Risultati della ricerca per: 2004

Phil Collins – En Concert Complet a (Paris 2004)


Philip David Charles Collins (Londra, 30 gennaio 1951) è un cantautore, polistrumentista e musicista britannico, noto sia come solista sia come componente dello storico gruppo dei Genesis.

Collins è uno dei tre artisti (insieme a Paul McCartney e Michael Jackson), ad aver venduto oltre 150 milioni di album in tutto il mondo sia come solisti che come membri principali di una band[1].

https://it.wikipedia.org/wiki/Phil_Collins

Philip David Charles “Phil” Collins, LVO (born 30 January 1951),[6] is an English singer, songwriter, multi-instrumentalist, music producer and actor. He gained fame as both the drummer and lead singer for the rock group Genesis, and he also gained worldwide fame as a solo artist.

Collins is one of the most successful songwriters and performers of all time, singing the lead vocals on dozens of hit albums and singles in the UK and the US between 1976 and 2010, either as a solo artist or with Genesis. His solo singles, sometimes dealing with lost love and often featuring his distinctive gated reverb drum sound, ranged from the atmospheric “In the Air Tonight“, dance-rock of “Sussudio“, piano-driven power balladAgainst All Odds“, to the political and religious connotations of “Another Day in Paradise“. Collins has been described by AllMusic as “one of the most successful pop and adult contemporary singers of the ’80s and beyond”.[1]

Collins joined Genesis in 1970 as the group’s drummer and became their lead vocalist in 1975 following the departure of the original lead singer Peter Gabriel. His solo career, which was launched in 1981 and was heavily influenced by his personal life and soul music, brought both himself and Genesis greater commercial success. Collins’s total worldwide sales as a solo artist are 150 million.[7] Collins has won numerous music awards throughout his career, including seven Grammy Awards, six Brit Awards—winning Best British Male three times, three American Music Awards, an Academy Award, two Golden Globe Awards and a Disney Legend Award in 2002 for his solo work.[8][9][10] He received a star on the Hollywood Walk of Fame in 1999, was inducted into the Songwriters Hall of Fame in 2003, and into the Rock and Roll Hall of Fame as a member of Genesis in 2010.[11][12] Collins was listed at number 22 in Rolling Stone magazine’s list of the “100 Greatest Drummers of All Time”.[13]

Collins is one of only three recording artists (along with Paul McCartney and Michael Jackson) who have sold over 100 million albums worldwide both as solo artists and (separately) as principal members of a band.[14] During his most successful period as a solo artist between 1981 and 1990, Collins had three UK number-one singles and seven number-one singles on the Billboard Hot 100 in the United States, as well as a U.S. number one with Genesis in 1986. When his work with Genesis, his work with other artists, as well as his solo career is totalled, Collins had more top 40 hits on the Billboard Hot 100 chart during the 1980s than any other artist.[15] In 2008, Collins was ranked the 22nd most successful artist on the “Billboard Hot 100 All-Time Top Artists”.[16] Although one of the world’s best-selling recording artists and a highly respected drummer, Collins has garnered significant criticism over the years from music journalists and fellow artists. He announced his retirement in 2011 to focus on his family life,[17][18] though he continued to write songs and in 2013 he said he was considering a return to the music industry.[19]

https://en.wikipedia.org/wiki/Phil_Collins

E tu adesso che dirai


E tu adesso che dirai

E tu
che non comprendi
il mio essere felice
soltanto
se tu
lo sei

E tu
adesso
che dirai

Innalzi
il muro
del silenzio
ed in punta di piedi
te ne vai

E non raccolgo
la ragione
sullo scivolare
lento
delle mie parole
che non
trattieni più

– hai aperto le tue mani –
per non stringere
sorrisi

E svaniscono
le ore
che cancelli
con un gesto
con una fuga
per non aver compreso
tutto quello che
ti volevo dire


E tu
adesso
che dirai
con quel muro
qui davanti
– prigione
costruita –
solo da te
che non comprendi

E resti
ora impigliato
nella tua illusione
nel perimetro racchiuso
dall’invisibile muro
delle tue paure

E se soltanto
tu avessi compreso
mi avessi letto dentro
forse ora
non saresti in fuga
per chiuderti alle spalle
la porta della tua impazienza

14.01.2004 Poetyca


And now that you say

And you
you do not understand
my being happy
only
if you
you’re

And you
now
you say

Raise
the wall
silence
and on tiptoe
you go

And do not pick
reason
on slide
slow
my words
not
Hold more

– You open your hands –
not to tighten
smiles

And disappear
hours
to delete
with a gesture
with an escape
for not including
everything
I wanted to say


And you
now
you say
with the wall
here before
– Prison
built –
only you
you do not understand

It remains
hours entangled
in your illusion
enclosed within the perimeter
the invisible wall
your fears

And if only
you had understood
I had read in
maybe now
would not be on the run
to close behind
the door of your impatience

14.01.2004 Poetyca

Gentle Giant – Sight an Sound in Concert (Full)


I Gentle Giant sono un gruppo musicale rock progressivo britannico, tra i più rappresentativi del rock progressivo britannico degli anni settanta.
I Gentle Giant furono fondati dai tre fratelli Shulman (Derek, Phil e Ray) nel 1970, un anno dopo lo scioglimento del precedente gruppo degli Shulman, Simon Dupree and the Big Sound. Ai fratelli si unirono il chitarrista Gary Green e il tastierista e vibrafonista Kerry Minnear; diversi batteristi si alternarono nel corso degli anni. Phil fu l’unico degli Shulman ad abbandonare il gruppo, nel 1972.

