthodox Church), the Jesus Prayer.
Roman Catholic tradition includes specific prayers and devotions as acts of reparation which do not involve a petition for a living or deceased beneficiary, but aim to repair the sins of others, e.g. for the repair of the sin of blasphemy performed by others

Pentecostalism

In Pentecostal congregations, prayer is often done by speaking in a foreign tongue, a practice now known as glossolalia.[36] Practitioners of Pentecostal glossolalia may claim that the languages they speak in prayer are real foreign languages, and that the ability to speak those languages spontaneously is a gift of the Holy Spirit;[37][38] however, many people outside the movement have offered alternative views. George Barton Cutten suggested that glossolalia was a sign of mental illness.[39] Felicitas Goodman suggested that tongue speakers were under a form of hypnosis.[40] Others suggest that it is a learned behaviour. Some of these views have allegedly been refuted

Christian Science

Christian Science teaches that prayer is a spiritualization of thought or an understanding of God and of the nature of the underlying spiritual creation. Adherents believe that this can result in healing, by bringing spiritual reality (the “Kingdom of Heaven” in Biblical terms) into clearer focus in the human scene. The world as it appears to the senses is regarded as a distorted version of the world of spiritual ideas. Prayer can heal the distortion. Christian Scientists believe that prayer does not change the spiritual creation but gives a clearer view of it, and the result appears in the human scene as healing: the human picture adjusts to coincide more nearly with the divine reality. Christian Scientists do not practice intercessory prayer as it is commonly understood, and they generally avoid combining prayer with medical treatment in the belief that the two practices tend to work against each other. (However, the choice of healing method is regarded as a matter for the individual, and the Christian Science Church exerts no pressure on members to avoid medical treatment if they wish to avail of it as an alternative to Christian Science healing.) Prayer works through love: the recognition of God’s creation as spiritual, intact, and inherently lovable

Prevalence of prayer for health

Some modalities of alternative medicine employ prayer. A survey released in May 2004 by the National Center for Complementary and Alternative Medicine, part of the National Institutes of Health in the United States, found that in 2002, 43% of Americans pray for their own health, 24% pray for others’ health, and 10% participate in a prayer group for their own healt

Islam

Muslims pray a ritualistic prayer called salah or salat in Arabic, facing the Kaaba in Mecca, five times a day. The command to pray is in the Quran in several chapters. The prophet Muhammed showed each Muslim the true method of offering prayers thus the same method is observed till date. There is the “call for prayer” (adhan or azaan), where the muezzin calls for all the followers to stand together for the prayer. The prayer consists of standing, by mentioning -àllàh o -àqbàr (God is great) followed by recitation of the first chapter of the Quran. After the person bends and praises god, then prostrates and again praises god. The prayer ends with the following words “peace and blessings be upon you”. During the prayer a Muslim cannot talk or do anything else besides praying. Once the prayer is complete one can offer voluntary prayers or supplicate -àllàh for his needs. There are also many standard duas or supplications, also in Arabic, to be recited at various times, e.g. for one’s parents, after salah, before eating. Muslims may also say dua in their own words and languages for any issue they wish to communicate with God in the hope that God will answer their prayers.[20] Certain Shia fiqhs pray 3 times a day.

Bahá’í

Main article: Prayer in the Bahá’í Faith
Bahá’u’lláh, the Báb, and `Abdu’l-Bahá have revealed many prayers for general use, and some for specific occasions, including for unity, detachment, spiritual upliftment, and healing among others. Bahá’ís are also required to recite each day one of three obligatory prayers revealed by Bahá’u’lláh. The believers have been enjoined to face in the direction of the Qiblih when reciting their Obligatory Prayer. The longest obligatory prayer may be recited at any time during the day; another, of medium length, is recited once in the morning, once at midday, and once in the evening; and the shortest can be recited anytime between noon and sunset. Bahá’ís also read from and meditate on the scriptures every morning and evening.

Eastern religions

In contrast with Western religion, Eastern religion for the most part discards worship and places devotional emphasis on the practice of meditation alongside scriptural study. Consequently, prayer is seen as a form of meditation or an adjunct practice to meditation

