Risultati della ricerca per: 2009

Note – Notes


Note

Note delicate colpiscono il cuore,
aprono un varco custodito per anni….lontano silenzio
che fiorisce ora nel sorriso di un bambino
tra i sogni mai finiti e quegli occhi grandi ad esplorare il mondo.

Note che sono essenza e vita senza confine
tra le pieghe dell’esistere che s’innalza senza timore
dove le parole sono linfa, essenza densa di colore

Passato che abbraccia il volo di un luminoso futuro
e non sgretola mai la forza di lottare per la vita vera
tra stelle di cartone ed ebbrezza di un solo respiro

Paure abbattute e pause della ricerca viva
nuova libertà per chi ora sa ricondursi alla luce
di un sentiero mai dimenticato ed inciso nella mano.

Soffio ed arpeggio che vibrando abbraccia essenze stanche
e nel sorriso dipinge volti e ciocche sparse sul cuscino
che incorniciano il volto in chi sereno si lascia andare.

04.11.2009 Poetyca

Notes

Note delicate affecting the heart,
open a gate guarded for years …. far silence
blooming now in the smile of a child
between dreams and big eyes never finished exploring the world.

Note that essence and life without borders
in the folds of existence that rises without fear
where words are sap, essence full of color

Past that embraces the flight of a bright future
and never crumble the strength to fight for real life
between cardboard stars and thrill of a single breath

Faure torn down and pause live search
new freedom for those who now knows attributable to light
a path carved in the hand and never forgotten.

Breath and arpeggio that embraces vibrating essences tired
and the smile painted faces and hair scattered on the pillow
framing the face in those peaceful surrenders.

Soffio silente – Silent Breath


Soffio silente

Senza voce resta
il mio cuore,
raccogliendo istanti,
socchiudendo gli occhi
alla musica di un respiro.

In questo spazio
nulla conta, nulla ruggisce
per farsi strada
e scivolando come quieta onda
raccolgo il valore
di un’armonica equidistanza.

Tutto è relativo,
tutto si trascina
ma lambendo solo il soffio
ed il battito del cuore
sai ritrovare senso
ad un silenzio ricco di nulla.

Mi rivesto di petali,
mi riconduco al centro
e ritrovo quel che da sempre
era ed i miei occhi
non sapevavo vedere.

Il seme silente nutro,
in pennellate lievi
senza fretta alcuna.

Stretta in questo silenzio
che non è rinuncia
o momento sofferto:
scie di colore accarezzano
e offrono presenza viva
che non scaglia intorno
nastri di parole.

18.04.2009 Poetyca

Silent Breath

Voiceless remains
my heart
collecting moments,
squinting
the music of a breath.

In this space
nothing matters, nothing roars
their way
and slipping as quiet wave
pick value
a harmonic spacing.

Everything is relative,
All you drag
lapping, but only breath
and heartbeat
know to find meaning
a silence full of nothing.

I get dressed with petals,
brings me to center
meeting and what has always
was and my eyes
sapevavo not see.

The seed I am silent,
in mild strokes
without any hurry.

Close in this silence
which is not surrender
time or suffered:
trails of color pat
and offer living presence
that throws around
ribbons of words.

18.04.2009 Poetyca

La meditazione della rana Zen – The Frog Zen meditation


La meditazione della rana zen

La rana zen si recò dal suo prezioso e stimato maestro per chiedergli ragguagli sulla sua pratica meditativa.

– Maestro – esordì – ho la sensazione d’attraversare un acquitrino disgustoso e irto di pericoli. Sono aggressiva. Il mio livello di sopportazione è diminuito parecchio. Basta un nonnulla e mi irrito. Sono così confusa che non riesco più a meditare. Che fare?

– Chiariscimi un po’ la tua meditazione. – Cos’è che ti ho insegnato, figliola?

– Maestro – replicò prontamente la rana, evidentemente contenta dalla piega presa dall’insolito discorso – la mia meditazione consiste nell’osservare il respiro, l’aria che entra, quella che esce, le pause. Prendo atto di tutto ciò che accade. Osservo, persino, la difficoltà che provo talvolta a respirare, nonché la paura nel sentirmi più libera, centrata e in sintonia con l’universo quando il respiro diventa prima più fluido, poi via via impercettibile. Ci sono momenti in cui la mia osservazione si fa più precisa. Non osservo più le fluttuazioni del respiro, bensì la mente stessa che genera l’impulso a respirare.

