Risultati della ricerca per: 2009

Una perla la giorno – Lao Tzu


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“Rispetta la vincita del tuo prossimo
come se fosse la tua,
e la sconfitta del tuo prossimo
come se fosse la tua”

Lao Tzu T’ai Shang Kan Ying P’ien 213-218.

“Respect the winning your next
as if it were your own,
and the defeat of your next
as if it were your own “

Lao Tzu T’ai Shang Kan Ying P’ien 213-218.

La vita


La vita


La vita non è un viaggio.
Non è una meta.
E’ un processo.
Arrivate passo per passo.
E se ogni passo è meraviglioso,
se ogni passo è magico,
lo sarà anche la vita.
E non sarete mai di quelli
che arrivano in punto di morte
senza aver vissuto.
Perchè non vi sarete mai
lasciati sfuggire nulla.
Non guardate al di sopra
delle spalle degli altri.
Guardateli negli occhi.
Non parlate ai vostri figli.
Prendete i loro visi tra le man
i e parlate con loro.
Non fate l’amore con un corpo,
fate l’amore con una persona.
E fatelo ora. Perchè questo momento
non durerà in eterno.
Sparirà in fretta e non tornerà mai più.
Tanti di noi passano la vita
a piangere sui momenti passati.
Troppo tardi! Ma c’è un milione di momenti
che devono ancora venire.

Osho Rajneesh Chandra Mohan


Life

Life is not a journey.
It is not a goal.
It is a process.
Arrive step by step.
And if every step is wonderful,
if each step is magical,
it is also life.
And you’ll never be those
arriving at the point of death
without having lived.
Why there will never be
missed anything.
Do not look beyond
the shoulders of others.
Look at them in the eye.
Do not talk to your children.
Take their faces between the man
and i talk to them.
Do not make love to a body,
make love with someone.
And do it now. Why now
will not last forever.
Disappear quickly and will never return.
Many of us spend our lives
to cry on past moments.
Too late! But there’s a million times
yet to come.

Osho Rajneesh Chandra Mohan

Inaspettato percorso


Inaspettato percorso

Inaspettato
il frutto del tempo:
speranze e timori
percorso che sovrasta
le voci all’imbrunire

Ma nulla è vano
e dietro le ombre
ceneri fumanti
attendono sempre
un giorno nuovo

Come araba fenice
nell’impalpabile volo
di vita mai sazia
in traiettoie indelebili
di bellezza e gioia

03.04.2011 Poetyca

Unexpected path

Unexpected
the result of time:
hopes and fears
location overlooking
entries at dusk

But nothing is in vain
and behind the shadows
smoking ashes
still waiting
a new day

How phoenix
in the impalpable flight
of living never sated
in trajectory indelible
the beauty and joy

03.04.2011 Poetyca

La pratica della felicità


* LA PRATICA -DELLA FELICITA’ *

Per me essere felici significa soffrire di meno. La felicità
sarebbe impossibile se non fossimo capaci di trasformare il
dolore dentro di noi.

Molti cercano la felicità al di fuori di sé, ma la vera felicità
deve venire da dentro.

La nostra cultura afferma che si è felici se si hanno soldi,
potere e una buona posizione sociale. Se osservate con cura, però
notate che molte persone ricche e famose non sono felici. Anzi
molte di loro si suicidano.

Il Buddha e i monaci e le monache del suo tempo non possedevano
nulla al di fuori di tre abiti e una ciotola, eppure erano molto
felici, perché possedevano qualcosa di estremanente prezioso: la
libertà.

Secondo gli insegnamenti del Buddha, la condizione essenziale per
la felicità è la libertà; non tanto la libertà politica, quanto
piuttosto la libertà dalle formazioni mentali della rabbia, della
disperazione, della gelosia e dell’illusione. I ‘veleni’. Finché
questi veleni rimangono nel nostro cuore, non è possibile alcuna
felicità.

Sia cristiani, musulmani, buddhisti, induisti o ebrei, se si
vuole essere liberi dalal rabbia si deve praticare. Non si può
chiedere al Buddha, a Gesù, a Dio, o a Maometto di togliere la
rabbia dai nostri cuori per conto nostro.

Esistono istruzioni precise sui metodi per trasformare l’avidità,
la rabbia e la confusione dentro di noi, se le seguiamo e se
impariamo a prenderci cura della nostra sofferenza possiamo
aiutare gli altri a fare lo stesso.

da: Thich Nath Hanh – “Spegni il fuoco della rabbia”, Mondadori

* THE PRACTICE OF HAPPINESS-‘*

For me to be happy is to suffer less. happiness
would be impossible if we were not able to transform the
pain inside of us.

Many seek happiness outside of themselves, but true happiness
must come from within.

Our culture says that you are happy if you have money,
power and a good social position. If you look carefully, however,
note that many rich and famous people are not happy. rather
many of them commit suicide.

The Buddha and the monks and nuns of the time did not have
anything outside of three dresses and a bowl, but were very
happy, because they had something estremanente precious:
freedom.

According to the teachings of the Buddha, the essential condition for
happiness is freedom, not so much political freedom, as
rather freedom from the mental formations of anger,
despair, jealousy and delusion. The ‘poison’. until
these poisons remain in our hearts, is not possible
happiness.

Both Christians, Muslims, Buddhists, Hindus or Jews, if you
want to be free dalal anger you must practice. It can not be
ask the Buddha, Jesus, God, or Muhammad to remove the
anger from our hearts on our behalf.

There are detailed instructions on how to transform greed,
anger and confusion within us, if we follow and if
learn to take care of our suffering, we can
help others do the same.

by: Thich Nath Hanh – “Turn off the fire of anger”, Mondadori

La giusta attenzione


La giusta attenzione

Così ho udito: “Riguardo ai fattori interni, non vedo nessun altro singolo fattore come la giusta attenzione che sia così importante nell’addestramento di un praticante che non abbia ancora raggiunto la meta del cuore, ma sia intento al suo conseguimento.
 Il praticante lascia perdere ciò che non è utile e sviluppa ciò che è utile.
 La giusta attenzione è la qualità del praticante in addestramento:
nient’altro è così importante per il raggiungimento dell’obiettivo supremo.
Il praticante, con il giusto sforzo, raggiunge la fine dello sforzo.

