Risultati della ricerca per: 2003

Bruce Cockburn playlist

[youtube https://www.youtube.com/watch?v=4s2zN9j78LM&list=PLQXCjPp9upb_0J83QGoCj_6Y4dwXJnfiH]

Bruce Cockburn (Ottawa, 27 maggio 1945) è un cantautore canadese.

Il suo stile, con il personalissimo modo di suonare la chitarra, fonde generi come pop, folk, rock, reggae e jazz. Le liriche sono ispirate dalla sua visione umanistica e metafisica della vita vicina all’etica cristiana. 


Bruce Douglas Cockburn OC (/ˈkbərn/; born May 27, 1945)[1] is a Canadian guitarist and singer-songwriter whose career spans over 40 years. His song styles range from folk to jazz-influenced rock and his lyrics cover a broad range of topics that reveal a passion for human rights, politics and spirituality.

In 2014, he released his memoirs, Rumours of Glory: A Memoir.[2]  

Cockburn was born in 1945 in Ottawa, Ontario, Canada, and spent some of his early years on a farm outside Pembroke, Ontario. He has stated in interviews that his first guitar was one he found around 1959 in his grandmother’s attic, which he adorned with golden stars and used to play along to radio hits.[3] Cockburn attended Nepean High School, where his 1964 yearbook photo states his desire “to become a musician”.[4]He attended Berklee School of Music in Boston for three semesters in the mid-1960s. In 1966 he joined an Ottawa band called The Children, which lasted for about a year. In the spring of 1967 he joined the final lineup of The Esquires. He moved to Toronto that summer to form The Flying Circus with former Bobby Kris & The Imperials members Marty Fisher and Gordon MacBain and ex-Tripp member Neil Lillie. The group recorded some material in late 1967 (which remains unreleased) before changing its name to Olivus in the spring of 1968, by which time Lillie (who changed his name to Neil Merryweather) had been replaced by Dennis Pendrith from Livingstone’s Journey. Olivus opened for The Jimi Hendrix Experience and Cream in April 1968. That summer Cockburn broke up the band with the intention of going solo, but ended up in the band 3’s a Crowd with David Wiffen, Colleen Peterson, and Richard Patterson, who had been a co-member of The Children. Cockburn left 3’s a Crowd in the spring of 1969 to pursue a solo career.

Cockburn’s first solo appearance was at the Mariposa Folk Festival in 1967, and in 1969 he was a headliner. In 1970 he released his self-titled, solo album. Cockburn’s guitar work and songwriting won him an enthusiastic following. His early work featured rural and nautical imagery and Biblical metaphors. Raised as an agnostic, early in his career he became a Christian.[5] Many of his albums from the 1970s refer to Christianity, which in turn informs his concerns for human rights and environmentalism. His references to Christianity include the Grail imagery of 20th-century Christian poet Charles Williams and the ideas of theologian Harvey Cox.[6]

In 1970 Cockburn became partners with Bernie Finkelstein in the music publishing firm Golden Mountain Music.[7]

While Cockburn had been popular in Canada for years, he did not have a big impact in the United States until 1979, with the release of the album Dancing in the Dragon’s Jaws. “Wondering Where the Lions Are“, the first single from that album, reached No. 21 on the Billboard Hot 100 in the US in June 1980, and earned Cockburn an appearance on NBC‘s hit TV show Saturday Night Live.

Cockburn was married from 1969 to 1980 and has a daughter from that marriage.[citation needed] He wrote the song “Little Seahorse”, released on In the Falling Dark, in late 1975 about the time when his daughter wasin utero.[citation needed]

Through the 1980s Cockburn’s songwriting became increasingly urban, global and political as he became more involved with progressive causes. His political concerns were first hinted at on the albums: Humans,Inner City Front and The Trouble with Normal. They became more evident in 1984, with his second US radio hit, “If I Had a Rocket Launcher” (No. 88 in the US) from the Stealing Fire album. He had written the song a year earlier, after visiting Guatemalan refugee camps in Mexico that were attacked by Guatemalan military helicopters. His political activism continues to the present. Cockburn has travelled to countries such as Mozambique and Iraq, played benefit concerts, and written songs on a variety of subjects ranging from the International Monetary Fund to land mines. His internationalist bent is reflected in the many world musicinfluences in his music, including reggae and Latin music.

In 1991 Intrepid Records released Kick at the Darkness, a tribute album to Cockburn whose title comes from a phrase in his song “Lovers in a Dangerous Time“. It features the Barenaked Ladies‘ cover of that song, which became their first Top 40 hit and an element in their early success. This lyric was also referenced by U2 in their song “God Part II” from their album Rattle and Hum.

In the early 1990s, Cockburn teamed with T-Bone Burnett for two albums, Nothing but a Burning Light and Dart to the Heart. The latter included a song, “Closer to the Light”, inspired by the death of songwriter Mark Heard, a close friend of Cockburn and Burnett. Cockburn frequently refers to Heard as his favourite songwriter and he was one of many artists who paid tribute to Heard on an album and video titled Strong Hand of Love.