– Figliola, cos’è la meditazione?

– La meditazione vera e propria mi accede quando i pensieri si fermano da sé.
Meditazione nel Web » Immagini per la meditazione (la foto è © dreamstime.com)

– Perché sei così suscettibile? Rispondi subito!

La rana divenne perplessa. Il maestro l’interrogava sulla soluzione ai suoi stessi problemi. Ma non era lui che avrebbe dovuto risponderle? Tuttavia, senza nemmeno rifletterci …

– Sono troppo presa dai pensieri. Mi affidato troppo alla mente. Persino i miei giochi si sono trasformati in esercizi mentali.

L’ombra di un rude bastone pronto a colpire si stagliò sull’acciottolato sconnesso dello splendido giardino in cui sedevano.

– Che suggerisci? L’incalzò il venerabile.

– Più contemplazione, maestro. Ammirare in silenzio il sole che sorge. Tener conto della natura. …

– Non basta. Spingiti oltre!

– Ammirare il cosmo, il creato, l’increato. Ciò che c’era e non esiste più. Quello che potrebbe accadere, ma non avverrà mai. Percepire il presente.

– Non basta. Spingiti oltre!

– Contemplare ciò che non ammette replica. Argomentò sorridente la rana.

E piovve.

The Frog Zen meditation

The Zen Frog went from his valuable and esteemed teacher to ask him details about his meditation practice.

– Master – began – I have the feeling of crossing a swamp disgusting and fraught with dangers. They are aggressive. My endurance level has decreased a lot. Just the slightest thing and I get irritated. I’m so confused that I can not meditate. What to do?

– Chiariscimi a bit ‘your meditation. – What I have taught you, girl?

– Maestro – promptly replied the frog, evidently pleased by this unusual turn of speech – my meditation is to observe the breath, the air enters, the one that comes up, pauses. I take note of everything that happens. I observe, even, sometimes I feel the difficulty to breathe, and feel freer in fear, centered and in tune with the universe when the first breath becomes more fluid, then gradually imperceptible. There are times when my observation becomes more accurate. Do not look over the fluctuations of the breath, but the mind itself that generates the impulse to breathe.

– Daughter, what is meditation?

– Meditation real when I accessed the thoughts stop by itself.
Meditation on the Web »Free meditation (photo © dreamstime.com)

– Why are you so touchy? Reply now!

The frog became puzzled. The teacher questioned on the same solution to their problems. But it was not him that was supposed to answer? However, not even think about it …

– They are too preoccupied with thoughts. I committed too much to mind. Even my games became mental exercises.

The shadow of a rough stick ready to strike loomed bumpy cobblestones of the garden where they sat.

– What do you suggest? The urged the venerable.

– More contemplation, master. Admire in silence the rising sun. Take account of nature. …

– It is not enough. Go further!

– Admire the cosmos, creation, the uncreated. What was and no longer exists. What might happen, but will never happen. Perceiving this.

– It is not enough. Go further!

– Contemplate that which does not allow. He argued the frog smiling.

It rained.

Cat Stevens Greatest Hits


Yusuf Islam, nato Steven Demetre Georgiou e a lungo conosciuto con il suo nome d’arte Cat Stevens (Londra, 21 luglio 1948), è un cantautore britannico.

Figlio di padre greco-cipriota (Stavros Georgiou) e madre svedese (Ingrid Wickman), cresce a Shaftesbury Avenue, nel quartiere di Soho a Londra, sopra il ristorante di proprietà del padre dove veniva spesso suonata musica popolare greca, dalla quale verrà influenzato.[2] Per un breve periodo della sua infanzia si sposta con la madre a Gävle in Svezia, dove impara i primi rudimenti della pittura dallo zio Hugo. Ciò influenzerà la carriera artistica del futuro Cat Stevens, spesso autore delle copertine dei propri album.

All’inizio della sua carriera musicale, Georgiou adotta il nome “Cat Stevens” dopo che un’amica gli fa notare che i suoi sembrano gli occhi di un gatto. Siamo in pieno periodo Swinging London, e Stevens incarna in pieno lo stereotipo del cantante pop commerciale dell’epoca, un’immagine dalla quale egli si distanzierà notevolmente negli anni a seguire. Dopo i primi due album Matthew and Son e New Masters, che ottengono un tiepido successo soprattutto grazie a qualche singolo come I Love My Dog, Stevens si ammala gravemente di tubercolosi e passa un certo periodo in un sanatorio di Midhurst, nella campagna inglese. Qui comincia a riflettere sul proprio futuro, sulla propria carriera (cambia casa discografica), sul proprio stile di vita, decidendo di operare un drastico cambiamento anche a partire dall’immagine: capelli più lunghi, barba e abiti più informali.