Itivuttaka, I, 16

The right attention

Thus have I heard: “With regard to internal factors, I do not see any other single factor as the proper attention that is so important in training
a practitioner who has not yet reached the goal of the heart,
but both aim to achieve it.
The practitioner forget what is useful and develop what is useful.
Proper attention is the quality of the practitioner-in-training:
nothing is so important to achieving the highest.
The practitioner, with the right effort, reaches the end of the effort.

Itivuttaka, I, 16

Come un bambino


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“Poniti dinanzi agli eventi come un bambino, e sii pronto ad abbandonare ogni preconcetto, vai umilmente dovunque e in qualunque abisso la Natura ti conduca, o non apprenderai nulla.”

                                                T.H. Huxley – scrittore

 

“Ask yourself before the event as a child, and be prepared to give up every preconceived notion, go humbly wherever and to whatever abyss Nature leads you, or do not learn anything.”

                                                 T.H. Huxley – writer

Una perla al giorno – Abraham Lincoln


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Io non sono tenuto a vincere, ma sono tenuto ad
essere vero. Io non sono tenuto ad avere
successo, ma sono tenuto a vivere secondo la luce
che è in me. Devo mettermi con qualcuno che sta
nel giusto, e stare con lui quando ha ragione, e
separarmi da lui quando sbaglia.

Abraham Lincoln

 

I am not bound to win, but they are required to
be true. I am not required to have
success, but they are obliged to live by the light
that is in me. I have to put with someone who is
right, and stand with him when he’s right, and
part with him when he’s wrong.

Abraham Lincoln

Viola


Viola

Seduta sul bordo del suo lettino Viola attendeva che la mamma arrivasse, anche questa volta aveva fatto un brutto sogno e dopo aver sudato tanto, compreso che si trattava solo un sogno, aveva chiamato la mamma perché l’abbracciasse e le raccontasse una delle sue bellissime storie.

Non era facile per Viola di soli cinque anni capire come mai non tutti erano capaci di fare cose che lei faceva spontaneamente e non aveva intenzione di dare preoccupazione alle persone , solo che non capiva cosa era possibile manifestare e cosa era meglio trattenere o fare solo quando nessuno guardava, come accaduto la mattina prima, quando in giardino aveva visto una farfalla battere inesorabilmente e con grande fatica le ali, era davvero un grande sforzo per lei volare di nuovo.

Viola  indicò  quella povera farfalla al nonno e la bambina disse  che voleva aiutala a volare, il nonno spiegò che aveva volato tanto ma ora era il tempo di un lungo sonno, che per tutti arriva la fatica e quel sonno, che ci sono cose che accadono e che non si può reagire, lei non avrebbe potuto fare nulla!

Eppure Viola sentiva quel solletico sulla punta delle dita, sentiva quel calore e vedeva intorno alla farfalla un alone colorato che stava per spegnersi, perché non offrire un poco dei suoi colori alla farfalla? In fondo aveva dato gioia al cielo e ai fiori!

Viola disse al nonno di non preoccuparsi, ci avrebbe pensato lei! Il nonno sorrise per il candore e la convinzione di quella bimbetta, così simile nell’esprimere i sogni che la sua mamma faceva da piccola, lei che inventava fiabe ed era solitaria, seria e attenta a tutto. Quanta fatica per aiutarla a cambiare perché i sogni non servono a nulla nella vita e si deve essere concreti.

Viola si avvicinò alla farfalla, la prese delicatamente e la adagiò sul palmo della mano sinistra mente con la mano destra compiva degli strani movimenti circolari intorno alle ali della farfalla, il nonno guardava stupito e scettico, preoccupato della imminente delusione che la piccola Viola avrebbe avuto a breve.

Restava in silenzio, pronto a cercare parole adatte, ad accogliere le lacrime della bambina. Trascorsero pochi attimi e  come una piccola nuvola azzurrina apparve avvolgendo la farfalla, il nonno credeva di avere delle allucinazioni perché immediatamente dopo la farfalla iniziò a muovere le ali e a volare intorno alla bambina disegnando alcuni ghirigori festanti.

Come era possibile? Si trattava di una particolare coincidenza?

Eppure solo pochi minuti prima quella farfalla era disidratata e morta, certamente non era così colorata e viva come adesso!

La bimba aveva un’aria soddisfatta e a guardare il viso serio e stupito del nonno  si rese conto che forse aveva fatto qualcosa di sbagliato, almeno per il nonno e chiese: – Nonno sono stata cattiva? Perché i tuoi occhi mi stanno rimproverando?

Cosa ho fatto di sbagliato?

Il nonno non sapeva cosa rispondere, quello allora era un prodigio se la bambina era consapevole di avere fatto qualcosa per cambiare la realtà della farfalla, l’unica cosa che riuscì a chiedere fu: – Ma dove hai imparato? Sei così piccina, come hai fatto?

La bimba sgranò gli occhi :

–          Perché nonno tu non lo sai fare?

–         No piccola mia io non sono capace, nessuno mi ha insegnato o forse ..non ho mai provato perché non credevo possibile una cosa del genere. Comunque piccola mia forse è meglio non dire questo alla mamma, potrebbe preoccuparsi e se proprio devi fare queste cose, stai molto attenta che non ti veda nessuno!

Viola percepì ancora una volta come il nonno fosse turbato e che lei ne era la causa, allora disse al nonno di rilassarsi e di non essere preoccupato perché lei avrebbe fatto attenzione, non lo avrebbe detto neppure a Francy la sua migliore amica.

Il sogno era stato davvero spaventoso, una grossa nube scura si stava spostando e con dei vortici che sembravano tentacoli cercava di penetrare nelle case, nei boschi e dove arrivava sotto forma di nebbia cambiava l’aspetto delle cose; alberi e rocce, fiumi e mari, tutto sembrava perdere vita, come un contenitore vuoto, senza più energia, la gente sembrava non avere volontà ed agiva senza riflettere.