I primi album del gruppo, ovvero l’omonimo album di debutto e i successivi Acquiring the Taste (1971), Three Friends (1972), Octopus (1972) e In a Glass House (1973), sono generalmente considerati le opere più significative del gruppo. Sono caratterizzate da uno stile fortemente eclettico e sperimentale, che unisce elementi jazz e hard rock ad atmosfere medievali e barocche (un giornalista inglese, per definire la loro musica, coniò l’espressione baroque and roll). Fra i tratti più chiaramente distintivi di questi primi lavori si devono però citare soprattutto il polistrumentismo e la sovrapposizione di linee armoniche in modo talvolta ricercatamente dissonante (sovrapposizione spesso basata sull’artificio musicale della fuga). Un esempio tipico (da Acquiring the Taste) è Edge of Twilight che nel breve volgere di 3’30” circa vede l’impiego di una ventina di strumenti e l’intreccio di almeno sei temi musicali diversi. All’interno di queste strutture spesso classicheggianti si inserisce una chitarra particolarmente hard, dal suono molto saturato, e parti vocali basate su strutture armoniche complesse, simili per profondità polifonica a quelle di altri gruppi progressive come gli Yes, ma caratterizzate spesso dalla ricerca di originali dissonanze (ben lontane – ad esempio – dalle rassicuranti armonie di Jon Anderson) e da un uso sapiente del contrappunto.

In questa prima fase della loro storia, i Gentle Giant non ebbero la fortuna di mietere lo stesso successo di altri grandi del progressive (vedi ancora Yes, Emerson, Lake & Palmer, King Crimson). Curiosamente, ebbero un grande successo in diverse nazioni europee ma non nella loro madrepatria; né riuscirono a superare l’Atlantico.
Questa situazione iniziò a mutare a partire dal 1974, anno in cui il gruppo iniziò a riscuotere successo crescente negli Stati Uniti. Proprio a questo fattore alcuni attribuiscono un evidente mutamento di rotta iniziato con The Power and the Glory (1974) e completato nei successivi Free Hand e Interview (1976), tutte opere suonate principalmente con strumentazioni rock tradizionali, caratterizzate da strutture melodiche e ritmiche decisamente meno avventurose, e in cui si può dire che gli elementi caratterizzanti i primi Gentle Giant siano quasi parodiati (persino letteralmente parodiati: in un brano di “intervista” al gruppo incluso su Interview, alla domanda “come definireste la vostra musica?”, gli Shulman e compagni rispondono ripetendo tutti la stessa frase, sfasati nel tempo secondo uno dei loro classici schemi a “canone”). Il doppio album dal vivo Playing The Fool – Live registrato nell’autunno 1976 testimonia, tuttavia, come i loro concerti avessero, anche allora, conservato intatto lo spirito “eclettico” dei primi tempi, con avvicendamenti continui agli strumenti più disparati (dagli archi al flauto dolce), scambi di ruolo (il cantante che imbraccia il basso, il bassista la chitarra, l’intero gruppo che suona soltanto percussioni, ecc.) e una sorprendente abilità nel riproporre molto fedelmente perfino i complessi contrappunti vocali (il cofanetto DVD+CD Giant on the Box pubblicato nel 2004 e contenente esibizioni live del 1974-1975, ne è ulteriore documento).

https://it.wikipedia.org/wiki/Gentle_Giant

Gentle Giant were a British progressive rock band active between 1970 and 1980. The band was known for the complexity and sophistication of its music and for the varied musical skills of its members. All of the band members, except Malcolm Mortimore, were multi-instrumentalists. Although not commercially successful, they did achieve a cult following.

The band’s onetime stated aim was to “expand the frontiers of contemporary popular music at the risk of becoming very unpopular”, although this stance was to alter significantly with time. While never achieving the commercial heights of progressive rock contemporaries such as Pink Floyd, Jethro Tull, Genesis, Yes or Emerson, Lake & Palmer, Gentle Giant was considered to be one of the most experimental bands in the genre (as well as one of the most experimental rock bands of the 1970s).

Gentle Giant’s music was considered complex even by progressive rock standards, drawing on a broad swath of music including folk, soul, jazz, and classical music. Unlike many of their progressive rock contemporaries, their “classical” influences ranged beyond the Romantic and incorporated medieval, baroque, and modernist chamber music elements. The band also had a taste for broad themes for their lyrics, drawing inspiration not only from personal experiences but from philosophy and the works of both François Rabelais and R. D. Laing.

https://en.wikipedia.org/wiki/Gentle_Giant

Dio è il respiro di ogni respiro


divine saints

Dio è il respiro di ogni respiro

 
Una religione può essere paragonata alla luna che illumina la terra di notte, ma che riceve a sua volta la luce dal sole. Se la luna si frappone tra il sole e la terra, abbiamo un’eclissi solare. Lo stesso avviene con la religione. Il sole è il divino che illumina le religioni, in modo che queste, a loro volta, illuminino gli esseri umani sul loro cammino. Se però la religione si considera troppo importante e si frappone tra Dio e l’uomo, ecco che Dio viene oscurato. Questa è una tendenza presente in tutte le religioni – e pertanto la mistica è inevitabilmente soggetta ad una certa critica religiosa – non tanto perché respinga le religioni, ma in quanto ammonimento nei confronti di una auto sopravvalutazione.Il poeta Kabir, ispirato dalla mistica, ha espresso tale ammonimento in una bella poesia. Figlio di una musulmana ed in seguito discepolo di un bramino, visse sul confine tra islam ed induismo, e forse per questo ebbe un fiuto particolare per i limiti delle religioni. Scrive: “O tu che mi cerchi, dove mi cerchi? Vedi, io sono con te. Non sono nel tempio e neanche nella moschea, nemmeno nella Kaaba né sul Kailash. Non sono nei riti e nelle cerimonie, e neanche nello yoga e nell’ascesi. Se tu davvero sei in ricerca, mi vedrai subito, mi incontrerai nello stesso momento. Dice Kabir: oh saddhu! Dio è il respiro di ogni respiro”.