Il periodo lontano dalle scene lascia il segno e nel giro di due anni (1970 e 1971) dà alle stampe Mona Bone Jakon, Tea for the Tillerman e Teaser and the Firecat, che lo faranno diventare famoso in tutto il mondo: Lady D’Arbanville che arriva prima in Francia per quattro settimane, seconda nei Paesi Bassi ed ottava nel Regno Unito, Wild World, Father and Son, Morning Has Broken, Moonshadow, Peace Train tra le più celebri. Da segnalare la presenza tra i musicisti di artisti del calibro di Peter Gabriel (flauto in Katmandu) e Rick Wakeman, all’epoca quasi sconosciuti ai più.

Lo stile musicale che ne esce fuori è quello che contraddistinguerà Cat Stevens per tutta la sua carriera: chitarre acustiche in primo piano, sonorità delicate, richiami alla tradizione greca, testi a metà strada tra la canzone d’amore ed il misticismo, il tutto condito dalla calda vocalità dello stesso Stevens. In questo periodo partecipa alla colonna sonora del film Harold e Maude, con brani già editi e i due inediti Don’t Be Shy e If You Want to Sing Out, Sing Out. Gli album successivi Catch Bull at Four, Foreigner, Buddha and the Chocolate Box e Numbers abbandonano in parte lo stile acustico per soluzioni sperimentali più elettriche.
Yusuf Islam/Cat Stevens (2009)
Decisivo è in tal senso l’ingresso, nel gruppo di musicisti che accompagna Stevens, del tastierista Jean Roussell. Tra i brani di maggior successo di tali album vi sono Sitting, The Hurt e Oh Very Young. Nel frattempo Stevens intraprende una serie di tour intorno al mondo e arriverà a vendere oltre quaranta milioni di dischi. Il suo unico concerto in Italia si tiene a Roma nel 1974. Si trasferisce successivamente in Brasile per motivi di tasse, e comincia ad avvicinarsi a tematiche prettamente religiose. Nel 1976 suo fratello, di ritorno da un viaggio a Gerusalemme, gli regala una copia del Corano: quest’avvenimento segnerà la vita del cantautore.

Nel 1977, dopo aver rischiato di morire annegato a Malibù, secondo un aneddoto da lui stesso citato più volte, Stevens si converte all’Islam adottando il nome Yusuf Islam. Incide ancora Isitzo e Back to Earth dopodiché si ritira completamente dalle scene e diventa un membro eminente della comunità musulmana di Londra, aprendo anche la Islamia Primary School, una scuola nel nord della capitale britannica. Balza agli onori delle cronache nel 1989, quando apparentemente appoggia la fatwa lanciata contro lo scrittore Salman Rushdie per i suoi I versi satanici. In realtà Islam, il quale si trovava al Kingston Polytechnic di Londra per un incontro con gli studenti, si era limitato a spiegare il perché di quella condanna da parte del mondo musulmano, senza mai invocare direttamente alcuna sanzione, precisando successivamente che non avrebbe appoggiato la richiesta dell’ayatollah Khomeini in quanto lesiva della legislazione britannica. Questa controversia comunque gli avrebbe causato l’ostracismo di gran parte del mondo musicale per lungo tempo.

Nel 2004 Islam è di nuovo nell’occhio del ciclone quando gli viene negato l’ingresso negli USA perché il suo nome è nella lista degli indesiderati dopo gli eventi dell’11 settembre 2001. Il cantautore si trovava su un volo Londra-Washington, quando all’improvviso l’aeroplano viene dirottato in un altro aeroporto e Islam viene trattenuto e fatto tornare in patria. Il caso fa mobilitare anche l’allora Ministro degli Esteri britannico Jack Straw in difesa del cantante. Yusuf Islam vive tuttora a Londra con sua moglie e i suoi cinque figli. Ha fondato associazioni benefiche come Muslim Aid e Small Kindness per assistere le vittime della carestia in Africa. Inoltre, il cantante ha donato parte delle royalties del suo Box Set americano del 2001 al fondo per le vittime degli attentati dell’11 settembre 2001.