In 1998 Cockburn travelled with filmmaker Robert Lang to Mali, West Africa, where he jammed with Grammy Award-winning blues musician Ali Farka Toure and kora master Toumani Diabate. The month-long journey was documented in the film River of Sand, which won the Regard Canadien award for best documentary at the Vues d’Afrique Film Festival in Montreal. It was also invited for competition at the International Festival of Environmental Films in Paris.[8]

Some of Cockburn’s previously published material had been collected in several albums: Resume, Mummy Dust, and Waiting for a Miracle. His first greatest hits collection was Anything Anytime Anywhere: Singles 1979–2002, released in 2002.

In January 2003 Cockburn finished recording his 21st album, You’ve Never Seen Everything, which features contributions from Emmylou Harris, Jackson Browne, Sam Phillips, Sarah Harmer, Hugh Marsh, Jonell Mosser, Larry Taylor and Steven Hodges. (Taylor and Hodges, formerly of Canned Heat who performed at Monterey and Woodstock in the 1960s, may be known best for their work with Tom Waits).

Cockburn performed a set at the Live 8 concert in Barrie, Ontario, on July 2, 2005. Speechless, an instrumental compilation of new and previously released material, was released on October 24, 2005. His 22nd album, Life Short Call Now, was released on July 18, 2006.

Canadian senator and retired general Roméo Dallaire, who is active in humanitarian fundraising and promoting awareness, appeared on stage at the University of Victoria with Cockburn. The October 4, 2008, concert was held to aid the plight of child soldiers.[9]

In 2009 Cockburn travelled to Afghanistan to visit his brother, Capt. John Cockburn, and to play a concert for Canadian troops. He performed his 1984 song “If I Had a Rocket Launcher” and was temporarily awarded an actual rocket launcher by the military. Cockburn has stated that, while unsure of the original Invasion of Afghanistan, he supported Canada’s role there.[10]

Cockburn released his studio album Small Source of Comfort in 2011. “Lois on the Autobahn”, a cheerful and experiential instrumental recalling “Rouler sa bosse” from Salt, Sun and Time is a tribute to Cockburn’s mother, Lois, who succumbed to cancer in 2010.[citation needed]

Cockburn married his longtime girlfriend M.J. Hannett shortly after the birth of his second daughter, Iona (b. November 2011) in 2011.[11][12] As of 2014, the family lives in the San Francisco area, where Cockburn is writing his memoirs up to 2004.[13]

A documentary film, Bruce Cockburn Pacing the Cage,[14][15] was released in 2013 on television and a brief theatrical showing; directed by Joel Goldberg, gave a rare look into Cockburn’s music, life and politics


Tutta la vita – Lifetime

Tutta la vita

Mai lunga è la notte
se sai cercare tra le stelle
la via mai perduta

Anche se scivola il tempo
e resta qualche ferita
tu lo sai che puoi sperare

Mai sola lungo il sentiero
se guardi quell’anima vicina
che ti fa lume con un sorriso

E tu lo sai ne sei sicura
perchè senti la voce
nel cuore che batte

E se cadi trovi sostegno
nelle emozioni che
ti raccontano tutta la vita

20.01.2003 Poetyca

whole life

Long is not the night
If you can look to the stars
never lost the way

Even if the time slips
and remains some injury
you know you can hope for

Never alone on the path
soul if you look close
that makes you light with a smile

And you know it you’re sure
because you hear the sound
in the heart that beats

And if you fall you will find support
emotions that
tell you all my life

20.01.2003 Poetyca

Emozione – Emotion


Nasce la gioia
ed un sorriso
la racchiude
nasce un muto dolore
che in una lacrima
trova prigione
fonte della medesima
leggera emozione
libra le ali verso l’unico cielo
e scopri che tutto è contenuto
nello scrigno nel tuo cuore

06.01.2003 Poetyca


Joy is born
and a smile
the enclosing
born a mute pain
in which a tear
prison is
one source of
slight emotion
pound wings toward the sky only
and discover that everything is contained
in the chest in your heart

06.01.2003 Poetyca

Attesa – Wait


L’anima mia attende
da te ogni gesto
che possa rendere
unico il momento

Le tue colorate parole
sono vive e cercano
con ardente passione
quello che si cela

Ogni nostro passo
ha cancellato le paure
e reso forte il legame
che cementa il tempo

Con te solo ritrovo
la volontà e il destino
che di me volle il sorriso
che t’accompagni nel cammino

08.01.2003 Poetyca


My soul waits
you every gesture
which can make
single time

Your colorful words
lives and are looking for
with fiery passion
what is hidden

Every step we take
deleted fears
and made strong bond
that cements the time

Meeting with you only
the will and destiny
that he wanted me to smile
that go with thee on the way

08.01.2003 Poetyca

Il tuo Angelo – Your Angel

Il tuo Angelo

E’ lì che guarda,conosce tutto e legge nel cuore,
vede scivolare lacrime e nulla chiede…
Si crede dimenticato,forse mai cercato
ma non potrebbe mostrare nulla,
non potrebbe scaldarti il cammino
se non cerchi la sua strada:
fatta di soffi ed emozioni,
inaspettata forza e cose senza spiegazione.
Cercalo riflesso in un sorriso,nelle parole
che scivolano nel cuore in un sogno vivido :
è lui…Il tuo Angelo.