Nel suo sogno le farfalle, gli uccelli, i pesci e le voci di altri bambini come lei, così sensibili e speciali sembrava la chiamassero per portare aiuto e per riportare energie colorate a quel disastro.

Quel sogno appariva così vero! Infine la farfalla che la mattina prima l’aveva ringraziata con la danza del cuore le appariva e le diceva che per gratitudine le avrebbe presentato la fatina del giardino e che con lei avrebbe potuto aiutare piante e d insetti, animali ed esseri umani, ma non sarebbe stata sola, altre fatine avevano l’incarico di parlare con altri bambini e si sarebbero tutti incontrati, che una missione la stava attendendo.

Viola si svegliò perché quella brutta visione della nube la faceva sentire come senza fiato, come avrebbe potuto aiutare tutti lei che era tanto piccola?

Poi ricordò come il nonno fosse preoccupato e cercò la mamma per capire cosa stesse accadendo.

La mamma arrivò, semi addormentata ma calma, chiese cosa fosse accaduto e cosa la bambina avesse sognato di tanto brutto.

Ascoltò attenta, sebbene la bambina non sapesse come fare per dire che nel sogno era stata richiesta per aiutare , ma che il nonno che aveva assistito al volo della farfalla era preoccupato.

Viola disse che era stato un sogno brutto, che era presente una brutta nuvola che si sentiva soffocare per questo ma che alcune cose erano difficili da capire per la mamma come lo erano per il nonno, che forse qualcosa di sbagliato era nelle sue mani.

La mamma accarezzò la fronte della bambina e le stampò un bacio, seduta sul letto, con la manina stretta alla sua, le disse di non temere, che la mamma non aveva mai pensato che lei potesse essere sbagliata, che anzi, da quando lei era nel pancione e la mamma sentiva i suoi calcetti sapeva come quella fosse stata una bimba speciale che sognava spesso e come alla nascita la piccola Viola fosse esattamente come nel sogno, persino il piccolo neo a forma di cuore sul pancino!

Le disse che anche lei quando era una bambina per molte persone poteva apparire strana, ricca di fantasia, solitaria e che solo se immersa nella natura si sentiva bene.

Solo che aveva dovuto mettere da parte ogni sogno, ogni fiaba per essere come altri volevano e solo ora, con la piccola Viola poteva raccontare le sue favole e le sue sensazioni che altri non avrebbero compreso. Dunque di non temere perché la mamma sapeva quanto lei fosse speciale.

La bimba allora, ritrovata fiducia le disse della farfalla e la mamma sorrise, le disse del sogno e di come dovesse l’indomani andare in giardino a ricercare la farfalla e come questa le avrebbe fatto conoscere la fatina del giardino.

La mamma sorrise ancora, sembrava le credesse e la bimba si rilassò, chiedendo un bicchiere d’acqua e una favola nuova.

La mamma andò in cucina e prese l’acqua con sé e lì per lì inventò una favola che parlava dei sogni dei bambini, di come ogni sogno ricco di bellezza, di purezza e di amore fosse energia colorata che salva il mondo, che tante cose invece sono capaci di inaridire la vita, soprattutto non saper sognare o avere paura di farlo,di come tante cose possano invece contaminare e distruggere la bellezza e la Natura, perché si perde il rispetto e si è sordi alla voce del cuore.

La bimba comprese come la mamma le stesse indicando di credere in se stessa, di non farsi influenzare delle cose che spesso i grandi dicono perché hanno perso quella fiducia e camminano su una strada che ha perso colori.

Il mattino dopo Viola e la sua mamma andarono in giardino insieme, mano nella mano, sorridenti e piene di speranze.

Improvvisamente apparve la farfalla, ma a guardarla meglio era una fatina minuscola che emanava grazia e colori, ovunque battesse le sue piccole ali folate di polvere di stelle sprizzavano allegramente e con la sua piccola bacchetta magica fece dei ghirigori e disse con una vocina dolcissima a Viola che lei non doveva mai smettere di manifestare quelle sue doti speciali, che l’intero mondo ne aveva bisogno e se persone tristi e scettiche preferivano restare cieche, lei e altri bambini che presto avrebbe conosciuto non devono fermarsi ma portare avanti l’Opera dalle Bellezza e del Cuore Puro, per salvare la terra da quella nube velenosa che lei aveva sognato.

L’appuntamento era nel parco, un centinaio di bambini venuti da ogni parte del mondo avevano fatto dei sogni di vita, di speranza e di bellezza ed ora, con i genitori che attraverso di loro avevano capito come si stessero dimenticando il valore profondo delle  cose, finalmente si sarebbero incontrati.

Quanta emozione e quanti abbracci! Finalmente si poteva regalare luce e colori alla Natura morente per fermare le nubi tossiche della violenza e del rancore per portare pace e compassione nel Mondo.

Viola era felice, raggiante e vibrava alla medesima frequenza di quei bambini.

Tutto stava per iniziare.

© Poetyca

Violet

Sitting on the edge of his bed Viola waited for her mother arrived, this time he had a bad dream, and after sweating so much, including that it was only a dream, because her mother had called the hug and tell her one of her beautiful histories.

It was not easy for Viola just five years to understand why not everyone was able to do things that she did voluntarily and was not going to give concern to people, just do not understand what was possible to demonstrate and to retain what was best or only when doing no one was looking, as happened in the morning before, in the garden when he saw a butterfly beating relentlessly and with great difficulty the wings, was really a great effort for her to fly again.

Purple Butterfly indicated that poor girl and her grandfather said he wanted to help her fly, explained that his grandfather had flown a lot but now it was time for a long sleep, that for all the hard work and get that sleep, that there are things that happen and that we can not respond, she could not do anything!

Yet Viola felt that tickled my fingertips, feeling the heat and saw the glow around the butterfly that was about to go out, why not offer a little of its color to the butterfly? In the end he gave joy to the sky and the flowers!

Viola told his grandfather not to worry, she would have done! The grandfather smiled for the candor and conviction of that little girl, so like to express the dreams that his mother was a child, she was lonely and invented tales, serious and attentive to everything. How much effort to help change that dreams serve no purpose in life and you must be concrete.