Buddhism

n certain Buddhist sects, prayer accompanies meditation. Buddhism for the most part sees prayer as a secondary, supportive practice to meditation and scriptural study. Gautama Buddha claimed that human beings possess the capacity and potential to be liberated, or enlightened, through contemplation, leading to insight. Prayer is seen mainly as a powerful psycho-physical practice that can enhance meditation.[48]
In the earliest Buddhist tradition, the Theravada, and in the later Mahayana tradition of Zen (or Chán), prayer plays only an ancillary role. It is largely a ritual expression of wishes for success in the practice and in helping all beings.[49][50][51][52]
The skillful means (Sanskrit: upaya) of the transfer of merit (Sanskrit: parinamana) is an evocation and prayer. Moreover, indeterminate buddhas are available for intercession as they reside in awoken-fields (Sanskrit: buddha-kshetra).
The nirmanakaya of a awoken-field is what is generally known and understood as mandala. The opening and closing of the ring (Sanskrit: mandala) is an active prayer. An active prayer is a mindful activity, an activity in which mindfulness is not just cultivated but is.[53] A common prayer is “May the merit of my practice, adorn Buddhas’ Pure Lands, requite the fourfold kindness from above, and relieve the suffering of the three life-journeys below. Universally wishing sentient beings, Friends, foes, and karmic creditors, all to activate the bodhi mind, and all to be reborn in the Pure Land of Ultimate Bliss.” (願以此功德 莊嚴佛淨土 上報四重恩 下濟三途苦 普願諸眾生 冤親諸債主 悉發菩提心 同生極樂國)[54]
The Generation Stage (Sanskrit: utpatti-krama) of Vajrayana involves prayer elements.[55]
The Tibetan Buddhism tradition emphasizes an instructive and devotional relationship to a guru; this may involve devotional practices known as guru yoga which are congruent with prayer. It also appears that Tibetan Buddhism posits the existence of various deities, but the peak view of the tradition is that the deities or yidam are no more existent or real than the continuity (Sanskrit: santana; refer mindstream) of the practitioner, environment and activity. But how practitioners engage yidam or tutelary deities will depend upon the level or more appropriately yana at which they are practicing. At one level, one may pray to a deity for protection or assistance, taking a more subordinate role. At another level, one may invoke the deity, on a more equal footing. And at a higher level one may deliberately cultivate the idea that one has become the deity, whilst remaining aware that its ultimate nature is shunyata. The views of the more esoteric yana are impenetrable for those without direct experience and empowerment.
Pure Land Buddhism emphasizes the recitation by devotees of prayer-like mantras, a practice often called Nembutsu.[56]:190 On one level it is said that reciting these mantras can ensure rebirth into a sambhogakaya land (Sanskrit: buddha-kshetra) after bodily dissolution, a sheer ball spontaneously co-emergent to a buddha’s enlightened intention. According to Shinran, the founder of the Pure Land Buddhism tradition that is most prevalent in the US[56]:193[57] “for the long haul nothing is as efficacious as the Nembutsu.”[56]:197[58] On another, the practice is a form of meditation aimed at achieving realization.[citation needed]
But beyond all these practices the Buddha emphasized the primacy of individual practice and experience. He said that supplication to gods or deities was not necessary. Nevertheless, today many lay people in East Asian countries pray to the Buddha in ways that resemble Western prayer—asking for intervention and offering devotion.

Hinduism

Hinduism has incorporated many kinds of prayer (Sanskrit: prārthanā), from fire-based rituals to philosophical musings. While chanting involves ‘by dictum’ recitation of timeless verses or verses with timings and notations, dhyanam involves deep meditation (however short or long) on the preferred deity/God. Again the object to which prayers are offered could be a persons referred as devtas, trinity or incarnation of either devtas or trinity or simply plain formless meditation as practiced by the ancient sages. All of these are directed to fulfilling personal needs or deep spiritual enlightenment. Ritual invocation was part and parcel of the Vedic religion and as such permeated their sacred texts. Indeed, the highest sacred texts of the Hindus, the Vedas, are a large collection of mantras and prayer rituals. Classical Hinduism came to focus on extolling a single supreme force, Brahman, that is made manifest in several lower forms as the familiar gods of the Hindu pantheon[dubious – discuss]. Hindus in India have numerous devotional movements. Hindus may pray to the highest absolute God Brahman, or more commonly to Its three manifestations namely creator god called Brahma, preserver god called Vishnu and destroyer god (so that the creation cycle can start afresh) Shiva, and at the next level to Vishnu’s avatars (earthly appearances) Rama and Krishna or to many other male or female deities. Typically, Hindus pray with their hands (the palms) joined together in pranam. The hand gesture is similar to the popular Indian greeting namaste.

Jainism

Although Jains believe that no spirit or divine being can assist them on their path, they do hold some influence, and on special occasions, Jains will pray for right knowledge to the twenty-four Tirthankaras (saintly teachers) or sometimes to Hindu deities such as Ganesha.

Shinto

The practices involved in Shinto prayer are heavily influenced by Buddhism; Japanese Buddhism has also been strongly influenced by Shinto in turn. The most common and basic form of devotion involves throwing a coin, or several, into a collection box, ringing a bell, clapping one’s hands, and contemplating one’s wish or prayer silently. The bell and hand clapping are meant to wake up or attract the attention of the kami of the shrine, so that one’s prayer may be heard.
Shinto prayers quite frequently consist of wishes or favors asked of the kami, rather than lengthy praises or devotions. Unlike in certain other faiths, it is not considered irregular or inappropriate to ask favors of the kami in this way, and indeed many shrines are associated with particular favors, such as success on exams.
In addition, one may write one’s wish on a small wooden tablet, called an ema, and leave it hanging at the shrine, where the kami can read it. If the wish is granted, one may return to the shrine to leave another ema as an act of thanksgiving.