 
Non consiglierò a nessuno di lasciare la propria religione come del resto neanch’io vorrei abbandonare il mio cristianesimo. ma per me la religione è solo un cartello indicatore, non la meta. Coloro che si rivolgono a me di solito lo fanno perché sono caduti in una crisi e non riescono più a scorgere il senso della propria esistenza. Improvvisamente si trovano di fronte a domande alle quali non sanno dare una risposta da soli: Perché vivo? Dove vado? Perché mi è successo questo? Le religioni hanno sempre cercato di rispondere a questi interrogativi. Ma le risposte non soddisfano più molti uomini dei nostri giorni. Improvvisamente qualcuno si sente mancare il terreno sotto ai piedi, e c’è una grande insicurezza diffusa.
I percorsi spirituali classici sono paragonabili ad una mappa dello spirito che permette di verificare in modo piuttosto esatto dove ci troviamo e quali sviluppi spirituali possiamo aspettarci. Tutti questi percorsi sono dei sentieri che conducono alla vetta dello stesso monte. È evidente che assumo una posizione critica nei confronti delle religioni. In particolare, mi oppongo ad una struttura rigida assoluta. Qual è il cammino giusto per ciascuno? Chi trova il cammino mistico all’interno della propria tradizione religiosa non ha bisogno di rivolgersi ad altre religioni. Tuttavia ciò risulta difficile all’interno della tradizione cristiana. La contemplazione non viene insegnata, non ci sono insegnanti mistici e neanche cammini spirituali che abbiano, fin dall’inizio, come obiettivo l’esperienza del divino. Chi la cerca spesso non ha altra scelta che quella di rivolgersi ad altre tradizioni religiose.
 
(Willigis Jäger, L’onda è il mare, Appunti di Viaggio, Roma 2004, pp. 82-86)
God is the breath of every breath
A religion can be compared to the moon that illuminates the earth at night, but that in turn receives light from the sun. If the moon comes between the sun and the earth, we have a solar eclipse. The same is true with religion. The sun is illuminating the divine religions, so that they, in turn, enlighten humans in their path. But if religion is considered too important and stands between God and man, so God is obscured. This is a trend present in all religions – and, therefore, the mystique is inevitably subject to a certain religious criticism – not because they reject religion, but as a warning against a car overstatement.The poet Kabir, inspired by mysticism, has expressed this warning in a lovely poem. Son of a Muslim and later a disciple of a Brahmin, he lived on the border between Islam and Hinduism, and perhaps that had a particular flair for the limits of religion. He writes: “O you who look for me, where I looking for? See, I’m with you. I’m not in the temple, nor the mosque, even in the Kaaba nor the Kailash. I’m not in rites and ceremonies, nor in Yoga and asceticism. If you really are in search, you will see me immediately, I will meet at the same time. Kabir says: oh saddhu! God is the breath of all breath. “
 
Do not recommend to anyone to leave their religion as the rest of it myself I would leave my Christianity. but for me religion is only a signpost, not the destination. Those who come to me usually do so because they have fallen into a crisis and can no longer see the meaning of life. Suddenly you are faced with questions that can not give an answer yourself: Why do I live? Where do I go? Why did this happen? Religions have always tried to answer these questions. But the answers do not meet many more people of our days. Suddenly someone feels the rug out from under their feet, and there is a large widespread insecurity.

The traditional spiritual paths are comparable to a map of the spirit that allows you to check in quite exactly where we are and what we can expect spiritual developments. All these paths are paths that lead to the summit of the same mountain. It is clear that assume a critical position towards religions. In particular, I object to a rigid structure absolute. What is the right path for everyone? Who is the mystical path within their own religious tradition does not need to turn to other religions. However, this is difficult within the Christian tradition. Contemplation is not taught, there are no teachers and even mystical spiritual paths who have, from the outset, the objective experience of the divine. Who seeks it often has no other choice but to turn to other religious traditions.
(Willigis Jäger, Wave is the sea, Travel Notes, Rome 2004, p. 82-86)

Senza mai stancarsi


Senza mai stancarsi

Siamo onde
che cullano il cuore
che sospinge l’anima
nell’ascolto d’Universo

Sul filo d’equilibrio
ad ascoltare la luna
dentro il nostro respiro
e a mani aperte
raccogliamo stelle
in un solo sospiro

Vita tra due mondi
in un unico cerchio
a raccontare la vita
che ci accarezza
senza mai stancarsi

15.01.2004 Poetyca

Tirelessly

We are view
that cradle the heart
that drives the soul
listening to the Universe

On the wire balance
to listen to the moon
inside our breath
and open hands
collect stars
in one breath

Living between two worlds
in a single circle
to tell the life
that caresses
tirelessly

15.01.2004 Poetyca

Senza prigione


Senza prigione

Bambino
leggevi la vita
tra un sogno
ed un’emozione

Poi…
Spezzati incanti
per cercare
nella catena di parole
– Logica esistenza –
che desse vita
al ragionare
incrinato percorso
che portasse
ad imbrigliare voli
Muta perdita
di sassolini bianchi
che adesso
devi cercare
per essere libero
di essere Sentire
e Sogno che di casa
conosca la via
Frammentati attimi
che illuminino la notte
con note di colore
che sono respiro d’anima
E poi…
Essere senza confine
a respirare incanto
senza prigione