Tornato a calcare le scene, collaborando di nuovo con Peter Gabriel in occasione di un concerto in onore di Nelson Mandela a Johannesburg nel 2013, duettando con Ronan Keating il brano Father and Son, nel 2006 ha pubblicato l’album An Other Cup. Nel 2007 pubblica un DVD live, Yusuf’s Cafè Session, registrato durante un concerto tenuto al Porchester Hall di Londra, mentre nel 2009 esce il suo album Roadsinger, per il quale nel 2011 si è esibito in un tour europeo. Nel 2012 ha scritto, sceneggiato e prodotto un suo musical, denominato Moonshadow, in world premiere a Melbourne, con 58 appuntamenti in Australia: il tour europeo è ancora da definire. Nel 2014 partecipa come ospite alla serata iniziale del Festival di Sanremo dove propone Peace Train, Maybe There´s a World (con citazione di All You Need Is Love dei Beatles) e Father and Son e annuncia il suo prossimo album, in fase di ultimazione. Nel 2014 esce il suo ultimo album Tell ‘Em I’m Gone, metà cover e metà scritte da lui, accompagnato dal nuovo tour Peace train… late again tour con un’unica data italiana al Forum di Assago.

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

Cat Stevens

Yusuf Islam (born Steven Demetre Georgiou, 21 July 1948), commonly known by his former stage name Cat Stevens, is a British singer-songwriter, multi-instrumentalist, humanitarian, and education philanthropist. His 1967 debut album reached the top 10 in the UK, and the album’s title song “Matthew and Son” charted at number 2 on the UK Singles Chart. His albums Tea for the Tillerman (1970) and Teaser and the Firecat (1971) were both certified triple platinum in the US by the RIAA.

His 1972 album Catch Bull at Four spent three weeks at number one on the Billboard 200, and fifteen weeks at number one in the Australian ARIA Charts. He earned two ASCAP songwriting awards in 2005 and 2006 for “The First Cut Is the Deepest”, and the song has been a hit for four different artists. His other hit songs include “Father and Son”, “Wild World”, “Peace Train”, “Moonshadow”, and “Morning Has Broken”. In 2007 he received the British Academy’s Ivor Novello Award for Outstanding Song Collection.

In December 1977, Stevens converted to Islam[10] and adopted the name Yusuf Islam the following year. In 1979, he auctioned all his guitars for charity[11] and left his music career to devote himself to educational and philanthropic causes in the Muslim community. He was embroiled in a long-running controversy regarding comments he made in 1989 about the death fatwa on author Salman Rushdie. He has received two honorary doctorates and awards for promoting peace from two organisations founded by Mikhail Gorbachev.

In 2006, he returned to pop music – releasing his first album of new pop songs in 28 years, titled An Other Cup. With that release and for subsequent ones, he dropped the surname “Islam” from the album cover art – using the stage name “Yusuf” as a mononym. In 2009, he released the album Roadsinger, and in 2014, he released the album Tell ‘Em I’m Gone, and began his first US tour since 1978. He was inducted into the Rock and Roll Hall of Fame in 2014.

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

Universo – Universe – Omraam Mikhaël Aïvanhov


Universo
“L’Universo è un grande corpo con il quale dobbiamo imparare ad
armonizzarci, poiché in questa armonia sono inclusi tutti i
beni: salute, gioia, luce, ispirazione… Chi lavora per
realizzare tale armonia incomincia a percepire che tutto il suo
essere vibra all’unisono con l’Universo e comprende cosa
siano la vita, la Creazione, l’amore… Ma non prima: prima,
gli è impossibile comprendere.
Intellettualmente, esteriormente, ci si può sempre illudere di
capire qualcosa, ma non è così. La comprensione, quella vera,
non avviene tramite qualche cellula del cervello: avviene
attraverso tutto il corpo, perfino attraverso i piedi, le
braccia, il ventre, il fegato… Tutto il corpo, tutte le cellule
devono comprendere. La vera comprensione è una sensazione. Voi
sentite, e a quel punto comprendete e sapete… poiché avete
assaporato. Nessuna comprensione intellettuale può essere
paragonata alla sensazione. “
Omraam Mikhaël Aïvanhov