Sikhism

The Ardās (Punjabi: ਅਰਦਾਸ) is a Sikh prayer that is done before performing or after undertaking any significant task; after reciting the daily Banis (prayers); or completion of a service like the Paath (scripture reading/recitation), kirtan (hymn-singing) program or any other religious program. In Sikhism, these prayers are also said before and after eating. The prayer is a plea to God to support and help the devotee with whatever he or she is about to undertake or has done.
The Ardas is usually always done standing up with folded hands. The beginning of the Ardas is strictly set by the tenth Sikh Guru, Guru Gobind Singh. When it comes to conclusion of this prayer, the devotee uses word like “Waheguru please bless me in the task that I am about to undertake” when starting a new task or “Akal Purakh, having completed the hymn-singing, we ask for your continued blessings so that we can continue with your memory and remember you at all times”, etc. The word “Ardās” is derived from Persian word ‘Arazdashat’, meaning a request, supplication, prayer, petition or an address to a superior authority.
Ardās is a unique prayer based on the fact that it is one of the few well-known prayers in the Sikh religion that was not written in its entirety by the Gurus. The Ardās cannot be found within the pages of the Guru Granth Sahib because it is a continually changing devotional text that has evolved over time in order for it to encompass the feats, accomplishments, and feelings of all generations of Sikhs within its lines. Taking the various derivation of the word Ardās into account, the basic purpose of this prayer is an appeal to Waheguru for his protection and care, as well as being a plea for the welfare and prosperity of all mankind, and a means for the Sikhs to thank Waheguru for all that he has done

Taoism

Prayer in Taoism is less common than Fulu, which is the drawing and writing of supernatural talismans

Animism

Although prayer in its literal sense is not used in animism, communication with the spirit world is vital to the animist way of life. This is usually accomplished through a shaman who, through a trance, gains access to the spirit world and then shows the spirits’ thoughts to the people. Other ways to receive messages from the spirits include using astrology or contemplating fortune tellers and healers. The native religions in some parts of North, East and South Asia, America, Africa, and Oceania are often animistic.

America

The Aztec religion was not strictly animist. It had an ever increasing pantheon of deities, and the shamans performed ritual prayer to these deities in their respective temples. These shamans made petitions to the proper deities in exchange for a sacrifice offering: food, flowers, effigies, and animals, usually quail. But the larger the thing required from the God the larger the sacrifice had to be, and for the most important rites one would offer one’s own blood; by cutting his ears, arms, tongue, thighs, chest or genitals, and often a human life; either warrior, slave, or even self-sacrifice.[63]
The Pueblo Indians are known to have used prayer sticks, that is, sticks with feathers attached as supplicatory offerings. The Hopi Indians used prayer sticks as well, but they attached to it a small bag of sacred meat

Australia

In Australia, prayers to the “Great Wit” are performed by the “clever wapmen” and “clever women”, or kadji. These Aboriginal shamans use maban or mabain, the material that is believed to give them their purported magical powers

Neopaganism

Adherents to forms of modern Neopaganism pray to various gods. The most commonly worshiped and prayed to gods are those of Pre-Christian Europe, such as Celtic, Norse, or Graeco-Roman gods. Prayer can vary from sect to sect, and with some (such as Wicca) prayer may also be associated with ritual magick.

Theurgy and Western Esotericism

Practitioners of theurgy and western esotericism may practice a form of ritual which utilizes both pre-sanctioned prayers and names of God, and prayers “from the heart” that, when combined, allows the participant to ascend spiritually, and in some instances, induce a trance in which God or other spiritual beings may be realized. Very similar to hermetic qabala, and orthodox qabala, it is believed that prayer can influence both the physical and non-physical worlds. The use of ritualistic signs and names are believed to be archetypes in which the subconscious may take form as the Inner God, or another spiritual being, and the “prayer from the heart” to be that spiritual force speaking through the participant.

Meher Baba

The Indian spiritual teacher Meher Baba emphasized both the beauty of prayer as praise and the power of prayer as petition:
“The ideal prayer to the Lord is nothing more than spontaneous praise of His being. You praise Him, not in the spirit of bargain but in the spirit of self-forgetful appreciation of what He really is. You praise Him because He is praiseworthy. Your praise is a spontaneous appreciative response to his true being, as infinite light, infinite power and infinite bliss.”[66]
“Through repeated sincere prayers it is possible to effect an exit from the otherwise inexorable working out of the law of karma. The forgiveness asked from God evokes from Him His inscrutable grace, which alone can give new direction to the inexorable karmic determination

http://it.wikipedia.org/wiki/Preghiera

http://en.wikipedia.org/wiki/Prayer

Lady Luce


Lady Luce

Ecco ferma il sogno
fatti riscaldare
niente più brividi
se a parlare è il cuore

Ecco riposa le paure
falle allontanare
e riprendi il battito
di speranze nuove

Solo una certezza
tra lacrime trattenute
mentre stringi i denti
a catturar le forze:

“NON SEI SOLA!”

23.08.2002 Poetyca

Lady Light

That’s still the dream
without heat
No more chills
if talking is the heart

Here rest the fears
leaks away
and get the beat
new hope

Only certainty
between tears withheld
Grit your teeth while
to capture the forces:

“YOU ARE NOT ALONE!”

23.08.2002 Poetyca

 

 

 

Il valore dei sogni


Il valore dei sogni

Questa notte si è svegliato un sogno
dopo aver aperto gli occhi ha detto:
“Sono stanco di correre sulle strade del nulla
e di aggrapparmi al niente vorrei per una volta diventare vero.”
Troppe volte aveva sentito dire che era
inutile sognare,poche le persone che lo cercavano ancora.
Una sola cosa lo poteva aiutare a non essere dimenticato e a trovare il suo valore,solo poter essere “ personaggio” di un mondo migliore.
Se i sogni non contano nulla a che sarebbe servito il suo darsi da fare? Chi lo avrebbe più cercato di lì a breve.Molti nel mondo lo chiamavano illusione,certi lo cercavano di nascosto,presto sarebbe estinto e senza gloria.
Brutta fine, era dunque il momento di cercare una risposta e il modo di diventare concreto.
Dopo aver attraversato il monte dell’oblio,la vallata della fantasia e guadato il fiume dei desideri,ormai stanco giunse al Castello delle Verità dove regnava pacificamente Padre Tempo conosciuto da tutti come medico e saggio.
Non era ancora l’alba quando bussò alla porta del tempo:
“ Padre Tempo spiegami perché
non posso essere vivo.”
Affaticato per la lunga ricerca, per il disastrato cammino quasi non riusciva a parlare.
Ma il tempo scotendo il capo disse:
“ E’ dai sogni che nacque il reale.”