14.01.2004 Poetyca

Without prision

Child
reading life
between a dream
and emotion

Then …
Broken charms
search for
chain of words
– Logic existence –
that give life
the reason
cracked path
that would lead
to harness flights
Muta loss
white pebble
now
you should try
to be free
a hearing
and that dream home
know the way
Fragmented moments
that illuminate the night
with hints of color
are breathing soul
And then …
Be without boundary
breathing spell
no prison

14.01.2004 Poetyca

Scrittore


Scrittore

Scrittore della vita
del proprio destino
con parole masticate
insieme a mazzi di silenzi
Scritture vuote
e senza senso per chi
non cerca mai
Scritture rattoppate
con le stanche attese
di chi non sogna

Scrittore delle incomprensioni
che scivolano appena
si muove la foglia
che si stacca dal ramo
ultimo appiglio
di una stagione
troppo fredda

Tu che cerchi
sempre il senso
di passi dispersi
nell’ultimo tramonto
di polvere soffiata piano
su tutte le malinconia

Tu che ti lecchi le ferite
di una vita che maschera
ogni respiro tra insana ipocrisia
e ti domandi come sarà un giorno

Raccogli ora quel petalo caduto
dal ramo del mandorlo fiorito
In quest’ Inverno freddo
ha lottato e si è donato
senza domanda alcuna
perchè a volte la vita
continua anche se tutto
appare così ostile
ed è speranza
è voce contro le paure
che se tu volessi
sapresti ascoltare

15.02.2004 Poetyca

Writer

Writer’s life
their own destiny
words chewed
with bunches of silence
Scriptures empty
and meaningless to those who
never seeks
Scriptures patched
tired with the expectations
who does not dream

Writer misunderstandings
that slide just
moves the leaf
that is detached from the branch
last foothold
a season
too cold

You’re looking for
always the sense
of steps missing
last sunset
dust blown plan
all melancholy

You who lick their wounds
a life mask
every breath of insane hypocrisy
and you wonder how it will one day

Gather now the fallen petal
the branch of the almond bloom
In this’ Winter cold
has struggled and has won
without any question
because sometimes life
continues even if all
appears so hostile
and hope
is voice against fears
that if you want
you know how to listen

15.02.2004 Poetyca

Incubo


Incubo

Bilanci…
Non si sfugge…
non si potrebbe mentire
e nessun sotterfugio servirebbe:
solitudine che trascina i passi
prima di bussare alla porta…

Troppo lunghe le ore
e non giocheresti con la sorte
perchè è sempre lei a vincere

Il gelo avanza
non ti lascia respiro
e tutto scivola
– cammino vano –
che non lascia più traccia

E tu dimmi
a che è servito
contare i giorni
ed ipotecare le paure

Ancora dimmi
che è servito
spargere sogni
e dar sempre retta
a questo povero cuore

Ed ora sono solo briciole
– frammenti di respiro –
a lasciare l’alone di giorni
ormai perduti dietro il tempo

Ma restano le speranze
a far lume nella notte
– scaccerai tutte le ombre –
per riprender fiato
ed annullare ogni incubo

08.02.2004 Poetyca

Nightmare

Budgets …
You can not escape …
could not lie
and no subterfuge would:
loneliness dragging steps
before knocking on the door …

Excessively long hours
and not play with fate
why is she always win

The ice advances
will not let you breath
and all slides
– Road space –
that leaves no trace

And you tell me
that served
counting the days
and mortgage fears

Tell me again
which served
spread dreams
and always give a straight
this poor heart

And now they are just crumbs
– Fragments of breath –
to leave the halo of days
now lost behind the time

But hopes remain
to light in the night
– To dispel all the shadows –
for breath
and cancel any nightmare

08.02.2004 Poetyca

Agli incroci di vita


Agli incroci di vita

Sono incroci di vita
senza segnaletica
Sono passi confusi
nella tormenta di pensieri
tra strade e viottoli
asfalto e cemento
di un cuore in scatola :
– Apri la gabbia –
nei trilli dell’anima
cerca il cielo ora
mormorio di foglie
alla brezza lieve
Sono mani aperte
per far cadere sabbia
di un tempo trascorso
lasciato alle spalle
– Sei qui ed ora –
e respira la vita
in cerca di Primavera

Poetyca 23.03.2004

 

Crossroads of life

They are crosses of life
without signs
Steps are confused
in the storm of thoughts
between roads and paths
asphalt and concrete
heart in a box:
– Open the cage –
trills in the soul
look for sky now
murmur of leaves
the slight breeze
They are open hands
to drop sand
an elapsed time
left behind
– Are you here and now –
and breathes life
looking for Spring

Poetyca 23.03.2004

Solo ora


Solo ora
scrittura estemporanea

Ci sono spazi invisibili dove frusciano i pensieri,
dove nulla vorresti s’infranga a scalfire gli attimi…
Solo ali impalpabili ti conducono, ed ancora aspetti :
Non ha alcun valore il tempo – ieri, oggi , domani,
ormai nulla conta e per misurare quel che scorre,
per avere cognizione di presenza si usa il cuore.

Ci sono ombre lunghe come un’interninabile sera
e a volte sono nostalgie lontane senza nome:
Tutto si mescola e sospira come vento tra le fronde,
tutto ti rapisce e ti fa sgorgare una stilla senza ragione.
Perchè è il senso di quel che hai perduto,
di quello a cui credevi e che sei consapevole
che devi sempre esser pronto a ricominciare.

Sono viaggi a ritroso,sono proiezioni che ingannano
e se cerchi quel che è stato sai solo che da domani
giri pagina e si ricomincia ma si parte ora da un tempo
senza inganni, senza illusioni e senza più tempo
perchè il vero attimo da vivere è solo ora!