Viola went to the butterfly, took it gently and laid him on the left palm with his right hand He made the mind of strange circular motions around the wings of the butterfly, the grandfather looked surprised and skeptical, worried about the impending disappointment that little Violet would short.

He remained silent, ready to seek appropriate words, to accept the tears of a child. They spent a few moments and appeared as a small blue cloud enveloping the butterfly, the grandfather thought he had hallucinations because immediately after the butterfly began to move his wings and fly around the little girl drawing a few squiggles revelers.

How was this possible? This was a particular coincidence?

Yet only a few minutes before that butterfly was dehydrated and died, it certainly was not so colorful and lively as now!

The girl looked pleased and surprised look on his face serious and grandfather realized that perhaps he had done something wrong, at least for my grandfather and asked: – I was Grandpa bad? Because your eyes are blaming me?

What did I do wrong?

The grandfather did not know what to answer, what was then a miracle if the child was conscious of having done something to change the reality of the butterfly, the only thing I could ask was: – But where did you learn? You’re so tiny, like you did?

The girl’s eyes widened:

– Why do not you know my grandfather do?

– No, my baby I’m not able, or perhaps no one has taught me .. I never tried because I did not believe such a thing possible. However, my baby I probably should not say this to my mother, and may worry if you must do these things, be very careful that you do not see anyone!

Viola felt once more like his grandfather was upset and she was the cause, then told his grandfather to relax and not be worried because you have been paying attention, he would not even told her best friend to Francy.

The dream was really scary, a big dark cloud was moving with the vortices that appeared tentacles trying to break into houses, forests, and where he came in the form of fog changed the look of things, trees and rocks, rivers and seas , everything seemed to lose life, like an empty shell, without energy, people seemed to have no will and acted without thinking.

In his dream, butterflies, birds, fish, and the voices of other children like her, so sensitive and special seemed to call her in to help restore energy and color of this disaster.

That dream seemed so real! Finally, the butterfly in the morning before he had thanked her with the dance of the heart appeared to her and told her she would submit to the gratitude of the fairy garden and that she could help with plants and insects, animals and humans, but not been alone, other fairies were assigned to talk to other children and they would all be met, which was waiting at a mission.

Violet woke up that ugly vision of the cloud because it made her feel as breathless as she could to help everyone who was so small?

Then he remembered how his grandfather was worried about his mother and tried to understand what was happening.

The mother arrived, half asleep, but calm, asked what had happened and what the girl had dreamed of as ugly.

He listened attentively, although the girl did not know how to say that the dream had been asked to help, but the grandfather who had witnessed the flight of the butterfly was worried.

Viola said he had been a bad dream, that there was a nasty cloud that was being choked for this but some things that were difficult to understand for the mother as they were for his grandfather, that maybe something was wrong in his hands.

The mother stroked the child’s forehead and planted a kiss sitting on the bed, with her hand close to her, told her not to worry, that my mother had never thought she could be wrong, that indeed, since she was in the belly and the mother felt her kicks knew how this had been a special little girl who dreamed about the birth and how often the little Violet was just like in the dream, even the small heart-shaped mole on his tummy!

He told her that when she was a girl might seem strange to many people, full of fantasy, solitary and immersed in nature only if it felt good.

Only he had to put aside every dream, every fairy tale to be like others wanted and only now, with little Violet could tell his stories and feelings that others would not understand. So not to worry because my mother knew what she was special.

The girl then told her newfound confidence of the butterfly and the mother smiled, told her the dream and how he had to go the next day to search for the butterfly garden and how it would have made known to the fairy garden.

The mother smiled again, and seemed to believe the child is relaxed, asking for a glass of water and a new story.

The mother went into the kitchen and took the water with them and there and then concocted a story that spoke of the dreams of children, like every dream world of beauty, purity and love were colored energy that saves the world, that so many things Instead they are capable of drying up the life, especially not to dream or be afraid to do so, instead of how many things can contaminate and destroy the beauty and nature, because you lose the respect and they are deaf to the voice of the heart.

Including the child as her mother was indicating to believe in herself, not to be influenced of the great things that often say they have lost that trust and walk on a road that has lost color.

The next morning, Violet and her mom went into the garden together, hand in hand, smiling and full of hope.

Suddenly, there was the butterfly, but a closer look was a tiny fairy who exuded grace and color, its tiny wings beat anywhere gusts of dust and stars flashed brightly with her little magic wand made of doodles and said with a sweet little voice in Purple that she must never stop manifesting those special skills, that the whole world needed it and if people preferred to remain sad and skeptical blind, she and other children who would soon have known not to stop but to continue the Work by Beauty and Pure Heart, to save the earth from the poisonous cloud that she had dreamed.

The appointment was in the park, hundreds of children come from all over the world had had dreams of life, hope and beauty and now, with parents who had got through them as they were forgetting the profound value of things at last they met.

How much excitement and many hugs! Finally you could give the dying light and color to nature to stop toxic clouds of violence and hatred to bring peace and compassion in the world.

Viola was happy, radiant and vibrated at the same frequency of those children.

Everything was about to begin.