17.01.2003 Poetyca

Your Angel

He is there watching, he knows everything and reads in the heart,
see slide tears and asks nothing …
It is believed forgotten, perhaps never tried
but could not display anything,
could not warm up the path
if not looking his way;
made of puffs and emotions,
strength and unexpected things without explanation.
Seek reflected in a smile, in the words
slipping in the heart in a vivid dream:
… he is your angel.

17.01.2003 Poetyca

Non servono parole – You do not need words

Non servono parole

Vibra all’unisono l’Universo
e quel che dona non è
descrivibile in parola
– sarebbe di per sé prigione –
che valore toglie
ad ogni incanto
Distilla nel silenzio
ogni stagione
l’anima che espande
il suo sentire
– raccogliendo –
e non servono parole
perché il silenzio
è tutto nel riposo
del tuo respiro

11.12.2003 Poetyca

You do not need words

Vibrates in unison the Universe
and that giving is not
describable in words
– Would in itself prison –
that takes value
each spell
Distils in silence
every season
the soul expands
his feeling
– Meet –
and does not need words
because silence
is all the rest
your breath

11.12.2003 Poetyca

Strade – Streets


Servimi qui
la verità senza inganno :
preferisco la crudezza
alle mille parole
infarcite di miele
che mi vogliono portare
dove vuoi

Dammi solo certezze
sulla tua identità
che mi facciano capire
tutte le tue mire :
dove vuoi arrivare
con quel sorriso dipinto
e i passi nell’ombra

Chiuderò ora
la capacità di parlare
lasciando vuota
questa scatola magica :
hai voluto ingannare
Senza voltarmi indietro
seguirò solo la strada
della ragione

10.01.2003 Poetyca


You serve there for me
the truth without deception:
I prefer the rawness
the thousand words
peppered honey
to want to bring me

Just give me certainty
about your identity
I do understand
all your aims:
where you’re going
with that painted smile
and steps in the shadows

Now close
the ability to speak
leaving empty
This magic box:
You wanted to deceive
Without looking back
just follow the road
of reason

10.01.2003 Poetyca

Al pittore – To the painter

Al pittore

Sono densi colori
di vita e respiro
del soffio dell’anima
i tuoi aquiloni

Sono pioggia di Marzo
che leggera sfiora
un sorriso appena nato
e regala ad un fiore
proteso nell’immenso
un nuovo colore

Sono tavolozze vive
che respirano piano
per non fare rumore
tra ali di gabbiani
ed odore del mare

Quante girandole
quanta fatica
per i respiri del vento
per quell’attesa
di una parola
che non arriva

Son ciechi gli occhi
di chi non vede
tra le pieghe
dell’anima accesa
tutto il tuo valore

28.11.2003 Poetyca

To the painter

Colors are dense
Living and breathing
the breath of the soul
your kites

Have rain in March
that lightly touches
a smile newborn
and gives a flower
outstretched immense
a new color

Palettes are alive
breathing plane
not to make noise
between wings of seagulls
and smell of the sea

However …
How many windmills
how hard
for the breaths of wind
that wait for
one word
that never comes

Eyes are blind
who does not see
the folds
burning soul
your entire value

28.11.2003 Poetyca

Compagno di strada – Fellow traveler

Compagno di strada

C’è un cuore calpestato
senza più lacrime
derise e deluse
sono fuggite nell’abisso
C’è una solitudine riarsa
che stringe il pugno
nel silenzio che fa ombra
C’erano sorrisi
ora fuggiti via
C’erano giorni di sole
ora eclissati
C’erano sogni
ora trafitti
C’erano eterni attimi
che non ritrovi più
Glaciale il volto
della sconfitta
e l’anima dorme
nella prigione del silenzio
Neppure un urlo
scuote più il petto
e solo le maschere
di chi non comprende
riempiono gli occhi
di nuovo scherno

Scuote il capo
un vecchio cane
e con occhi umani
accompagna i passi
di chi non lo vede