17.03.2004 Poetyca

Only now
extemporaneous writing

There are areas where rustling invisible thoughts,
anything where you want to scrape the shattered moments …
Only impalpable wings you lead, and even aspects:
No value time – yesterday, today and tomorrow
now nothing matters and what to measure flows,
to be informed of presence using the heart.

There are long shadows as evening un’interninabile
and sometimes distant nostalgia nameless
Everything is mixed and sighs as the wind in the leaves,
kidnaps you and makes you all gush a drop for no reason.
Why is the sense of what you lost
that for which they believed and that you are aware
that you must always be ready to begin again.

They travel backwards, projections are that deceive
and if you try what was know only tomorrow
turn the page and start again but now from a part-time
without deceit, without illusions and without time
because the only true moment of life is now!

17.03.2004 Poetyca

Sogno e realtà


Sogno e Realtà

Com’è cieco colui che immagina
e progetta qualcosa
fino ai più realistici dettagli.
e quando non riesce a darne conto interamente
con misure superficiali e prove verbali,
crede che la sua idea
e la sua fantasia siano vanità!
Se invece riflettesse con sincerità,
si convincerebbe che la sua idea è reale
tanto quanto l’uccello in volo,
solo che non è ancora cristallizzata;
e capirà che l’idea è un segmento di conoscenza
ancora inesplicabile in cifre e parole,
poichè troppo alta e troppo vasta
per essere imprigionata
nel momento presente;
ancora troppo profondamente immersa
nello spirituale
per piegarsi al reale.

Kahlil Gibran

Amicizia Virtuale

A te che ti avvicini seguendo
l’equilibrismo dei miei pensieri
e raccogli le storie di oggi
e le delusioni di ieri,
che vivi in questo mio presente
tra speranze e delusioni,
sorridendo ed ascoltando il mio sentire,
potrei regalare le prospettive nuove.
Le speranze pronte a volare
senza nuvole grigie
ma con mille raggi di sole.
Vorrei stringere una mano
guardandoti negli occhi,
vorrei far vivere il mio mondo
e tutto il suo calore,
e di cose belle o brutte
ne avrei da dire
se tu fossi presente
e non sogno o illusione,
se tu fossi reale
e non personaggio
di un mondo troppo virtuale.
La fiducia mia non è cieca
ed anche se il desiderio
di un vero amico mai si acquieta,
ho imparato ora a capire
la differenza tra un sogno
e la realtà che vuole ingannare.
Tra i tanti personaggi
di questo mondo strano,
ho trovato te
che comprendi e leggi dentro al cuore
ogni sottile palpito e traduci in parole
anche quello che non saprei dire.
Uno specchio che immagine riflette
di ogni mio pensiero.
Fortuna è la mia
ed allora ti prego…
Non mi svegliare.
Amico proveniente dal mondo
detto dell’inganno,
io ne sono certa,
tu non ne fai parte
perché nel mio cuore
Vivi e sei sempre reale.

Poetyca

 Gocce di malinconia

Era il tempo andato
compagno di viaggio
di un itinerario
ormai stanco

Erano pensieri vivi
che accompagnavano
i nostri passi
poi persi per strada

Era voglia di essere
per una volta ancora
il desiderio ed il suono
di vita che si rinnova

Poi tutto si nascose
ai nostri occhi
ed al cuore
con invisibili ferite
che è tardi ricucire

Mi chiedo ancora il perché
ma muta resta l’anima
senza risposta alcuna
ed è rimpianto
del silenzio che un tempo
tra di noi comunicava

Ora è peso che trascina
questi pensieri di nulla
questa malinconia quieta
che non rincorre la lotta

Per essere ancora vivi
oltre il confine del niente
perché niente resta
se tu non raccogli
barlumi di speranza

30.03.2004 Poetyca

Dream and Reality

How blind man who imagines
and design something
to the more realistic details.
and when it fails to give account of all
with surface temperature measurement and verbal tests,
believes that his idea
and his imagination is vanity!
If, however, reflect sincerely,
convince you that his idea is real
much as the bird in flight,
just not yet crystallized;
and realize that the idea is a segment of knowledge
still unexplained in figures and words,
as too high and too wide
to be captured
in the present moment;
too deeply immersed
in the spiritual
to bend to reality.

Kahlil Gibran

Virtual Friendship

To you who you approach following
the balance of my thoughts
and collect the stories of today
and disappointments of yesterday,
who live in this my present
hopes and disappointments,
smiling and listening to my feelings,
I could give new perspectives.
Hopes ready to fly
no gray clouds
but with a thousand rays of sunshine.
I would like to shake a hand
looking in your eyes,
I want to live my world
and all its heat,
and things good or bad
I’d have to say
if you were present
and not a dream or illusion,
if you were real
and character
a virtual world too.
My trust is not blind
and even if the desire
a true friend never calms,
I have learned now to understand
the difference between a dream
and the reality they wish to deceive.
Among the many characters
of this strange world,
I found you
You understand and read into the heart
every subtle pulse and translate it into words
I do not know even what to say.
A mirror image reflected
of my every thought.
Luck is my
and then please …
Do not wake me up.
Friend from the world
said the deception,
I am sure,
you did not do the
because in my heart
You live and you are always real.