© Poetyca

Quando ho cominciato ad amarmi davvero


chaplin1

Quando ho cominciato ad amarmi davvero

Quando ho cominciato ad amarmi davvero,
mi sono reso conto che la sofferenza e il dolore emozionali
sono solo un avvertimento che mi dice di non vivere contro la mia verità.
Oggi so che questo si chiama
AUTENTICITA’
Quando ho cominciato ad amarmi davvero, ho capito
com’è imbarazzante aver voluto imporre a qualcuno i miei desideri,
pur sapendo che i tempi non erano maturi e la persona non era pronta,
anche se quella persona ero io.
Oggi so che questo si chiama
RISPETTO PER SE STESSI.
Quando ho cominciato ad amarmi davvero, ho smesso
di desiderare un’altra vita e mi sono accorto che tutto ciò che mi circonda
é un invito a crescere.
Oggi so che questo si chiama
MATURITA’.
Quando ho cominciato ad amarmi davvero, ho capito di trovarmi sempre
ed in ogni occasione al posto giusto nel momento giusto e che tutto quello
che succede va bene.
Da allora ho potuto stare tranquillo.
Oggi so che questo si chiama
RISPETTO PER SE STESSI.
Quando ho cominciato ad amarmi davvero,
ho smesso di privarmi del mio tempo libero
e di concepire progetti grandiosi per il futuro.
Oggi faccio solo ciò che mi procura gioia e divertimento,
ciò che amo e che mi fa ridere, a modo mio e con i miei ritmi.
Oggi so che questo si chiama
SINCERITA’.
Quando ho cominciato ad amarmi davvero, mi sono liberato di tutto ciò
che non mi faceva del bene: cibi, persone, cose, situazioni e da tutto ciò
che mi tirava verso il basso allontanandomi da me stesso,
all’inizio lo chiamavo “sano egoismo”, ma oggi so che questo è
AMORE DI SE’
Quando ho cominciato ad amarmi davvero,
ho smesso di voler avere sempre ragione.
E cosi ho commesso meno errori.
Oggi mi sono reso conto che questo si chiama
SEMPLICITA’.
Quando ho cominciato ad amarmi davvero,
mi sono rifiutato di vivere nel passato
e di preoccuparmi del mio futuro.
Ora vivo di piu nel momento presente, in cui TUTTO ha un luogo.
E’ la mia condizione di vita quotidiana e la chiamo
PERFEZIONE.
Quando ho cominciato ad amarmi davvero,
mi sono reso conto che il mio pensiero può
rendermi miserabile e malato.
Ma quando ho chiamato a raccolta le energie del mio cuore,
l’intelletto è diventato un compagno importante.
Oggi a questa unione do il nome di
SAGGEZZA DEL CUORE.
Non dobbiamo continuare a temere i contrasti,
i conflitti e i problemi con noi stessi e con gli altri
perché perfino le stelle, a volte, si scontrarno fra loro dando origine
a nuovi mondi.
Oggi so che QUESTO è LA VITA!

Attribuito a Charlie Chaplin

(attributed to) Charlie Chaplin on his 70th birthday: As I Began to Love Myself

As I began to love myself I found that anguish and emotional suffering are only warning signs that I was living against my own truth.

Today, I know, this is “AUTHENTICITY“.

As I began to love myself I understood how much it can offend somebody as I try to force my desires on this person, even though I knew the time was not right and the person was not ready for it, and even though this person was me.

Today I call it “RESPECT“.

As I began to love myself I stopped craving for a different life, and I could see that everything that surrounded me was inviting me to grow.

Today I call it “Maturity“.

As I began to love myself I understood that at any circumstance, I am in the right place at the right time, and everything happens at the exactly right moment, so I could be calm.

Today I call it “SELF-CONFIDENCE“.

As I began to love myself I quit steeling my own time, and I stopped designing huge projects for the future. Today, I only do what brings me joy and happiness, things I love to do and that make my heart cheer, and I do them in my own way and in my own rhythm.

Today I call it “SIMPLICITY“.

As I began to love myself I freed myself of anything that is no good for my health – food, people, things, situations, and everything the drew me down and away from myself. At first I called this attitude a healthy egoism.

Today I know it is “LOVE OF ONESELF“.

As I began to love myself I quit trying to always be right, and ever since I was wrong less of the time.

Today I discovered that is “MODESTY“.

As I began to love myself I refused to go on living in the past and worry about the future. Now, I only live for the moment, where EVERYTHING is happening.

Today I live each day, day by day, and I call it “FULFILLMENT“.

As I began to love myself I recognized that my mind can disturb me and it can make me sick. But As I connected it to my heart, my mind became a valuable ally.

Today I call this connection “WISDOM OF THE HEART“.

We no longer need to fear arguments, confrontations or any kind of problems with ourselves or others. Even stars collide, and out of their crashing new worlds are born.

Today I know THAT IS “LIFE“!

L’arte della Felicità


L’arte della felicità

Se definiamo l’amore il desiderio genuino di saper felice un altro, ne consegue che ciascuno di noi in realtà ama se stesso: tutti noi desideriamo sinceramente la nostra felicità.

“Per raggiungere il nostro pieno potenziale umano, dobbiamo riuscire a bilanciare l’esigenza di intimità e unione con il senso di autonomia, ovvero con quel bisogno di rivolgere l’attenzione verso noi stessi che è parte integrante della nostra evoluzione di individui.”

Mutare prospettiva è spesso uno degli strumenti più potenti ed efficaci che abbiamo a disposizione quando ci confrontiamo con i problemi quotidiani della vita.

Sostanzialmente mutare prospettiva non vuol dire essere incoerenti oppure bandiere al vento. Ma se espressione della nostra voglia di capire gli altri rispecchiano la capacità di guardare la situazione da un altro punto di vista che in certe situazioni potrebbe essere anche quello del nostro peggiore nemico.

Cercare di capire il nostro nemico è anche segno di misericordia. Rispettare ed amare colui che ci ha fatto del male vuol dire far crescere in noi il seme della compassione. E se il mondo si dovesse riempire di compassione non ci sarebbe più posto per guerre, cattiverie e crudeltà.

 tratto da “L’Arte della felicità” – Dalai Lama

The Art of Happiness

If we define love the genuine desire to know another happy, it follows that each of us really loves himself: we all sincerely wish our happiness.

“To reach our full human potential, we have to balance the need for intimacy and union with the sense of autonomy, ie the need to draw attention to ourselves that it is an integral part of our evolution of individuals.”

Changing perspective is often one of the most powerful and effective tools available to us when we deal with everyday problems of life.

Substantially changing the perspective does not mean being inconsistent or waving flags. But if an expression of our desire to understand others reflect the ability to look at the situation from another point of view that in certain situations could also be that our worst enemy.

Try to understand our enemy is also a sign of mercy. Respect and love one who has done evil means to grow in us the seed of compassion. And if the world becomes full of compassion there would be no place for war, wickedness and cruelty.

  From “The Art of Happiness” – Dalai Lama

Una perla al giorno – Buddha


mandala4
Non sarai punito per la tua rabbia,
sarai punito dalla tua rabbia.
Lasciamo che l’uomo
vinca la rabbia con l’amore.

Buddha

You will not be punished for your anger,
you will be punished by your anger.
Let the man
win anger with love.