04.11.2003 Poetyca

Fellow traveler

There is a heart trampled
no more tears
derided and disappointed
fled into the abyss
There is a parched solitude
clenching their fists
in the silence that casts a shadow
There were smiles
hours fled away
There were sunny days
hours eclipsed
There were dreams
pierced hours
There were moments eternal
not find more
Ice face
of defeat
and the soul sleeps
in the prison of silence
Not a scream
shakes more breast
and only masks
who does not understand
fill my eyes
again ridicule

He shakes his head
an old dog
and human eyes
accompanying steps
those who can not see

04.11.2003 Poetyca

Incantesimo perenne – Perennial Enchantment

Incantesimo perenne

Sottili lamine di luce
si stagliano sospese
regalando l’incanto
tra verdi foglie
del silente bosco
Solo un attimo
nell’atmosfera rarefatta
ferma il tempo
per donare stupore
Occhi guardano
e raccolgono magia
che scivola lieve
come acqua di fonte
nell’anima assetata
Polvere dorata
si deposita lenta
in soffio d’impalpabile armonia
L’umido odore
di natura dormiente
s’insinua respirandomi
nel cadenzato ritmo
d’una danza sconosciuta
che dolcemente m’inebria
Riconosco la vita
e m’avvolge
nel suo incantesimo perenne
28 .08. 2003 Poetyca
Perennial Enchantment

Thin sheets of light
stand suspended
offering the charm
among green leaves
the silent woods
Just a moment
in the rarefied atmosphere
stop time
donate to wonder
Eyes look
and collect magic
that slips slightly
as source water
thirsty soul
Gold dust
slowly accumulating
in impalpable breath of harmony
The damp smell
nature of dormant
breathing them creeps
the lilting rhythm
a dance of unknown
that intoxicates me softly
I recognize the life
and envelops me
in his spell perennial

28 .08. 2003 Poetyca

Musica del cuore – Music of the heart

Musica del cuore

Nessuno errore si commette
se in attesa si resta
di una musica che ci è compagna
il suo ritmo è guida
per condurre verso la gioia

Musica che ha nel cuore
lo spazio e la sede
e per l’armonia è nata

Con umiltà e senza fretta
ponendosi in ascolto
si ritrova il tracciato
di un percorso per noi nato

15.02.2003 Poetyca

Music of the Heart

No mistake you make
if you remain on hold
that there is a music companion
its rhythm is driving
to lead to joy

Music that has heart
space and location
and harmony is born

With humility and without haste
taking heed
you can find the path
a path for us born

15.02.2003 Poetyca

Parole sul foglio – Words on the sheet

Parole sul foglio

Parole su di te: foglio in attesa
che si colmino silenzi
parole sinuose e vive
che si donano senza tempo
parole nate tra le pieghe
di un nuovo sorriso
o tra i palpiti di una canzone
che in armonia scivola dentro
Parole rincorse dal vento
e tra riflessi argentei
segnano il filo segreto
di un pensiero
rivestito d’emozione
Parole che scorrono ora per te
e senza più domande
restano impigliate
nell’anima che non le vuole cancellare

30.08.2003 Poetyca

words on the page

Words about you: sheet pending
remedying that silences
winding words and lives
without giving themselves time
words born in the folds
a new smile
or between the beats of a song
in harmony slips in
Words chased by the wind
and between silvery reflections
mark the secret thread
a thought
coated with emotion
Words that flow time for you
and no more questions
soul who did not want to delete

30.08.2003 Poetyca

Tempo di riflessione – Time for reflection

Tempo di riflessione

E sei tu
frammento di fuoco
che non estirpi la via
tra immutate stagioni
che lasciano la scia
di ogni ipocrisia
Sei tu
cenere che colora
sporcando i muri
di questo aver creduto
allo specchio cristallo
di attimi vissuti
senza freddezza
senza riserve
per quel mio essere
come tu sai

Ma viene il tempo
della riflessione
dei cordoni stretti
per riparare il cuore
Quel tempo senza inganno
per essere io:
Libera nel mio cielo
con il mio orgoglio
di essere vissuta
e continuare a farlo
frastagliando i sogni
come nuvole fatate
o respirando colori
che neppure conosci
e che non hai mai
voluto sfiorare
in punta di sguardo

Si, viene il tempo
della consapevolezza
e senza amarezza ormai
sarò io quella capace
di essere sempre
oltre le frontiere
della tua ruvida attesa
di un sorriso
che non verrà mai:
estirpato dalla crudezza
di una realtà
che non avevo mai guardato
e che mi hai gettato in faccia
con il tuo essere solo
quello che non mi ha letta mai

07.01.2003 Poetyca

Time for reflection

And you are
fragment of fire
not eradicate way
unchanged between seasons
leaving the trail
any hypocrisy
Are you
ash color
soiling walls
believing this
mirror glass
of moments lived
without cold
for that my being
as you know

But the time comes
narrow cords of
to repair the heart
That time without deception
for I:
Freedom in my sky
with my pride
of living
and continue to do so
jagged dreams
as cloud fairy
or breathing color
that not even know
and you never
wanted to tap