29.01.2002 Poetyca

The value of dreams

Last night he woke up a dream
Having opened his eyes he said:
“I’m tired of running on the streets of nowhere
and hold on to anything for once I would like to become true. “
Too many times he had heard it was
useless dream, few people who sought him out again.
One thing he could not help being forgotten and to find its value, only to be “character” of a better world.
If dreams are nothing that would serve her get busy? Who would most sought there to breve.Molti illusion in the world called him, some trying to hide it, would soon be terminated and no glory.
Bad end, it was therefore time to look for an answer and how to become concrete.
After crossing the mountain of oblivion, the valley of the imagination and desires of fording the river, weary of the truth came to the castle where he reigned peacefully known by all as Father Time and wise doctor.
It was not yet dawn when they knocked on the door of time:
“Father Time tell me why
I can not be alive. “
Tired for the long search for the disastrous path could hardly speak.
But the time shaking his head said:
“It ‘was born from dreams to reality.”

29.01.2002 Poetyca

Incanto


Incanto

Nulla chiede
donando resa
tra le sue braccia
di Dea antica
ti spoglia
ti prende
ti trasforma
in sabbia
granelli sparsi
nell’Universo
dove occhieggia

In te conduce
il suo infinito
in te rende
tremulo il fiato
ne cogli un petalo
e l’insieme erompe

Sfumata tavolozza
colori accesi
armonia del passato
resiste al tempo
nel blu di un cielo
che ti nasce dentro

20.08.2002 Poetyca

Charm

Nothing calls
giving yield
his arms
Goddess of ancient
you naked
with you
transforms you
Sand
granules scattered
Universe
where peeps

In te leads
his infinite
in you makes
tremulous breath
captures a petal
and all breaks

Smooth Palette
bright colors
harmony of the past
resists time
in a blue sky
you are born within

20.08.2002 Poetyca

Confine


 

Confine

Solo se tu adesso conosci il sottile confine
tra quello che potrebbe essere una risata
e una lacrima mai nascosta e condivisa,
tra le acrobazie e la lama di un pensiero,
che pigro s’insinua a ricordare che esiste
anche una realtà che non deve mai
farci prigionieri perchè conosci gli inganni
le sottili apparenze del tempo
e della sua ingannevole dimensione,
dove la mente fa da regista e tu credi a tutto,
ma ancora una volta potrebbe non bastare.

Allora s’accende la lampada del sogno,
che accompagnata da ogni bel ricordo,
è capace d’illuminare le piaghe scontate
e non troppo nascoste, di queste paure
e tu lo sai che percorrendo con il sorriso
tutto quel che accade,noi che conosciamo
realtà e strane trame non c’inganniamo
ed anzi, come fosse una storia a lieto fine,
troviamo anche chi si diverte ad applaudire,
forse perché,incapace di guardare a fondo,
non squarcia il velo ed accusa con fermezza
tutti gli altri che non hanno saputo recitare.

Ma tra una realtà abbozzata appena,
della quale si vedono inesistenti contorni
e il credere di osservarne i colori,
o l’aroma di un sogno vago ma capace di appagare,
la verità è che tutti noi siamo sul confine:
un passo per cadere nel cerchio delle ombre
o una scelta consapevole da confermare,
sempre fino in fondo, sulla strada della coerenza
che non ci metta mai a disagio in scelte indefinite,
ma che possano aiutare a dare un margine netto
che abbatta per sempre il dubbio o la certezza.

03.01.2002 Poetyca

Border

Only if you now know the fine line
between what could be a laugh
and a tear never hidden and shared
between the stunts and the blade of a thought,
insinuates that lazy to remember that there is
also a reality that must never
because you know the tricks to make us prisoners
the subtle appearances of the time
and its deceptive size,
where the mind is a director and you believe in all
but again not enough.

Then kindled the lamp of the dream,
which, together with any fond memories,
is capable of illuminating the wounds DISCOUNT
and not too hidden, these fears
and you know that along with a smile
everything that happens, we know that
realities and strange textures not deceive ourselves
and indeed, like a story with a happy ending,
there are also those who like to applaud,
perhaps because, unable to look at the bottom,
do not rip the veil and accuses firm
all the others who were unable to act.

But in reality just outlined,
which can be seen non-existent boundaries
believe and to abide by its color,
or the aroma of a vague dream, but was able to satisfy,
the truth is that we are all on the border:
a step to fall into the circle of the shadows
or a conscious choice to be confirmed,
always to the end, on the road to consistency
that there is never put in uncomfortable choices undefined
but can help to give a net margin
that will break down for ever doubt or certainty.

03.01.2002 Poetyca

Attraverso la notte


Attraverso la notte

In un quadro
già dipinto
cercavo i miei colori.

Nelle pieghe della mano
già scritto
il mio destino.

Nessuno
ci guardava
nessuno
conosceva.