                      Buddha

L’ostacolo alla felicità


L’ostacolo alla felicità 

L’unico problema con la tristezza, la disperazione, la rabbia, l’ansia e l’infelicità, è che vuoi sbarazzartene. Questo è l’unico ostacolo.

Devi vivere con queste emozioni; sfuggire non è possibile. Esse sono le componenti della situazione in cui la vita può crescere e diventare integrata. Sono le sfide della vita. Accettale. Sono benedizioni sotto mentite spoglie. Se vuoi sfuggirle, se vuoi in qualche modo sbarazzartene, allora nasce il problema, perché quando vuoi liberarti di qualcosa non la guardi mai in modo diretto; a quel punto quella cosa cercherà di nascondersi, perché tu la condanni. Andrà più in profondità nell’inconscio, si nasconderà negli angoli più oscuri del tuo essere dove non riuscirai più a trovarla. Si sposterà nella cantina del tuo essere, e lì si nasconderà. Ma, naturalmente, più va in profondità e più problemi provoca, perché si mette ad operare da angoli sconosciuti del tuo essere e tu ti ritrovi completamente impotente.

Quindi la prima cosa è: non reprimere mai. La prima cosa è: ciò che è, è. Accetta e lascia che accada; lascia che appaia proprio davanti a te. In realtà, il solo affermare: “Non reprimere”, non è sufficiente. Se me lo permetti, vorrei dire: “Fattela amica”.
Ti senti triste? Fai amicizia con questa sensazione. Abbine compassione. Anche la tristezza ha un suo essere. Lascialo apparire, abbraccialo; siedi insieme a esso, e tienilo per mano. Sii amichevole. Amalo. La tristezza è bellissima! Non c’è nulla di sbagliato in essa. Che ti ha detto che c’è qualcosa di sbagliato nell’essere tristi? La tristezza può solo darti profondità. La risata è superficiale, la felicità è solo a fior di pelle. La tristezza arriva fino alle ossa, al midollo. Nulla va così in profondità come la tristezza.

Quindi non preoccuparti. Resta con l’emozione, ed essa ti condurrà fino al tuo nucleo più profondo. Viaggerai su quest’onda e sarai in grado di apprendere alcune cose nuove sul tuo essere, cose che non avevi mai saputo prima. Quelle cose possono esserti rivelate solo in uno stato di tristezza, non in uno di gioia. L’oscurità è anch’essa positiva, l’oscurità è anch’essa divina.

Una persona che riesce essere paziente con la sua tristezza, all’improvviso una mattina scoprirà che la felicità sta sorgendo nel suo cuore da qualche fonte nascosta. Quella fonte nascosta è l’esistenza. Ti sei guadagnato la felicità se sei stato autenticamente triste; se sei stato autenticamente disperato, infelice, ti sei guadagnato il paradiso. Ne hai pagato il prezzo.

Affronta la vita, confrontala. Ci saranno momenti difficili, ma un giorno vedrai che quei momenti difficili ti hanno dato forza, proprio perché li hai affrontati. Erano necessari. Mentre li stai attraversando sono difficili, ma dopo vedrai che ti hanno reso più integrato. Senza quei momenti non avresti mai trovato il tuo centro, le tue basi.

Fa’ che esprimere sia una delle regole fondamentali della tua vita. Se devi soffrire per questo, soffri pure, ma non sarai mai un perdente. Quella sofferenza ti renderà sempre più capace di goderti la vita, di celebrare la tua vita.

Osho

Tratto da :
http://www.vivizen.com/2009/06/osho-fare-amicizia-con-le-relazioni.html

The obstacle to happinessThe only problem with sadness, despair, anger, anxiety and unhappiness, is that you want to get rid of it. This is the only obstacle.You have to live with these emotions, you can not escape. They are the components of the situation in which life can grow and become integrated. These are the challenges of life. Accept them. They are blessings in disguise. If you want to escape it, if you want to get rid of in some way, then comes the problem, because when you want to get rid of something do not ever look directly at which point it will try to hide that thing, that you condemn. It will go deeper into the unconscious, will hide in the darkest corners of your being where you will not be able to find it. Will move to the basement of your being, and there will be hidden. But, of course, is more deeply and causes more problems, because it puts to operate from unknown corners of your being and you find yourself completely powerless.

So the first thing is do not ever suppress. The first thing is: what is, is. Accept and let it happen, let it appear in front of you. In fact, the only state: “Do not repress” is not enough. If you let me, let me say: “Get it friend.”
Do you feel sad? Make friends with this feeling. Take good compassion. Even sadness has its being. Let him appear, embrace him, sit with it, and hold hands. Be friendly. Love it. Sadness is beautiful! There is nothing wrong with it. What did he say that there is something wrong with being sad? Sadness can only give you depth.Laughter is superficial happiness is only skin-deep. The sadness comes down to the bone, the marrow. Nothing is so deep as sadness.

So do not worry. Stay with emotion, and it will lead you to your deepest core. You’ll travel on this wave and you will be able to learn some new things about your being, things that you never knew before. Those things I can be revealed only in a state of sadness, not one of joy. Darkness is also positive, darkness is also divine.

A person who can be patient with his sadness, suddenly one morning discovers that happiness is rising in his heart from some hidden source. That is the hidden source of life. You have earned happiness if you were truly sad, if you have been truly desperate, unhappy, you’ve earned heaven. Have you paid the price.

Goes through life, compare. There are difficult moments, but one day you’ll see that those difficult times you have given strength, just because you’ve dealt with. Were necessary. While they’re going through is difficult, but after that you’ll have made more integrated. Without those moments you never find your center, your bases.

It ‘is that expressing one of the fundamental rules of your life. If you suffer for it, suffer as well, but you’ll never be a loser. That suffering will make you more able to enjoy life, to celebrate your life.

Osho

Taken from:
http://www.vivizen.com/2009/06/osho-fare-amicizia-con-le-relazioni.html

Il momento perfetto


Il momento perfetto

Il momento perfetto è quello in cui nulla può succedere per renderlo più
speciale di come già è.

Può capitare in qualunque istante, da soli o in compagnia, con la pioggia o
col sole, di giorno o di notte.