It is time
and without bitterness now
I’m the one capable
always be
beyond borders
of your rough waiting
a smile
that will never be:
extirpated from the crudeness
of a reality
I had never looked
and I’ve thrown in my face
be alone without you
some you have never read in me

-07.01.2003 Poetyca

Gocce d’incanto – Enchanted Drops

Gocce d’incanto

Un bimbo è il più bel dono
che la vita ci fà
ma ricordiamo
che non c’appartiene
ed anche lui insegnare
a noi potrà
Occhi stupiti
e profumo di sogno
mano che stringe
il nostro universo
Dondolio di culla
nel sussurrare d’un canto
è per noi oceano d’amore
Un bimbo è corsa su prati
con la gioia del tempo
che scorre impalpabile
Gocce d’incanto
che espande sorriso
al suon d’una voce

19.12.2003 Poetyca

Enchanted Drops

A child is the best gift
that life makes us
but remember
that does not c’appartiene
and he also taught
we can
astonished eyes
and fragrance of a dream
hand gripping
our universe
Rocking the cradle
the whisper of a song
ocean of love for us
A child ran on lawns
with the joy of
flowing impalpable
Enchanted Drops
that expands smile
the sound of a voice
19.12.2003 Poetyca


Delicatezza di un sogno
in tenue colore
di petali rosati
che l’acqua accarezza
Leggerezza d’un soffio
che galleggia sospeso
in pennellate lievi
che respirano eterno
19.09.2003 Poetyca


Sensitivity of a dream
pale in color
rose petals
that the water caresses

Lightness of a breeze
Floating in the air
in mild strokes
breathing forever

19.09.2003 Poetyca

Senza nome – Nameless

Senza nome

Sei incanto che palpita e mai smette
sei l’abbraccio della mia notte
sei respiro d’infinito
che apre le ali in un cielo lontano
a me giunge e colma vuoto arcano
Sei vela nel vento
sei fantasia che colora ogni istante
sabbia mai perduta tra conchiglie e perle
tutto in te è vita che mi raggiunge per coronare
ogni soffio d’incanto
Nella notte mi voglio ranicchiare nei tuoi pensieri
farmi avvolgere nel manto del suo crine
che si scioglie tra stelle e luna
Sul tuo cuore- diamante
che di splendore è dono
tra languidi silenzi
e note accese d’amore
Tu sei infinito
senza nome

29.09.2003 Poetyca


You are charming and beats that never stops
You are the embrace of my night
You are breath of infinity
that spreads its wings in a distant sky
comes to me and fills empty arcane
You are sailing in the wind
You are fantasy that colors every moment
Sandy never lost between shells and pearls
everything is in you life I reach to crown
every breath of enchantment
In the night I want to roll me in your thoughts
to wrap me in the mantle of her hair
that melts between stars and moon
On your heart-diamond
that is the gift of brilliance
between languid silence
and notes of love lit
You are infinite

29.09.2003 Poetyca

Fantasia – Fantasy


Che male c’è a vivere un sogno
e farsi trascinare dai suoi colori
atmosfere dipinte che tingono
occhi che cercano vita
Se la notte respiro ancora
con le mie ali aperte
e nei voli ti raggiungo
è perchè io credo
Leggerezza avvolge
e trasporta via il grigio
soffio ancora sui pensieri
e coloro la vita che palpita

17.03.2003 Poetyca


What harm is there to live a dream
and be carried away by the colors
atmofere painted that dye
eyes looking for life
If the night I’m still breathing
with my wings open
and I’ll catch flights
I believe it is because
Lightweight wrap
and carries away the gray
more thoughts on the breath
life and those pounding

17.03.2003 Poetyca

Rotte diverse – Different routes

Rotte diverse

Chi sà donare amore
lo ritroverà un giorno
ma non è sempre compreso
quel che si perde ora – tutte le ferite –
troveranno il loro senso
Rotte diverse intersecano destino
e trascenderne il senso
è suono che guida
Ali e luce verso il centro
perchè nel Tutto è il senso
Conosco e taccio
respiro ed osservo
mentre ogni passo
regala risveglio
Raccolgo gocce e restituisco soffio

08.03.2003 Poetyca

Different routes

Who knows how to give love
find him one day
but it is not always included
what is lost now – all wounds –
find their way
Different routes intersect fate
and transcend the sense
sound that is driving
Ali and light into the
Everything is because in a sense
I know and am silent
breath and look
while each step
gives awakening
I collect breath drops and returns
08.03.2003 Poetyca

Conosco – I know


Conosco lacrime
e pugni stretti nella notte
– ferite che solcano –
il muro del pianto

Conosco oceani di parole
troppo dure da sopportare

Mentre avrei voluto
accarezzare sogni
– stelle lucenti –
per ogni temuto momento
di buio tormento