Osservandomi
in fondo agli occhi
ci vedevo
stelle
ci vedevo
cielo.

Nei sospiri
della notte
avanzava
il mio respiro.

Forse sale,
forse amarezze
ma la voglia di cambiare.

Da uno spiraglio
aperto appena:
luce avvolta
nel mio
cuore.

28.04.2002 Poetyca

Through the night

In a framework
already painted
I tried my colors.

In the folds of the hand
already written
my destiny.

None
we looked
none
knew.

Watching me
in his eyes
I could see
stars
I could see
sky.

In sighs
night
advanced
my breath.

Maybe salt,
perhaps bitterness
but the desire to change.

From a window
just opened:
light wound
in my
heart.

28.04.2002 Poetyca

Nel nulla


Nel nulla

Nell’avvolgente abbraccio

mi son voluta abbandonare,

ed è ora certezza

di percepite albe nuove.

All’impalpabile suono

che tutto inebria

e riempie il vuoto,

mi sono votata,

senza domande alcune.

Alle pensate carezze

di vento e pioggia,

ho regalato gli abiti

di gioia e dolore.

Al soffio improvviso

che alita dentro

rendendo vivo il sogno,

ho dato il mio stupore.

Mi hanno chiesto sorrisi,

non ho mai regalato pianto.

A chi voleva possesso

del mio essere libera,

ho dato solo parole,

era quello il mio tesoro.

Guardando in alto

I disegni delle stelle,

ho calcolato

orme del mio cammino.

Poi…

Mi sono dissolta

nel nulla.

…E nel vuoto ritrovo

sempre il mio immortale sogno.

25.04.2002 Poetyca

In the vacuum

In the enveloping embrace

my son wanted to leave,

and is now certainty

of perceived new dawns.

Bodies to the sound

that all drunk

and fills the gap,

I voted,

some unanswered questions.

To think caresses

of wind and rain,

I got the clothes

of joy and pain.

At the sudden gust

that breathes inside

making the dream alive,

I gave my amazement.

They asked me smile,

I never got tears.

Who would have

of my being free,

I gave only words

that was my treasure.

Looking up

The drawings of stars,

I figured

footprints of my journey.

Then …

I dissolved

nothing.

… And in the empty meeting

always be my immortal dream.

25.04.2002 Poetyca

Ashanti ( Rosa del deserto)


lotusway.jpg

  Ashanti  
                                                   ( Rosa del deserto)

                         Nel silenzio
                                     di un millennio
                               non ti ha cotto
                                                il sole.

                        Nel vento il soffio
                                tra la sabbia
                                               fine.
                     
                           …carezze fuggevoli

–    Nella chiave
                la risposta
    nella risposta
               la chiave –

        Ashanti
              piccola rosa
             che del nulla
               sei fiore
     
          …e del nulla
                  sei risposta.

Nei ricordi incisi
        Il risvegliato senso:
     Onde e petali        

 12.06.2002  Poetyca

Ashanti
                                                    (Desert Rose)

                          in the silence
                                      than a millennium
                                you do not have cooked
                                                 the sun.

                         In the blowing wind
                                 between the sand
                                                end.
                     
                            Fleeting caresses …

– In the key
                 response
     in response
                the key –

         Ashanti
               small pink
              that’s nothing
                six flower
     
           And in the nothing …
                   you’re answer.

Engraved in the memories
         The awakened sense:
      Waves and petals

  12.06.2002 Poetyca

Giudizio e conoscenza



Giudizio Conoscenza 

“Il giudizio viene dal passato, e l’essere testimone è una consapevolezza presente. Essere testimone accade nel qui e ora, e il giudizio è da qualche altra parte nel passato. Ogni volta che giudichi qualcosa, fa’ un piccolo esperimento: cerca di scoprire chi ti ha dato questa idea. E se vai in profondità, sarai sorpreso: puoi perfino sentire la voce di tua madre, di tuo padre, o di un tuo insegnante. Puoi ancora udire le loro voci risuonare nella tua memoria, ma non sono tue. E tutto ciò che non è tuo è brutto; e tutto ciò che è tuo è bello, ha una sua grazia.”

Osho, “The Dhammapada”, vol.5

U.G. Krishnamurti, ne La mente è un mito, afferma:

Ad un certo punto della sua evoluzione, l’uomo si è spaccato interiormente e per la prima volta ha fatto l’esperienza della coscienza di sé, una coscienza che gli altri animali non hanno. Questo evento ha gettato l’uomo nella sofferenza. Ed è stato il principio della fine dell’uomo. L’individuo che riesce, se è fortunato, a liberarsi da questa coscienza di sé, non sperimenta più un’esistenza indipendente. Egli è, anche per se stesso, come qualsiasi altra cosa che c’è all’esterno. Ciò che accade nell’ambiente che lo circonda si riflette nel suo essere senza che egli nemmeno lo sappia. Quando il suo pensiero ha estinto se stesso completamente, non rimane più niente che possa creare divisione

La conoscenza basilare ha la capacità di separare se stessa in parti ed iniziare a fare esperienza di se stessa come una parte (per esempio la testa) che ne vede un’altra (come il ginocchio), come se la coscienza che ne fa esperienza fosse localizzata in una parte e non in altre. La conoscenza basilare lo attua rivelando una parte di se stessa attraverso un pezzo di conoscenza ordinaria, ad esempio l’immagine di un sé posto in un corpo separato, e questa conoscenza o immagine diventa un velo per la sua visione. Questo velo gli fa vedere una dualità dove non c’è. Analogamente, la conoscenza basilare ha la capacità di liberare se stessa divenendo intelligente e potendo vedere attraverso queste limitazioni, riconoscendo un numero maggiore delle sue possibilità. Almaas. Spacecruiser Inquiry. Shambhala. Boston. 2002.