Poetyca

Drops of melancholy

It was the time went
travel companion
a route
tired

Thoughts were alive
that accompanied
our steps
then lost their way

He was willing to be
for once again
the desire and the sound
of life that is renewed

Then it all hid
our eyes
and heart
with invisible wounds
it’s late mend

I still wonder why
but the soul remains silent
any unanswered
and regret
of silence that once
communicated between us

Now it’s weight that drags
these thoughts of anything
this melancholy quiet
that does not chase the fight

To be alive
beyond the boundary of nothing
because nothing is
if you do not collect
glimmers of hope

30.03.2004 Poetyca

Senza colore


Senza colore

Scivola la solitudine
con nella mente parole
sguardi e derisione
Ferisce il silenzio
nel suo vuoto di valore
tra le macchine
tra occhi che sfuggono
amplificando l’alone
della calunniata sorte
Amore trafitto
da verità uccise
e ricerca di presenza
foss’anche per vendetta
ma che sia capace
di far smettere
questa paura
di un peso
che lascia solo
il cuore che ha creduto
ed ora agonizzante
non trova più nulla:
Mani vuote
senza colore

13.01.2004 Poetyca

Colorless

Slip solitude
with words in mind
stares and derision
The silence hurts
its vacuum value
between machines
between eyes beyond
amplifying the halo
slandered the fate
Love pierced
killed by truth
research and present
even if just for revenge
but which is capable
to stop
this fear
a weight
which leaves only
heart who believed
and now dying
can not find anything:
Empty
colorless

13.01.2004 Poetyca

Verso il nuovo giorno


Verso il nuovo giorno

In intreccio di voci
si anima il canto del mattino
quando l’aurora si dona
e son piccole creature
che tra un congiunto volo
in un disegno al cielo
guidano la soglia
per l’arrivo della luce

In colori che si animano
è l’odore della vita
che mai abbandona
con l’incantato stupore
di chi in essa sfiora
sfavillanti istanti
come iridi che colorano
tutti i respiri del tempo

Ed è nell’attimo
che ora cogli
il senso della speranza
che porta il giorno
dopo tanti passi
nel buio con il manto
delle inconfessate paure
– fragile cuore che trema –

Nei movimenti lievi
che sembrano danza
la luce accarezza
tutto intorno
e ne accende ora i colori
per condurre l’anima
ormai stanca
verso la forza del nuovo giorno

03.02.2004 Poetyca

Towards a new day

By interweaving of voices
the song comes alive in the morning
the dawn gives
and are small creatures
that in a joint flight
in a drawing to heaven
driving threshold
for the arrival of light

In colors that come alive
is the smell of life
who never abandons
enchanted with the wonder
of those it touches
shining moments
as irises that color
breaths all the time

And it is in the moment
Take now
sense of hope
leading the day
after many steps
in the dark with the mantle
of unacknowledged fears
– Fragile heart trembles –

Slight movements
that seem to dance
light strokes
around
hours and light colors
to conduct the soul
weary
to the strength of the new day

03.02.2004 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

Oceano orizzonte


Oceano orizzonte

Oceano di versi
oceano di parole
e di tempo senza tempo

laddove soffia
solo emozione

che sprigiona aliti
d’arcani destini
scivolati piano
come sabbia tra le dita

d’un mago che vede
sempre lontano

Oltre il silenzio
ed i sospiri
d’una luna
arcana e complice
della notte

06.03.2004 Poetyca


Ocean horizon

Ocean lines
ocean of words
and timeless time

where blows
only emotion

that releases breaths
mysteries of destinies
slipped plan
like sand through his fingers

of a magician who sees
always far

Beyond the silence
and sighs
of a moon
arcane and accomplice
night

06.03.2004 Poetyca

Oceano orizzonte


Oceano orizzonte

Oceano di versi
oceano di parole
e di tempo senza tempo

laddove soffia
solo emozione

che sprigiona aliti
d’arcani destini
scivolati piano
come sabbia tra le dita

d’un mago che vede
sempre lontano

Oltre il silenzio
ed i sospiri
d’una luna
arcana e complice
della notte

06.03.2004 Poetyca

Ocean horizon

Ocean of lines
ocean of words
and timeless time

where blows
only emotion

breaths that releases
mysteries of destinies
slipped up
like sand between your fingers

of a magician who sees
always away

Beyond the silence
and the sighs
of a moon
arcane and accomplice
of the night

06.03.2004 Poetyca

Sarà notte


Sarà notte

Sarà la notte
a restituire suoni
di voci intrecciate:
sospiri di luna
e ansimante gioia
che avvolga i sensi

Sarà solo uno sguardo
ad accendere la passione
che ti cerca e sfiora
ogni tuo palpito

Sarò io ad assecondare
con sinuosa danza
il tuo cercarmi:
oltre il silenzio
oltre le paure
che sapranno
cullare la mia offerta
per essere ora
semplicemente Donna

15.01.2004 Poetyca

Night will

It will be the night
to restore sound
voices intertwined
sighs moon
and panting joy
that envelop the senses

It will just take a look
light the passion
you try and grazes
your every heartbeat

I will be to indulge
with sinuous dance
Your Search:
beyond the silence
than fears
that will
rock my offer
for to be now
Simply Woman

15.01.2004 Poetyca

Trovato dono


Trovato dono

E ci sei tu
legato all’invisibile filo
che mi doni
mente e cuore
nel leggere vibrazione
del tuo disegnato istante
Su invisibili righe tu danzi
correndo al cielo
e io le raccolgo
per tessere ora
nuova emozione
Che sia fonte suprema
di nuova ispirazione
E ci sono tutti
che danzano nell’anima
a restituire istanti
specchiati nel cielo
per raccontare alla luna
tutta la gioia di essere
strumento che ascolta
l’inudibile suono
L’infinito ora palpita
e trova la voce
che diventa dono

16.01.2004 Poetyca

Found gift

 

And there you are
linked to the invisible thread
my gifts
mind and heart
vibration in reading
of your design while
On invisible line you dance
running to the sky
and I gather
Weaving hours
new emotion
What is the highest source
new inspiration
And there are all
dancing soul
return moments
mirrored in the sky
to tell the moon
all the joy of being
tool that listens
the inaudible sound
The endless hours throbs
and finds his voice
that becomes a gift