Quel che conta è che è perfetto esattamente così com’è.

Non è carente e non abbonda.

E’ quel momento in cui può capitare di pensare: se morissi adesso, morirei
felice.

I momenti perfetti sono quelli che cerchiamo di far tornare ricreando le
stesse situazioni, per poi accorgerci che anche con tutte le variabili
rimesse al loro posto, le sensazioni non sono le stesse: i momenti perfetti,
infatti, sono irripetibili.

Quanto dura un momento perfetto? Non c’è un limite stabilito: diciamo finché
non arriva qualcosa a spezzarne l’equilibrio.

Può essere breve come un battito d’ali di farfalla, o lungo come l’apnea di
una balena.

Può essere talmente intenso da sentire il cuore che quasi scoppia nel petto,
o arrivare tanto leggermente che ti accorgi che era perfetto solo quando è
ormai passato.

Quanti momenti perfetti si possono vivere nella propria vita? Molto pochi, a
meno che non si conosca il segreto per coglierli.

Il segreto per cogliere il momento perfetto è tanto semplice quanto
difficile.

E’ la presenza a sé stessi con ogni fibra del proprio essere, con ogni
pensiero e sensazione, di trovarsi nel posto giusto al momento giusto, nell’
azione o nel riposo.

In ogni caso, ti lascia la sensazione che è per questo che viviamo: per
assaporarne la gioia pacata con la certezza che prima o poi, chissà in quale
forma, il momento perfetto si ripresenterà a dirti che la vita ha uno scopo,
e che tale scopo è perfetto.

Shoshin

The perfect time

The perfect moment is one in which nothing can happen to make it more
Special as already is.

It can happen at any moment, alone or in company, with rain or
with the sun, day or night.

What matters is that it is perfect exactly as it is.

It is weak and does not abound.

It ‘s that time when it can happen to think if I died now, I would die
happy.

The perfect moments are the ones who are trying to bring back recreating the
same situations, to then realize that even with all variables
returned to their place, the feelings are not the same: the perfect moments,
in fact, are not recoverable.

How long does a perfect moment? There is a threshold; say until
not something comes to spezzarne the balance.

It can be as short as a butterfly flapping its wings, or as long as the apnea
a whale.

May be so intense as almost breaks my heart in my chest,
or get slightly so that you realize that it was perfect only when it is
gone.

How many perfect moments you can experience in your life? Very few,
Unless you know the secret to catch them.

The secret to capture the perfect moment is as simple as
difficult.

It ‘presence for themselves with every fiber of his being, with each
thought and feeling, of being in the right place at the right time, in ‘
action or in repose.

In any case, it leaves you feeling that is why we live for
savor the quiet joy in the knowledge that sooner or later, who knows what
form, the perfect moment will recur to tell you that life has a purpose,
and that this aim is perfect.

Shoshin

Tu sogna


Tu sogna

Chiudi gli occhi
sogna e respira
luce del mondo
che accorda un canto
d’armonia e pace
un solo cuore che batte
una sola voce che armonizza
gioia e colore vivo:
arcobaleni danzanti
che in una sola notte
abbracciano il mondo
e fanno svanire tutte le paura.

Chiudi gli occhi e credi
come io credo
che tutto è forza
che abbraccia ed accoglie
con compassione e speranza
la vera vita

21.11.2009 Poetyca

You dream

Close your eyes
dreams and breathes
Light of the World
granting a song
of harmony and peace
one heart that beats
one voice harmonizing
joy and bright color:
rainbows dancing
that in one night
embrace the world
and they vanish all fear.

Close your eyes and think
as I believe
that everything is under
that embraces and welcomes
with compassion and hope
real life

21.11.2009 Poetyca

Fede


Fede

“Il rispetto, l’ammirazione e la venerazione che i discepoli
nutrono per il proprio istruttore, devono servire prima di tutto
a stimolarli nel loro lavoro, altrimenti, quel rispetto,
quell’ammirazione e quella venerazione rappresentano un fardello
per l’istruttore, e i discepoli non imparano nulla.
Alcuni credono nel loro Maestro come credono in Dio: si illudono
che la propria fede li salverà e che il Maestro compirà per
loro dei miracoli. No, la sola fede – pur se riposta in Dio o
in un Maestro – non ha mai salvato nessuno. Quindi, i discepoli
smettano di contare sui miracoli che secondo loro il Maestro può
fare per essi: avanzeranno più in fretta, poiché a quel punto
egli li aiuterà veramente. Se rimangono lì, con gli occhi
sempre fissi sul Maestro e aspettando tutto da lui, lo
paralizzano: il Maestro non può fare niente per loro ed essi
rimangono sterili. Ma lavorino, invece, si preparino! Nel momento
in cui saranno pronti, riceveranno un aiuto.”

Omraam Mikhaël Aïvanhov

 

Faith – in a Master is not enough; you have to work

“The respect, admiration and veneration disciples have toward their teacher must serve, above all else, as a stimulus for their own work. Otherwise, their respect, admiration and veneration are a burden for him, and the disciples learn nothing.
Some believe in their Master the way they believe in God, believing their faith will save them and the Master will work miracles for them. No, faith alone, whether in God or in a Master, has never saved anyone. So, disciples should stop counting on the miracles they imagine their Master can do for them, and they will progress more quickly, for then he will really be able to help them. If they are always looking to him, expecting everything from him, they paralyse him, he can do nothing for them and they remain unproductive. But if they work and prepare themselves, as soon as they are ready they will receive help.”

Omraam Mikhael Aivanhov

Nello stesso oceano


Nello stesso oceano

Siamo tutti immersi nello stesso mare,
possiamo vivere la sua essenza, comprendere la presenza dell’acqua,
eppure ogni essere ne coglie diversi aspetti, sente un diverso ritmo
nelle sue onde. Se andassimo tutti a riva per osservare e ci scambiassimo
le informazioni, potremmo scoprire come ogni essere ne veda solo un aspetto.

Solo quando, con accoglienza e senza aggrapparci al credere in noi l’unica
verità possibile, sappiamo accogliere il punto di vista degli altri, siamo in grado di capire cosa davvero sia il mare.