Se la Coscienza è originariamente e sempre senza restrizioni, totalmente libera, perchè non dovrebbe limitare se stessa e quindi prendere parte nella lila (gioco divino, ndt) che è la vita? Questo atto deliberato di restringere se stessa in una coscienza individuale è parte della sua libertà. Inoltre, è solamente tramite questa divisione in soggetto ed oggetto che la Coscienza può percepire e avere cognizione dell’universo fenomenico che ha “creato” al suo interno. Un essere senziente diventa il soggetto e percepisce gli altri esseri senzienti come oggetti, e questo è il “meccanismo” con cui la Coscienza ha cognizione del manifesto.

Dovrebbero esserci due correnti al tuo interno. Un uomo ordinario che pensa solamente ha solo una corrente. Un meditatore ha due correnti al suo interno, i pensieri e l’osservazione. Un meditatore ha due correnti parallele al suo interno, i pensieri e l’atto del testimoniare. Un uomo ordinario ha una sola corrente, quella del pensiero. E anche una persona illuminata ha una sola corrente al suo interno, quella del semplice testimoniare. Osho. The Path of Meditation. Rebel Publishing House. Pune. 1997.

Molte volte ho visto le persone fare questo errore: credono di essere diventati osservatori quando sono diventati spettatori […] Uno spettatore è colui i cui occhi sono sugli altri, mentre un osservatore è colui i cui occhi si volgono al’interno. Osho. Enlightenment. The Only Revolution. Rebel Publishing House. Pune. 1997.

L’auto-riflessione porta auto-consapevolezza, ma porta anche conflitti. La manifestazione centrale di questo conflitto è essere identificati con un’entità separata che ha la sua volontà e che manifesta la sua azione. Siamo completamente liberi quando non riflettiamo su noi stesso, proprio come i bambini piccoli. I bambini piccoli non riflettono su loro stessi. Non guardano neppure a se stessi. Non sanno neanche chi sono, o se esistono o meno. Quando si iniziano a sviluppare le loro menti e incominciano a riflettere su loro stessi: “Sono questo, sono quello, sono bravo, sono cattivo…” allora iniziano i guai. . A.H. Almaas. Indestructible Innocence. Diamond Books. Berkeley. 1990.

Ogni volta che sei totalmente in qualcosa, in te si sprigiona una grande consapevolezza – diventi un testimone. All’improvviso! Non che ti eserciti nell’essere testimone. Se sei totalmente in qualcosa… un giorno, entra totalmente nella danza e potrai constatare ciò che sto dicendo. Non sono conclusioni logiche quelle che io vi do: sono indicazioni esistenziali, suggerimenti. Danza totalmente! Allora rimarrai sorpreso. Sentirai qualcosa di nuovo. Quando a danza diventa totale e colui che danza si dissolve quasi completamente nella danza… nasce una nuova sorta di consapevolezza. Sarai totalmente immerso nella danza: colui che danza scompare, soltanto la danza rimane. Tuttavia non sei inconsapevole, affatto – sei proprio l’opposto! Sei molto consapevole, più consapevole di quanto tu sia mai stato. Osho. La Saggezza dell’innocenza. Apogeo/Urra. Milano. 1998

Se diverrete consci al cento del cento, sarete giunti a porvi come testimoni (saksi). Una volta saksi, sarete pervenuti ormai al punto dal quale è possibile spiccare il balzo nella consapevolezza. Nella consapevolezza perderete il testimone e rimarrà soltanto il testimoniare. Perderete il soggetto agente, perderete la soggettività, perderete la coscienza accentrata sull’ego. Rimarrà la coscienza, ma l’ego sarà scomparso per sempre. Osho. Meditazione Dinamica. L’arte dell’estasi interiore. Mediterranee. Roma. 1979.

Judgement and Knowledge

Judgment comes from the past, and witnessing is a present consciousness. Witnessing is now and here, and judgment is somewhere else in the past. Whenever you judge anything, try a small experiment: try to find out who has given you this idea. And if you go deeply into it, you will be surprised: you can even hear your mother saying it, or your father, or your teacher in school. You can hear their voices still there resounding in your memory, but it is not yours. And whatsoever is not yours is ugly; and whatsoever is yours is beautiful, it has grace.

Source – Osho Book “The Dhammapada, Vol 5”

U. G. Krishnamurti, in Mind is a Myth, affirms:

Somewhere along the line man separated himself and experienced self-consciousness – which the other animals don’t have – for the first time. This has created misery for man. That is the beginning of the end of man. The individual who is able, through luck, to be free from this self-consciousness, is no longer experiencing an independent existence. He is, even to himself, like any other thing out there. What happens in the environment repeats itself within such an individual, without the knowledge. Once thought has burnt itself out, nothing that creates division can remain there (U. G. Krishnamurti, Mind is a Myth, Goa: Dinesh Publications, 1988).