Universe

“The Universe is a large body with which we must learn to
to harmonize, since in this harmony all the
goods: health, joy, light, inspiration … Who works for
realizing such harmony begins to perceive that all his
being vibrates in unison with the Universe and understand what
may they be life, creation, love … But not before: first,
it is impossible for him to understand.
Intellectually, outwardly, one can always delude oneself of
understand something, but it doesn’t. Understanding, the real one,
it doesn’t happen through some brain cell: it happens
through the whole body, even through the feet, the
arms, belly, liver … The whole body, all the cells
they must understand. True understanding is a feeling. You
feel, and then you understand and know … because you have
savored.
compared to feeling. ”

Omraam Mikhaël Aïvanhov

La vera Riforma – True Reformation


74. La vera riforma
Ryokan votò la propria vita allo studio dello Zen. Un giorno venne a sapere che suo nipote, nonostante i rimproveri dei parenti, sperperava il proprio denaro per una cortigiana. Poiché questo nipote amministrava i beni della famiglia al posto di Ryokan, e c’era pericolo che dilapidasse la loro fortuna, i parenti chiesero a Ryokan di intervenire. Ryokan dové intraprendere un lungo viaggio per visitare il nipote, che non vedeva da anni. Il nipote parve contento di rivedere lo zio e lo invitò a passare la notte in casa sua. Ryokan rimase in meditazione tutta la notte. La mattina dopo, mentre stava per partire, disse al giovane: «Evidentemente sto invecchiando, perché mi trema la mano. Vuoi aiutarmi a legare il laccio del mio sandalo?».
Il nipote lo aiutò volentieri. «Grazie,» disse Ryokan «vedi, un uomo diventa più vecchio e più debole di giorno in giorno. Abbi cura di te». Poi se ne andò, senza nemmeno far cenno alla cortigiana o alle lamentele dei parenti. Ma da quella mattina il nipote smise di far vita dissoluta.
Tratto da 101 storie Zen

True Reformation
Ryokan devoted his life to the study of Zen. One day he heard that his nephew, despite the admonitions of relatives, was spending his money on a courtesan. Inasmuch as the nephew had taken Ryokan’s place in managing the family estate and the property was in danger of being dissipated, the relatives asked Ryoken to do something about it.
Ryokan had to travel a long way to visit his nephew, whom he had not seen for many years. The nephew seemed pleased to meet his uncle again and invited him to remain overnight.
All night Ryokan sat in meditation. As he was departing in the morning he said to the young man: “I must be getting old, my hand shakes so. Will you help me tie the string of my straw sandal?”
The nephew helped him willingly. “Thank you,” finished Ryokan, “you see, a man becomes older and feebler day by day. Take good care of yourself.” Then Ryokan left, never mentioning a word about the courtesan or the complaints of the relatives. But, from that morning on, the dissipations of the nephew ended.
Taken to 101 Zen stories

Preghiera – Prayer


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

Quando sarà – When will


Quando sarà

Nessuno conosce
il colore del tempo,
nessuno conosce
quale passo verrà
a portarmi via:
dove resta solo silenzio

Chiedo soltanto
di non ricordare
discorsi del passato
di non incidere nulla
perchè tutto quel che è stato
possa essere cancellato

Chiedo a te
che dopo avere asciugato
anche l’ultima lacrima
non si costruiscano strade
lastricate di parole,
di sospiri del vento

Perchè nulla va stretto in pugno
ma ogni cosa va lasciata andare
dove la notte sa dare spazio al sole

Dove solo un sorriso che sfiora
anche l’ultimo appiglio
possa renderti libero da quelle lacrime
che non avrei voluto lasciare impresse
come ultimo dono a chi non sa dimenticare

Quando sarà l’ultimo mio respiro
– fatemi morire in pace per piacere –
senza memoria e commemorazione
perchè in fondo nessuno sa davvero
contare i miei passi, e conoscere
oltre ogni tempo chi sono e chi ero
lasciami allora…
…solo silenzio!

03.05.2009 Poetyca

When will

Nobody knows
the color of time
nobody knows
step which will
take me away:
where it remains only silence

Just wonder
not to remember
speeches of the past
not to affect anything
because all that was
can be deleted

I ask you
that after drying
the last tear
do not build roads
paved with words
sighs of the wind

Because nothing is close at hand
but everything must be let go
where the night can give space to the sun

Where only a smile that touches
the last foothold
can make you free from tears
I would not leave imprinted
as the ultimate gift to those who do not forget

When will my last breath
– Let me die in peace for pleasure –
without memory and commemoration
Because in the end nobody knows
counting my steps, and know
over any time who I am and who I was
Let me then …
… Only silence!