Conosco bocche chuse
anche se tutto sapevano

Conosco l’amara solitudine
di chi gonfia il petto
con orgoglio e conficca
le unghie nel palmo

Conosco urla
tacite urla
tra sperdute prigioni
– nel confine del silenzio –

Conosco la lotta
che fa reagire ed alzare
per una volta ancora il capo
a chiedere alle stelle
di brillare adesso
per preparare la fuga
da tormento e occhi di paura

Conosco la donna che sono
e che mai ha piegato il ginocchio
alla triste resa di chi
non sa sciogliere i lacci
di putride prigioni

Conosco corse
come un cavallo pazzo
in spazi aperti
a scuotere capelli al vento

Conosco pianure e vette
nei voli tra rarefatte atmosfere
perchè è il coraggio
che scorre tra soffi di vita
e sconfinati misteri

Conosco la donna che sono
con la voglia di raccogliere
in occhi allagati di pianto
le tracce di luce
e il suo unico senso
nell’infinito amore

06.12.2003 Poetyca

I know

I know tears
and fists clenched in the night
– Wounds that cross –
The Wailing Wall

Know oceans of words
too hard to bear

While I would have liked
cherish dreams
– Shining stars –
for every moment feared
dark torment

Know mouths Sledges
even though everyone knew

I know the bitter loneliness
who inflates his chest
with pride and sticking
nails in the palm

I know screams
silent screams
between remote prisons
– The edge of silence –

I know the fight
that does react and raise
to once again head
to ask the stars
to shine Now
prepare for the flight
from the eyes of torment and fear

I know women who are
and never bent the knee
the sad yield of about
untie the laces do not know
of putrid prisons

I know racing
like a crazy horse
open spaces
shaking her hair to the wind

I know the plains and peaks
flights between the rarefied atmosphere
Why is courage
flowing between breaths of life
and boundless mysteries

I know women who are
with the desire to gather
in eyes flooded with tears
traces of light
and his unique sense
infinite love

06.12.2003 Poetyca

Pensiero – Thought


Nel traffico e nella fretta
fermati ogni tanto
solo per ascoltare
quel leggero colpo di vento
è la brezza del mio pensiero
è presenza per dire
che…ti sono accanto

19.09.2003 Poetyca


In traffic and in a hurry
you can occasionally stopped
just listening
the slight gust of wind
is the breeze of my thoughts
is there to say
that… I m next to you

19.09.2003 Poetyca

Madre Teresa – Mother Teresa

Madre Teresa

con la forza di un sorriso
hai nutrito l’umanità crocifissa
Tu goccia dell’oceano d’Amore
che ha dissetato del corpo
e dell’anima le arsure
Piccola donna
che hai valicato confini
oltre il dubbio e la ragione
e quel che appariva
solo un’impossibile idea
è divenuto il miracolo
che continua a vivere
per la sofferenza dei dimenticati
Sei ora icona della Speranza
che mai abbandona
chi fa scaturire l’acqua dalla roccia
e mai vacilla con la forza dell’Amore

16.10.2003 Poetyca

Mother Teresa

Mother …
with the power of a smile
you have fed humanity crucified
You drop the ocean of Love
he drank of the body
and the scorching heat of the soul
Little Women
you have crossed borders
beyond doubt and reason
and what seemed
just an impossible idea
has become the miracle
who continues to live
for the suffering of the forgotten
You are now an icon of hope
who never abandons
Who does water flow from the rock
and never wavers with the force of Love

16.10.2003 Poetyca


I dEUS sono un gruppo musicale indie rock di Anversa (Belgio), nato all’inizio degli anni novanta e tuttora attivo.
Il loro stile è caratterizzato da una eclettica combinazione di elementi tratti da diversi generi musicali, in particolare rock, punk, blues e jazz, in cui si
riconoscono l’influenza di artisti eterogenei quali Velvet Underground, Captain Beefheart, Charles Mingus e Leonard Cohen.
Il nucleo originale dei dEUS, formato da Tom Barman, Stef Kamil Carlens, Klaas Janzoons e Jules De Borgher, si formò nel 1991 ma pubblicò il primo album in studio nel 1994.

Il loro lavoro di debutto, Worst Case Scenario, viene talvolta considerato uno degli album più influenti degli anni ’90, e rivela già completamente
l’eclettismo stilistico di questa band. Vi si trovano elementi che ricordano Sonic Youth, Yo La Tengo e Pixies, composti in un art rock arricchito di soluzioni jazz e sperimentali.

Nel 1993 si unisce a loro l’eclettico chitarrista e pittore Rudy Trouvé, artefice delle copertine dei primi lavori, che lascerà la band due anni dopo.

Nel 1995 i dEUS pubblicarono un EP intitolato My Sister Is My Clock composto da una sola traccia della durata di 25 minuti e composta a sua volta da 13 brevi tracce.