Basic knowledge has the capacity to separate itself into parts and begin experiencing itself as one part (such as the head) viewing another (like the knee) – as if the experiencing consciousness were located in one part and not in others. Basic knowledge does this by unfolding a part of itself through a piece of ordinary knowledge, such as an image of a self in a separate body, and that knowledge or image becomes a veil it looks through. This veil makes it see a duality where there isn’t one. Similarly, basic knowledge has the capacity to free itself by becoming intelligent about seeing through these limitations, by recognizing more of its possibilities (Almaas, Spacecruiser Inquiry, Boston, MA: Shambhala, 2002, p. 90)

If Consciousness is originally and always quite unfettered, totally free, why should it not limit itself and thereby engage itself in the lila that this life is? This deliberate act to restricting itself into an individual consciousness is a part of its freedom! Also, it is only through this division into subject and object relationship that Consciousness can perceive and cognize the phenomenal universe that it has “created” within itself. One sentient being becomes the subject and perceives the other sentient beings as objects, and this is the “mechanism” for Consciousness to cognize the manifestation.

There should be two currents within you. An ordinary man who only thinks has just one current. A meditator has two currents within him, thoughts and watching. A meditator has two parallel currents within him, thoughts and witnessing. An ordinary man has one current within him, that of thoughts. And an enlightened person also has only one current within him, that of simply watching (Osho, The Path of Meditation, Pune: Rebel Publishing House, 1997)

Many times I have seen people make this mistake – they think they have become the observer when they have become a spectator…A spectator is one whose eyes are on others. And the observer is one whose eyes are on himself (Osho, Enlightenment: The Only Revolution, Pune: Rebel Publishing House, 1997).

Self-reflection brings self-awareness, but it also brings conflict. The central manifestation of this conflict is identifying with being a separate entity that has its own will and doership. We are completely free when we don’t reflect on ourselves, just like little children. Little children don’t reflect on themselves. They don’t even look at themselves. They don’t know who they are, or whether they exist or not. When their minds start developing and they begin to reflect on themselves: “I am this, I am that, I am good, I am bad…” then the trouble starts (A. H. Almaas, Indestructible Innocence, Berkeley: Diamond Books, 1990).

Whenever you are totally into something, a great awareness is released in you – you become a witness. Suddenly! Not that you practice witnessing. If you are totally in it…one day, dance totally and see what I am saying. These are not logical conclusions that I am giving to you: these are existential indications, hints. Dance totally! – and then you will be surprised. Something new will be felt. When the dance becomes total, and the dancer is almost completely dissolved in the dancing, there will be a new kind of awareness arising in you. You will be totally lost into the dance: the dancer gone, only dance remains. And yet you are not unconscious, not at all – just the opposite. You are very conscious, more conscious than you have ever been before (Osho, The Dhammapada: The Way of the Buddha, Series 2, Cologne: Rebel Publishing House).

If you become one hundred percent conscious, you become a witness, a sakshi. If you become a sakshi, you have come to the jumping point from where the jump into awareness becomes possible. In awareness you lose the witness and only witnessing remains: you lose the doer, you lose the subjectivity, you lose the egocentric consciousness. Then consciousness remains, without the ego (Osho, Meditation: The Art of Ecstasy, Cologne: Rebel Publishing House, 1976).

Senza voltarmi


Il presente trae origine dal passato;
da un vissuto non sempre roseo, da cadute
e ferite che possano aver insegnato
a trarre insegnamenti.
Questa prosa che propongo è parte del passato;
del vissuto e di quelle sensazioni di non ” comprensione”
che un pò tutti attraversiamo.

Poetyca

Senza voltarmi 

Non dico nulla e i pensieri tacciono,non avrei più nulla da dire e la porta del cuore resta ora socchiusa,mi affaccerò alla finestra e guarderò scorrere la vita.

Non dire del mio travaglio,non dire il mio possesso,forse non comprenderesti,non importa e in fondo mai l’ho preteso,quella che comprende sono sempre io e se poi mi restano strane ferite di cui non conosci l’origine, non farci caso…

Forse si crede in cose troppo lontane e quando si cade dalle nuvole si precipita,no,non dirò nulla perchè forse questa volta non avrei nulla da dire…

Non cercare di comprendere cosa si provi,come aleggino ancora intorno vecchi fantasmi: non esistono luoghi incontaminati e non li ho trovati.

Non resta che l’unica cosa da fare nello scivolare lento di ogni storia.
Se oggi i fiori che mi regalerai li gettassi tra le acque del lago e li lasciassi macerare senza voltarmi più indietro.. Tu non comprenderai,sarò solo sagoma che nella notte scivola senza fare rumore,non ricordarmi,non servirebbe.

26.11.2002 Poetyca

This stems from the past;
from an experience not always rosy, crashes
and injuries that could have taught
Learning lessons.
I propose that this prose is part of the past;
of lived experience and those feelings of not “understanding”
all go through that a little.

Poetyca

without turning

I say nothing and remain silent thoughts, I would not have anything to say and theheart’s door remains ajar hours, I’ll look at the window and scroll affaccerò life.

Do not say of my labor, not to say I have, maybe not comprenderesti, and basically does not matter I never expected it, that always includes me and then if I still have strange wounds that do not know the origin, not us If …

Maybe you believe in things too far and when it falls from the clouds rushing, no, I will not say anything because maybe this time I would have nothing to say …

Do not try to understand what it feels like aleggino old ghosts still around: there are no wild places and not found them.