Ma sarebbe ancora soltanto una parte, poichè non conosciamo ancora ” il grande oceano”.
Dovremmo allora tentare di non aggrapparci a quello che possiamo conporendere, a quello che crediamo essere la realtà, poichè sono tante le bracciate che non abbiamo mai fatto per raccogliere davvero l’esperienza dell’oceano.

10.05.2009 Poetyca

At the same ocean

We are all immersed in the same sea,
we can live its essence, to understand the presence of water,
and yet every captures different aspects, he hears a different rhythm
in its waves. If we all go to the shore to watch and we exchanged
information, we may discover how to see it all be just one aspect.

Only when, without holding on to the reception and we believe in the only
truth as possible, we accept the point of view of others, we are able to understand what really is the sea.

But it would still be only a part, since we do not know yet the great ocean.”
We should then groped not to cling to what we can conporendere, what we believe to be the reality, because there are so many strokes that we never really made ​​to collect the experience of the ocean.

10.05.2009 Poetyca

 

Unico cuore


Unico cuore

Un piccolo angelo
con la purezza nell’anima
un sorriso che porta luce
in un mondo che offre vuote parole

Un uomo grande
nei gesti e nella forza
in semplice offerta
di scaglie di cielo

Un attimo ancora caro amico
per disegnare nel mondo
la speranza nella quale
anche io credo

Una sicura presenza
dove il silenzio è gesto
che senza parole
sa condurre nel profondo

Una complice attesa
della stella del mattino
per portare nel mondo
un unico cuore

03.11.2009 Poetyca

Single heart

A little angel
with pure soul
a smile that brings light
in a world that offer empty words

A great man
gestures and strength
in simple offer
sky flakes

A moment yet my friend
to draw the world
the hope in which
I also believe

Definite presence
where silence gesture
without words
sa lead deep

An accomplice waiting
of the morning star
to bring the world
one heart

03.11.2009 Poetyca

Credenti


“Ci sono tre tipi di devoti”, diceva il Maestro “I credenti che
frequentano la chiesa e si accontenano di questo; i credenti che
vivono una vita retta, ma non fanno alcuno sforzo per raggiungere
l’unità con Dio; e i credenti che sono decisi a scoprire la loro vera
identità”.

Paramahansa Yogananda

“There are three types of devotees,” said the Master, “I believe that
attend church and accontenano of this, believers
live a good life, but they make no effort to reach
unity with God, and the believers who are determined to discover their true
identity. “

Paramahansa Yogananda

Raggiungere la serenità


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Credo che nessuno riesca a raggiungere una completa serenità perché siamo abituati a considerare con nostalgia il passato ricordandolo più roseo di quanto non fosse, e viviamo il presente considerandolo peggiore di quanto non sia, immaginando un futuro migliore di quello che sarà. Il valore della vita non sta nel classificare il tempo. ma nell’uso che ne facciamo.

Romano Battaglia, Foglie, 2009
I believe that nobody can reach a complete serenity because we are accustomed to consider the past with nostalgia remembering brighter than it was, and we live this considering it worse than it is, imagining a better future than they will. The value of life is not to classify the time. but in the use we make of it.

Romano Battaglia, Leaves, 2009

Buona ricerca


Buona ricerca

Quando tu vuoi cercare la Verità, non restare nel chiasso, essa svanirebbe.
Tu immergiti nel silenzio, dove nulla distrae il tuo ascolto, tu non fare vagare la mente da una immagine ad una altra. Tu semplicemente ascolta dentro di te cosa dice il tuo cuore.

Tu non ti aggrappare ad una aspettativa, tu non ti gonfiare di orgoglio credendo di avere realizzato un traguardo solo per avere sperimentato una piccola Siddhi ( potere esteriore che nasce da una piccola realizzaziione interiore di noi stessi), non è questo il motivo della ricerca, tu vai avanti sicuro e non perdere mai la tua volontà e la fiducia in te stesso.

Un giorno, dopo avere attraversato il deserto, quando tu guarderai alle tue spalle ti accorgerai di come tu sia stato capace di camminare a lungo e di come la forza sia sempre stata in te, come la speranza sia stata la tua lampada nel buio della notte.
Tu ti accorgerai che in te hai già tutto e che non sei mai stato solo: l’amore è la più grande potenza che sa condurre oltre ogni difficoltà, tu ama e dimentica il sudore e la fatica, tu ama e saprai sempre trovare
la strada giusta che ti impedisce di perderti nelle tenebre.

01.01.2009 Poetyca

Good search

When you want to search for the truth, do not stay in the noise, itwould vanish.
You immerse yourself in the silence, where nothing distracts yourlistening, you do not mind wander from one image to another. Yousimply listen in to what you said in your heart.

You do not cling to an expectation, you do not swell with pridethinking of having achieved a goal only to have experienced a smallSiddhi (external power that comes from a small inner realizzaziione of ourselves), this is not the reason for the research, sure you go onand never lose your will and trust in yourself.

One day, after crossing the desert when you will look behind youyou’ll see how you were able to walk and how long the power hasalways been in you, that hope has been your lamp in the darkness of the night .
You realize that you already have everything that you’ve never beenjust that: love is the greatest power that knows how to carry overevery difficulty, you love and forget the sweat and toil, you’ll always know you love and find
the right way that prevents you from getting lost in the darkness.

01.01.2009 Poetyca

Verità e sogno


k5

Verità e sogno

Disciogli grani di sale
in gocce di luna
al centro del cuore
emoliente dolcezza
dissolve ogni dolore
Figli della sorte e del tempo
siamo tutti
in ricerca di senso
danza di memorie ataviche
intessute d’esperienza
Respiro d’amore
abbraccia
il vecchio ed il nuovo:
Incantesimo perfetto
tra verità e sogno

17.06.2013 Poetyca

Truth and dream

You dissolve grains of salt
in drops of moon
at the center of the heart
softening sweetness
dissolves all pain
Sons of fate and time
we are all
in search for meaning
dance of atavistic memories
interwoven with experience
Breath of Love
embraces
the old and the new:
  perfect spell
between truth and dream

17.06.2013 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