Nel 1996 il loro secondo album In a Bar, Under the Sea, rispetto al precedente più orientato a soluzioni melodiche e pop, pur interpretate in uno spirito arty.

Dopo l’abbandono di Carlens (che decide di formare una band tutta sua, i Moondog Jr.), il gruppo pubblicò The Ideal Crash (1999), il loro disco più conosciuto, nel quale il gruppo riuscì a fondere l’anima psichedelica e alla continua ricerca di nuove sonorità, con quella più intima e pacata. In questo album infatti sono presenti canzoni che ricordano lo stile di Worst Case Scenario, come ad esempio la traccia d’apertura Put the freaks up front e la title track The Ideal Crash, ma anche canzoni più melodiche come Sister Dew e Instant Street, per finire al lo-fi di Dream sequence #1.

Barman nel 2003 scrive e dirige il film Any Way the Wind Blows.

Nel 2004 Barman ruppe il silenzio, collaborando con C.J. Bolland alla creazione del progetto di musica elettronica chiamato Magnus. Diversi cambiamenti di organico portarono più volte la band sul punto dello scioglimento. Nel 2005, tuttavia, Barman ha pubblicato (insieme a una formazione rinnovata e inedita:
Klaas Janzoons, Stéphane Misseghers, Alan Gevaert e Mauro Pawlowski) il quarto album dei dEUS, Pocket Revolution.

Nel 2007 il gruppo è tornato in studio per registrare il quinto lavoro dal titolo Vantage Point uscito il 21 aprile del 2008. A questo lavoro collabora Karin Dreijer Andersson dei Knife (in Slow). La protagonista del videoclip del singolo Eternal Woman è l’attrice toscana Martina Stella.

Il frontman Tom Barman nel gennaio 2011 aveva dichiarato che ad aprile 2011 sarebbe uscito il nuovo album dal titolo Keep You Close, uscita poi posticipata per il settembre dello stesso anno. Il 19 luglio 2011 esce il primo singolo, dal titolo Constant Now, mentre il nuovo album è uscito il 20 settembre dello stesso anno. Ospite della band, in due tracce, Greg Dulli (Afghan Whigs).

Poche settimane dopo la pubblicazione di Keep You Close, la band ritorna in sala di registrazione e attraverso il suo sito ufficiale la band annuncia l’uscita di un nuovo album, pubblicato l’8 giugno 2012 ed intitolato Following Sea.

Alla fine del 2014 la band pubblica, in occasione del ventennale dalla sua formazione, l’antologia doppia “Selected Songs 1994-2014” che raccoglie gli episodi più significativi tratti dalla loro discografia.


Deus (styled as dEUS) is a rock band based in Antwerp, Belgium, whose only continuous members up to the present day are Tom Barman (vocals, guitars) and Klaas Janzoons (keyboards, violin). The rest of the band’s line-up currently consists of drummer Stéphane Misseghers, bassist Alan Gevaert and guitarist/backing vocalist Mauro Pawlowski.

Formed in 1991, Deus began their career as a covers band, but soon began writing their own material Their musical influences range from folk and punk to jazz and progressive rock. They first came to attention in Humo’s Rock Rally of 1992, and after the release of the four-track EP “Zea”, they were offered a recording contract with Island Records. They became the first Belgian indie act ever to sign to a major international label


E forse – And perhaps

E forse

…E nella notte
cadono stelle
– le tue parole –
bagliori silenti
e schegge di luna
che portano a casa
ancora una volta
il senso del tempo
non ancora perduto

…E nel gorgo di sospiri
raccogli attimi
avanzi di un sogno
che non toccavi più
– forse dimenticato –
o pieno di patina
lo tenevi nascosto

…E forse
ancora respira
nelle acque quiete
di una solitudine
ancora cercata
ma per pennellare
ogni suo istante
di polvere dorata

05.11.2003 Poetyca

And perhaps

… And in the night
falling star
– Your words –
silent glow
and slivers of moon
bringing home
not yet lost

… And in the maelstrom of sighs
collect moments
remnants of a dream
that it was not more
– Perhaps forgot –
and full of patina
you kept it hidden

And maybe …
still breathing
quiet waters
a loneliness
still sought
but to brush
every moment
of gold dust

05.11.2003 Poetyca

Nel vento – In the wind

Nel vento

Raccolta d’immagini
sfoglia i ricordi
avvinghiati all’anima
cercano spazio per il volo
Sospiri tingono
queste pareti immote
e raccogliendo i sogni
ora posso correre
Scalza respiro
su nuovi orizzonti
senza più lacrime
Parole restano
su fogli immacolati
e come petali…
Respirano nel vento

06.02.2003 Poetyca

In the wind

Image Gallery
Browse memories
clinging to the soul
looking for space flight
Sighs dye
these walls motionless
and collecting dreams
I can now run
Barefoot breath
to new horizons
no more tears
Words are
on sheets immaculate
like petals and …
Breathe in the wind
06.02.2003 Poetyca