03.05.2009 Poetyca

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

Gocce d’amore – Drops of love


Gocce d’amore

Noi siamo goccia d’amore
percorso del cuore
sorriso di un fiore
che apre al mondo
la sua bellezza
Tutto è unica sete
unica fame
unica manifestazione
di amore incondizionato

22.02.2011 Poetyca

 

Drops of love

We are drops of love
path of the heart
smile of a flower
that opens the world
its beauty
Everything is unique thirst
unique hunger
unique manifestation
unconditional love.

22.02.2011 Poetyca

 

Il nostro niente – Our nothing


Il nostro niente
Niente siamo noi e forse Tutto noi vorremmo,
perchè non è facile accogliere il nostro nulla,
distaccare gli occhi dal nostro senso di importanza.
Poi viene un soffio di vento, l’albero si scuote
e cade anche l’ultima foglia, una carezza lieve
prima di tornare alla terra da dove siamo nati.
31.01.2009 Poetyca
Our nothing
Nothing is us and maybe we all want,
because it is not easy to accept our nothingness,
detach his eyes from our sense of importance.
Then comes a puff of wind shakes the tree
and the last leaf falls, a slight caress
before returning to land from where we were born.
31.01.2009 Poetyca

Neil Young – The Needle & The Damage Done


[youtube https://www.youtube.com/watch?v=UyRwde95sfE&list=PL76C4C09DDAFF76C8]

Neil Percival Young (Toronto, 12 novembre 1945) è un cantautore e chitarrista canadese.

Dopo aver debuttato giovanissimo con la storica formazione dei Buffalo Springfield e aver raggiunto il successo nel supergruppo Crosby, Stills, Nash & Young,[1] Neil si è imposto come uno dei più carismatici e influenti cantautori degli anni settanta,[2] contribuendo a ridefinire la figura del songwriter con album come After the Gold Rush e il vendutissimo Harvest.[3]

Artista solitario e tormentato,[3] capace di passare con disinvoltura dalla quiete della ballata acustica alla brutalità della cavalcata rock, per l’approccio spesso volutamente “grezzo” che contraddistingue tanto i suoi dischi quanto i suoi concerti è stato considerato da alcuni un precursore del punk,[3] mentre la ruvida passione delle sue performance ha spinto tanto la critica quanto gli appassionati e gli stessi musicisti ad acclamarlo negli anni novanta padrino del grunge.[3][4] È stato inoltre un personaggio determinante per l’evoluzione di generi come l’alternative country[5] e l’alternative rock in generale.[6]

Tratti inconfondibili del suo stile sono la voce acuta e nasale, la chitarra “sporca” e cacofonica, i testi introspettivi e malinconici (specie nella cosiddetta Trilogia del dolore,[7] culminata nell’album Tonight’s the Night,[8] da molti ritenuto il primo concept album della storia del rock a misurarsi con temi quali il dolore e la perdita) nonché l’immancabile camicia di flanella, divenuta negli anni un autentico status symbol alternativo.

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

Neil Percival Young, OC OM[4][5] (born November 12, 1945) is a Canadian singer-songwriter and musician. He began performing in a group covering Shadowsinstrumentals in Canada in 1960, before moving to California in 1966, where he co-founded the band Buffalo Springfield together with Stephen Stills and Richie Furay, and later joined Crosby, Stills & Nash in 1969. He released his first album in 1968 and has since forged a successful and acclaimed solo career, spanning over 45 years and 35 studio albums, with a continuous and uncompromising exploration of musical styles.[6] The Rock and Roll Hall of Fame website describes Young as “one of rock and roll’s greatest songwriters and performers”.[7] He was inducted into the Hall of Fame twice, first as a solo artist in 1995, and second as a member of Buffalo Springfield in 1997.[8]

Young’s music is characterized by his distinctive guitar work, deeply personal lyrics[9][10][11] and characteristic alto or high tenor singing voice.[12][13] Although he accompanies himself on several different instruments, including piano and harmonica, his idiosyncratic electric and clawhammer acoustic guitar playing are the defining characteristics of a varyingly ragged and melodic sound.