16.01.2004 Poetyca

Solo per te


Solo per te

Non si potrebbe trattenere con le mani
l’acqua che dal fiume prorompe
non potresti andare controcorrente
e quello che è già e che forse conosci
ha motivo di essere per il respiro
per la vita e per essere più forti
solo insieme

Le spine che feriscono
troverebbero in te balsamo
le ombre che ingannano
svanirebbero con la tua luce
e la debolezza sarebbe
sorretta a te :
nuova forza per far fiorire la vita
che si nasconde

Attenderai la brezza del mattino
e si dischiuderà un fiore nuovo
il dono di profumo e colori
solo per te

20.06.2004 Poetyca

Just for you

You could not hold back with your hands
the water from the river bursts
you could not go against
and what is already know and that maybe
has reason to be for the breath
for life and to be stronger
only together

The thorns that hurt
find balm in you
the shadows that deceive
vanish with your light
and the weakness would
held up to you:
renewed strength for life to flourish
that hides

Wait for the morning breeze
and a new flower will unfold
the gift of scent and color
just for you

20.06.2004 Poetyca

Sempre sereno


Sempre sereno

Forse è solo sogno
che accarezza
con sospiro lieve
o sono speranze
che nel silenzio palpitano

Non è mai vana l’attesa
di chi precede
fino al giorno della certezza
per il liberante volo
– senza catene –
solleveremo le coltri
che coprono tutte le verità
e guarderemo in faccia
quel che si nasconde

Vedo i sorrisi
che ti raggiungono
come colori d’arcobaleno
e nel cerchio della pace
sarà giorno sempre sereno

01.02.2004 Poetyca

Always serene

Maybe it’s just a dream
caressing
with a slight sigh
or no hope
who silently quiver

The wait is never in vain
of those above
until the day of certainty
for liberating flight
– No chains –
will raise the covers
covering all the truth
and face
what is hidden

I see the smiles
you reach
as colors of the rainbow
and the circle of peace
will always sunny days

01.02.2004 Poetyca

Lasciami andare


Lasciami andare

Forse ora
dovrei smettere
d’indossare abiti
che non sono miei

Tu sai che sono stata
sempre pronta
a raccogliere
a comprendere
tutto quel che dici
di essere e non sei

Oltre le tue prigioni
oltre le tue apparenze
oltre te – io trovo la luce
di me stessa –

E sono io soltanto
a solcare mari
– una dose di coraggio –
che non vedevi
sempre cieco
non mi cercavi

E sarà forse un volo
o voglia di essere
quello che
non hai accolto mai

Sarò capace
d’andare oltre
la siepe dei tuoi confini
dove non ti sei voluto spingere
per conoscere la vita

E sarà forse l’anima
che cercava spazio
nel respiro impercettibile
del mio universo

Dove arriverò
forse un giorno
– anche tu ci sarai –
ma guardami negli occhi
apri la tua mano
e lasciami andare

Ora il vento soffia
e chiamandomi
sento che lo raggiugerò
senza voltarmi indietro
da oggi io sarò libera

20.01.2004 Poetyca

Let me go

Perhaps now
I should stop
wearing clothes
that are not mine

You know that I was
always ready
to collect
to understand
everything you say
and they’re not

Besides your prisons
beyond your appearance
over you – I find the light
of myself –

And I’m the only
to sail the seas
– A dose of courage –
that you did not see
always blind
I’m not looking

It will perhaps be a flight
or want to be
what
you have never accepted

I will be able
to go beyond
the hedge of your borders
where you did not want to push
to know life

It may be the soul
he was looking for space
imperceptible in the breath
of my universe

Where will
maybe one day
– Also you’ll be there –
but look into my eyes
open your hand
and let me go

Now the wind blows
and calling me
I feel that and i gone
without looking back
cause now I am free

20.01.2004 Poetyca

Luci di stelle


Luci di stelle

Luci di stelle
figlie d’universo
a te son sorelle
– compagne di strada –
t’illuminano il passo
nella mappa celeste
cerchi la storia
d’ogni occulto percorso

Sei cantore di vita
e leggi le trame
nascoste nell’ombra
respiri i suoni suadenti
e d’armonia vibri
sulle note d’un diapason
che sconfina oltre
in tempo e lo spazio

Bardo dei boschi
dove la natura regna
senza prigioni
che offendono l’anima
sei tu figlio del vento
che leggero vibra
al tremor di foglia
o urla in tempesta
a sradicar passioni

Tutto si compie
nella svelata sapienza
che d’emozione coglie
ogni vibrante senso
Viaggio e scoperta
per essere figlio
di giustizia e forza
contro chi occlude
l’occhio del mondo

14.08.2004 Poetyca


Lights of stars

Lights of stars
daughters of Universe
you are sisters
– Fellow travelers –
t’illuminano step
the sky map
search history
every hidden path

Six singer life
and read the threads
Hidden in the shadows
breath sounds persuasive
harmony and vibrate
the notes of a tuning fork
that crosses over
time and space

Bard of the woods
where nature reigns
without prisons
that offend the soul
are you son of wind
Light that vibrates
the tremor of a leaf
or shouting in a storm
to eradicate passions

Everything is accomplished
in revealed wisdom
that captures emotion
every vibration sense
Travel and discovery
to be a child
of justice and strength
against anyone who obstructs
the eye of the world

14.08.2004 Poetyca

Sottovoce


Sottovoce

Sottovoce
con discrezione
arrivano le risposte
a domande
che solo l’attesa ricamava :
figlie di pazienza e tempo
regaleranno gemme
che incoroneranno
sogni e mistero