Gli occhi al cielo

Gli occhi al cielo

Povero cuore
che cerchi percorsi
vorresti voci vicine
ed il deserto attraversi
tra sospiri infiniti
che al vento
si affidano ad occhi socchiusi
Uomo che navighi la vita
e ti areni su remote scogliere
in cerca di un faro
che indichi il luogo
dove aprire il pugno
rimasto a lungo chiuso
a trattenere lacrime e sale
– Tu non temere –
ed ascolta la guida leggera
che divien brezza nelle notti di luna
e raccoglie i sospiri di vento
asciuga in carezza lacrime
sospinge in palpiti il cuore
se soltanto volgessi gli occhi al cielo

24.08.2003 Poetyca

Eyes to the sky

Poor heart
you’re looking for paths
would like to close items
and the desert crossing
between endless sighs
that the wind
rely on squinting
Man surfing life
and you stranded on remote reefs
in search of a lighthouse
indicating the place
where open fist
long been closed
to hold back tears and halls
– You do not worry –
and listen to the guide light
which becomes a breeze in the moon
and collects the sighs of wind
dries tears caress
drives in beating heart
if only he turned his eyes to heaven

24.08.2003 Poetyca

Preghiera – Prayer


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

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



Una spruzzata di stelle
con la luna tremante
e tanti sogni in attesa
fanno la notte

Un ricordo leggero
di voci nel cuore
risate e gioie
che colorano il tempo

Poi il meritato riposo
per membra stanche
e la promessa solenne
di esserci domani

Si spengono le stelle
e tra sorrisi e speranze
restano accesi i sogni


16/02/2003 Poetyca

Good night

A sprinkling of stars
trembling with the moon
and many dreams waiting
make the night

A reminder light
of voices in the heart
laughter and joy
coloring time

Then the well-earned rest
for tired limbs
and the solemn promise
to be there tomorrow

Tomorrow …
The lights are stars
and between smiles and hopes
remain on the dreams


16/02/2003 Poetyca

Soft Cell

Soft Cell è un duo britannico di musica elettronica dei primi anni ottanta che riscosse un buon successo di pubblico e di critica, composto da: Marc Almond (voce) e David Ball (sintetizzatore) e riformatosi poi nel 2003.

Le loro canzoni, di orientamento musicale synth-pop, oltre che raccontare storie d’amore, si focalizzano spesso su tematiche controverse quali il sesso estremo, il travestitismo, l’uso di droghe e persino l’omicidio.


Soft Cell are an English synthpop duo who came to prominence in the early 1980s, consisting of vocalist Marc Almond and instrumentalist David Ball. The duo are principally known for their 1981 hit version of “Tainted Love” (#8 US) and 1981 debut album entitled Non-Stop Erotic Cabaret.

In the United Kingdom, they had ten Top 40 hits including “Tainted Love” (#1 UK), “Torch” (#2 UK), “Say Hello, Wave Goodbye” (#3 UK), “What!” (#3 UK), and “Bedsitter” (#4 UK), and also had four Top 20 albums between 1981 and 1984. In 1984, the duo split but reformed from 2001 to 2004 to tour and record new material, releasing their fifth studio album, Cruelty Without Beauty in 2002.

Soft Cell’s songs have been covered by various artists including Nine Inch Nails, David Gray, Nouvelle Vague, Marilyn Manson, and A-ha.[4] Their track, “Memorabilia”, earned recognition for the band as pioneers of the synth-oriented techno genre.[5] The duo have sold 10 million records worldwide.





Una spruzzata di stelle
con la luna tremante
e tanti sogni in attesa
fanno la notte

Un ricordo leggero
di voci nel cuore
risate e gioie
che colorano il tempo

Poi il meritato riposo
per membra stanche
e la promessa solenne
di esserci domani

Si spengono le stelle
e tra sorrisi e speranze
restano accesi i sogni


16.02.2003 Poetyca


Good night

A sprinkling of stars
trembling with the moon
and so many dreams on hold
make the night

A reminder light
of voices in the heart
laughter and joy
coloring time

Then the well-earned rest
for tired limbs
and the solemn promise
to be there tomorrow

Tomorrow …
Turn off the stars
and between smiles and hopes
stay on the dreams

Goodnight …

16.02.2003 Poetyca


Se anche tu – If you too

Se anche tu
Negli occhi del mondo
ricerco la quiete
e non posso trovarla
nel cielo tra i voli sento sospiri
che accolgo in silenzio…
Ma se anche tu aprissi le ali
e cercassi la mia presenza…
Mi troveresti a volare a te accanto.
18.01.2003 Poetyca
If you too

In the eyes of the world
I seek peace
And we can find
between flights in the sky hear sighing
that I accept in silence …
But if you opened my wings
and seek my presence …
Find me to fly next to you.
18.01.2003 Poetyca