While Young has experimented with differing music styles throughout a varied career, including swing and electronic music, most of his best known work is either acousticfolk-rock and country rock or electric, amplified hard rock (most often in collaboration with the band Crazy Horse). Musical styles such as alternative rock and grunge also adopted elements from Young. His influence has caused some to dub him the “Godfather of Grunge“.[14]

Young has directed (or co-directed) a number of films using the pseudonym Bernard Shakey, including Journey Through the Past (1973), Rust Never Sleeps (1979),Human Highway (1982), Greendale (2003), and CSNY/Déjà Vu (2008). He has also contributed to the soundtracks of films including Philadelphia (1993) and Dead Man(1995).

Young is an environmentalist[15] and outspoken advocate for the welfare of small farmers, having co-founded in 1985 the benefit concert Farm Aid. He is currently working on a documentary about electric car technology, tentatively titled LincVolt. The project involves his 1959 Lincoln Continental converted to hybrid technology as an environmentalist statement.[16][17] In 1986, Young helped found The Bridge School,[18] an educational organization for children with severe verbal and physical disabilities, and its annual supporting Bridge School Benefit concerts, together with his ex-wife Pegi Young (née Morton). Young has three children: sons Zeke (born during his relationship with actress Carrie Snodgress) and Ben, who were diagnosed with cerebral palsy, and daughter Amber Jean who, like Young, has epilepsy. Young lives on his ranch in La Honda, California.[19] Although he has lived in northern California since the 1970s and sings as frequently about U.S. themes and subjects as he does about his native country, he has retained his Canadian citizenship.[20] On July 14, 2006, Young was awarded the Order of Manitoba,[5] and on December 30, 2009, was made an Officer of the Order of Canada.[4]

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

 

Opportunità – Opportunity – Rhonda Byrne


🌸Opportunità🌸

Ogni singolo momento
è un’opportunità
per cambiare la tua vita,
perché in ogni momento
puoi cambiare il modo
dove ti senti.

Rhonda Byrne
🌸🌿🌸#pensierieparole
Opportunity

Every single moment
it is an opportunity
to change your life,
because at all times
you can change the way
where do you feel.

Rhonda Byrne

Unico cuore – Single heart


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

Una perla al giorno – Kamil Ali


rosone13_1024

 

Dal momento che non ci sono due giorni uguali,
dobbiamo entrare nell’aula della vita
  quando ci svegliamo ogni mattina “

  Kamil Ali

Since no two days are the same,
we must be entering life’s classroom
when we wake up each morning”

Kamil Ali

La strada – The road


La strada

Era quella la strada
che seguivi un tempo
e nell’ascolto sereno
era il cuore che aprivi

Passi tra fiori in un prato
dove raccoglievi radici
che t’insegnavano amore
senza ricerca di orpelli

Ma tra confusi ruoli
o rivendicate matrici
non sai più trovare
la voce che tace

Non era magia
il contatto profondo
della tua essenza
che conosceva il mondo

Era solo spontanea
e sicura accoglienza
di chi fragile ancora
attraverso te la vita donava

14.02.2003 Poetyca

The road

That was the way
which followed a time
and listening to peaceful
was the heart that opened

Walk among flowers in a meadow
where to gather roots
teach you that love
without looking for frills

But confusion between roles
claimed or Die
you can not find more
the voice that is silent

It was not magic
deep contact
your essence
who knew the world

It was just spontaneous
safe and welcoming
of those who still fragile
through the life you gave

14.02.2003 Poetyca

Una perla al giorno – Astravakra Gita


mandala4

Come potrà mai riuscire lo stolto
a controllare la propria mente?
Il controllo della mente
arriva con naturalezza al saggio
che trova la felicità in se stesso,
senza che debba fare sforzi.

Astravakra Gita, XVIII, 41

How will never succeed the fool
to control his mind?
Mind control
comes naturally to the wise
who finds happiness in himself,
without the need to make efforts.

Astravakra Gita, XVIII, 41

Nick Cave Full – Royal Albert Hall, London May 3 2015


[youtube https://youtu.be/14zqRhtcb5c]

Nick Cave, all’anagrafe Nicholas Edward Cave (Warracknabeal, 22 settembre 1957), è un cantautore, compositore, scrittore, sceneggiatore e attore australiano.

Grazie ad una serie di notevoli album e intense esibizioni dal vivo, ha coniato uno stile lirico e musicale inconfondibile che lo ha imposto come una delle figure più influenti e carismatiche della musica contemporanea.