All that remains is the only thing to do in the slow slide to every story.
If today the flowers that I regalerai gettassi them through the waters of the lake andlet them marinate longer without looking back .. You do not understand, I will onlyoutline that slips quietly into the night, do not remind me, they would not.

26.11.2002 Poetyca

Nel buio


Nel Buio

Nel buio nascono storie
che riempiono vuoto
urlo prepotente
di attimi d’attesa
Nel buio leggero
respiro del tempo
a sfiorare ancora
il non avuto
Nel buio continua ricerca
di quiete alle voci
ormai roche e d’arsura
bruciano silenzi
Nel buio voragine spenta
trattengo le immagini
e cerco la storia
di vecchie paure
Nel buio evoco fiamme
che scaldino i sensi
e a passi e voli
leggo la vita

30.08.2002 Poetyca

In The Dark

In the dark stories are born
fill that void
scream bully
moments of the waiting
In the dark light
breath of time
to touch again
not had the
Research continues in the dark
quiet rumors
now hoarse and burning of
burn silences
Off into the dark abyss
I hold the image
and seeking history
of old fears
In the dark Conjure Flame
meaning that the warmer
and steps and flights
I read the life

30.08.2002 Poetyca

Sentiero


Sentiero

Sentiero di polvere
battuta dal vento
sentiero di sole
e cuore puro.

Sentiero di cadute
-spine nel dolore muto-

Hai già scelto
Il tuo percorso
tra realtà che inganna
o illusione che nasconde il vero.

Sentiero- albero
di radici e chiome
terra e cielo
in unione.

Sentiero di ricerca
sentiero che muta
sentiero di gioia.

Sentiero all’infinito
…e tu viandante
percorri la vita.

08.05.2002 Poetyca


Path

Trail Dust

windy
path of the sun
and a pure heart.

Falls Trail
plug-in pain-mute

You have already chosen
Your location
between reality misleading
or illusion that hides the truth.

Path-Tree
roots and crowns
earth and sky
in union.

Trail Search
path changes
path of joy.

Path to infinity
… and you wanderer
go the life.

08.05.2002 Poetyca

Mercato


Mercato

In un cunicolo
di colori
s g a r g i a n t i
febbrili
le mani toccano
-cercano sogni-
tra vocii
e sudore
incamminati
sotto il sole
A g o s t o
contorna
desideri di abiti
n u o v i
tra bambini
sciamanti
su sagome uguali
Occhi
celano vite
tra odori
in miscuglio
-sorrisi in ricerca-
attirare di voci
s u a d e n t i
fantasie
che rompono
noie vaganti
trovando appigli
in brusii intermittenti

09.08.2002 Poetyca

Market

In a tunnel
color
bright
febrile
hands touch
Dreams-try-
between vocii
and sweat
journeying
under the sun
August
surrounds
desire to live
new
among children
swarming
shapes on the same
Eyes
hidden lives
between odors
in mixture
-Smiles-search
attract entries
suaden t i
fantasies
breaking
trouble wandering
finding holds
in intermittent buzzing

09.08.2002 Poetyca

La carezza del vento


 

La carezza del vento

Non abbandona mai il volo
chi è nato per il cielo:
Apre le ali
e cerca le sue rotte.

Non scioglie il coraggio
chi ha visto “oltre”:
stringe i denti e lotta.

Non stringe mai il pugno
in segno di rabbia
chi ha il cuore sereno.

Non fugge mai il silenzio
chi è in ricerca:
ogni attimo è un seme.

Non abbandona le lacrime
chi ha il cuore sensibile
e lava al mondo tutte le pene.

Ama e tace chi sogna
aspetta che il vento
gli accarezzi le piume.

Vola ancora gabbiano
perché sei sempre
figlio del cielo.

11.07.2002 Poetyca


The caress of the wind

Never leaves the flight
those was born for sky:
Spreads its wings
and seeks its routes.

Does not dissolve courage
who has seen “over”:
grit teeth and fight.

Do not tighten fist
as a sign of anger
who has the serene heart.

Never flees the silence
who is in search:
every moment is a seed.

Do not leave the tears
who has the sensitive heart
and wash all the pain in the world.

Loves and keeps silent who dream
waiting for which the wind
stroked his feathers.

Seagull flying again
because you’re always
Son of Heaven.

11.07.2002 Poetyca

Cristallo


Cristallo

Nella mia stasi apparente
annoiato vagare
tra consunte parole,
nel vano scrutare
tra insipienti sorrisi
e improbabile certezza,
cerco emozione
che come cristallo
trasparenza e purezza regali.
Sottili linee di confine
tra un dondolante distacco
e una ricercata ebbrezza
attraversano la mente,
con esterrefatte capriole
prendono ritmo
regalando mutevole brezza.
Nel trasparente contorno
l’occhio cattura
riflesso e immagine
che memoria carezza.
Vibrante cristallo
luce bianca scinde
proiettando colori.

04.02.2002 Poetyca

 

 

Crystal 

In my apparent stasis
bored wandering
worn between words,
in a vain search
between insipient smiles
unlikely and certainty,
Search emotion
that crystal-
transparency and purity gifts.
Fine line
swinging between a detachment
and sought a thrill
through the mind,
amazed with capers
take rate
giving shifting breeze.
In the transparent boundary
eye catching
reflection and image
memory that caress.
Vibrating crystal
White light splits
projecting colors.

04.02.2002 Poetyca