19.06.2004 Poetyca

under voice

under voice
with discretion
get answers
to questions
 that only wait embroider:
daughters of patience and time
give up gems
that crown
dreams and mystery

19.06.2004 Poetyca

Gocce di luna


Gocce di luna

Sciogli le gocce di luna
dal cuor tuo che sussurra
parole ed emozioni
oltre i silenzi ed i confini

Raccogli attimi
mai lontani
per portare la vita
ed il suo ascolto
tra palpiti argentei
tesoro sottile
oltre le stelle

Sia leggero il passo
che incide
semplicemente
la vita che si proietta
per essere istante ancora
che di immanente vive

Sia paradiso ed estasi
che vibra con nastri spiegati
oltre le nuvole
che portano storie
da isole lontane
e tutto prenderà colore
per noi
31.07.2004 Poetyca

Drops of the moon

Melt drops of moon
from your heart that whispers
words and emotions
beyond the silences and the boundaries

Collect moments
never far
to bring life
and his audience
between heartbeats silver
treasury thin
beyond the stars

Both light up
which affects
just
life that is projected
to be more instant
that of immanent lives

Both heaven and ecstasy
that vibrates with expanded metal
beyond the clouds
that lead stories
from remote islands
and all take color
for us
31.07.2004 Poetyca

Corde d’anima


Corde d’anima

Nuova – mistica – ascesi
nel serpeggiare di un percorso
che di ricerca conosce traccia:
abbandono di orme antiche
per essere – solo –
in ascolto di silenzi rotti
da marosi quieti d’emozione

Vitale ciclo che prende forma
elaborando gli attimi
in sublime espansione
senza mirabolanti segni
ma oceani muti
capaci d’ esser moto
che tutto inebria
senza più divisione

Onde concentriche
che mescolano il divenire
per essere lampo e bagliore
che incida parole
dove il vuoto galoppa
per farsi rotolante tempesta
che frastagli e lambisca
mente e cuore

Oro che brilla
in pepite sottili
per portare dono
in diamanti e luce
d’inestimabile valore
tra parola e dialogo
che muto pizzichi
corde d’anima

17.08.2004 Poetyca
Strings of Soul

New – mystical – asceticism
in a meandering path
research knows that track:
abandonment of ancient footprints
to be – just –
listen for silences broken
by quiet waves of emotion

Life cycle that takes the form
developing the moments
in sublime expansion
amazing no signs
oceans, but dumb
capable of ‘being motorcycle
that all inebriates
no more division

concentric waves
that mix becoming
for flash and glow
affecting words
where the vacuum gallops
to get rolling storm
that indentations and almost touches
mind and heart

Gold that glitters
nuggets into thin
to bring a gift
in diamonds and light
of inestimable value
between word and dialogue
that dumb pinches
strings of the soul

17.08.2004 Poetyca

Suono d’Amore


Suono d’Amore

E’ di Amore
che l’Universo vive
con note in accordo
che espandono vita
E’ d’Amore il generoso suono
in arpeggio di note
per ritmare sinfonie armoniose
Solo Amore è la ricerca
per ogni anima assetata
e d’Amore il respiro espande
per essere su turbinii quieti
prediletti figli della Luce
che tutto illumina

03.01.2004 Poetyca

Sound of Love

It is Love
that the universe lives
notes in accordance with
that life span
And ‘Love the sound generous
in arpeggio notes
symphonies to harmonious rhythm
Love is the only research
for every thirsty soul
and expand the breath of Love
to be quiet about swirls
beloved children of Light
that all lights

03.01.2004 Poetyca

Sulla riva


Sulla riva

Onde sul mare
riportano visione
d’accarezzato viso

Brezza sospira
nell’anima sola
in pungente attesa

Srotolato tempo
dona percorsi
alla memoria viva

Attimi fuggiti
risvegliano desio
d’ un calore svanito

Sulla riva
di promesse vane
s’infrange il sogno

30.01.2004 Poetyca

On the shore

Waves on the sea
view report
caressed the face of

Gentle sighs
one soul
pungent in waiting

Unrolled time
paths gives
the memory alive

Moments fled
arouse desire
‘s warmth vanished

On the shore
of empty promises
shattered dreams

30.01.2004 Poetyca

Esser dono


Esser dono

Son nascoste le parole
nel comune vibrare
– frammenti di cielo –
in un infinito abbraccio
che inghirlandi il respiro

Son avvolti i sensi
di percorsi d’estasi
per volare insieme
oltre il sentito dire
di traiettorie lontane

Son vita e vita ancora
che s’innalza e impenna
che avvolge e trema
nell’abbandono che avvinghia
tutto l’essere che si dona

07.02.2004 Poetyca


Be a gift

Words are hidden
vibrate in common
– Bits of sky –
in an infinite embrace
Which circle breathing

The senses are reeling
routes of ecstasy
to fly together
over heard
trajectory away

I am still living and life
that rises and rears
that surrounds and trembles
abandonment that clings
be all that is given

07.02.2004 Poetyca

Svegliandoci


Svegliandoci

…E mentre l’alba
si ridesta ancora
tra pagine di sogni
lasciate appena
tra pieghe del tempo
ormai andato
noi siamo qui
in un giorno nuovo
per l’attesa di passi
tra freddo e vita
che riprenda il suo filo
Ci siamo …
e continueremo a tessere
il senso del nostro destino

07.01.2004 Poetyca

Waking

And while the dawn …
awakens again
between pages of dreams
just let
between the folds of time
now gone
we are here
a new day
for pending steps
between cold and life
taking over his thread
We are…
and continue to weave
the sense of our destiny

07.01.2004 Poetyca