Dagli esordi post-punk ai lavori recenti, più vicini al cantautorato, Cave ha sviluppato una personalissima rielaborazione dei generi cardine della musica nata negli Stati Uniti (blues, gospel, country), affrontati con lo spirito cupo e sperimentale della new wave e del gothic rock, anche grazie alla sua caratteristica voce gutturale dabaritono. I suoi testi, attraversati da una forte tensione religiosa e da un costante senso di apocalisse imminente, affrontano tematiche quali il ruolo del divino nella vita dell’uomo, la ricerca della redenzione, l’angoscia esistenziale e l’amore perduto

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

 

Nicholas EdwardNickCave (born 22 September 1957) is an Australian musician, songwriter, author, screenwriter, composer and occasional film actor. He is best known as the frontman of Nick Cave and the Bad Seeds, established in 1983, a group known for its diverse output and ever-evolving line-up. Prior to this, he fronted the Birthday Party, one of the most extreme and confrontational post-punk bands of the early 1980s. In 2006, he formed the garage rock band Grinderman, releasing its debut album the following year.

Referred to as rock music’s “Prince of Darkness”, Cave’s music is generally characterised by emotional intensity, a wide variety of influences, and lyrical obsessions with death, religion, love and violence. NME described him as “the grand lord of gothic lushness”.

Cave has also worked as a composer for films, often in collaboration with fellow Australian musician Warren Ellis. Their films together include The Proposition (2005, based on a screenplay by Cave), The Assassination of Jesse James by the Coward Robert Ford (2007) and The Road (2009). Cave is the subject and co-writer of the semi-fictional “day in the life” documentary 20,000 Days on Earth (2014).

Upon Cave’s induction into the ARIA Hall of Fame, ARIA Awards committee chairman Ed St John said: “Nick Cave has enjoyed—and continues to enjoy—one of the most extraordinary careers in the annals of popular music. He is an Australian artist like Sidney Nolan is an Australian artist—beyond comparison, beyond genre, beyond dispute.”

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

 

John Martyn – Solid Air – 1973 (Full Album) (432 Hz)


John Martyn, nome d’arte di Iain David McGeachy (New Malden, 11 settembre 1948 – Kingston upon Thames, 29 gennaio 2009), è stato un cantautore e chitarrista scozzese.

Spaziava dal folk al blues al jazz e il suo stile era caratterizzato dall’uso della voce come strumento musicale

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

John Martyn, OBE (11 September 1948 – 29 January 2009), born as Iain David McGeachy, was a British singer-songwriter and guitarist. Over a 40-year career, he released 21 studio albums, working with artists such as Eric Clapton, David Gilmour and Phil Collins. He was described by The Times as “an electrifying guitarist and singer whose music blurred the boundaries between folk, jazz, rock and blues”

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

Una perla al giorno – Martin Luther King, Jr.


mandalapoe

Ogni uomo deve decidere se camminerà nella
luce dell’altruismo creativo o nel buio
dell’egoismo distruttivo.

Martin Luther King, Jr.

 

Every man must decide whether he will walk in
light creative altruism or in the darkness
of destructive selfishness.

Martin Luther King, Jr.

Una perla al giorno – Majjhima-Nikâya


 mandala3

Abbandonato il pettegolezzo,
si astiene dal pettegolezzo;
parla al momento giusto, parla dei fatti,
parla di ciò che è buono,
parla del Dhamma e della disciplina;
al momento giusto proferisce parole
che vale la pena di ricordare,
ragionevoli, moderate e benefiche.

Majjhima-Nikâya
Abandoned gossip,
abstains from gossip;
speaks at the right time, speaks of the facts,
talk about what is good,
speaks of the Dhamma and discipline;
at the right time utters words
it is worth remembering,
reasonable, moderate and beneficial.

Majjhima-Nikâya

Bambino dell’illusione – Child dell’illusion – Riflettendo …


La Riflessione
Il Cielo è sereno e chiaro,
la Terra è stabile e calma.
Gli esseri che perdono queste qualità, muoiono.
Mentre coloro che le emulano, vivono.
Una calma e stabile vastità
è la casa della luce spirituale.
Un’aperta assenza di ego
è la dimora della Via.
Maestro Huai-nan-tzu
——————————–
Come trovare la bellezza
sempre presente e mai oscurata?
Nel lasciare andare
attaccamento e rabbia
nel saper accogliere
la realtà come essa è,
oltre la forma e le aspettative
con cuore aperto…semplicemente.
Nessun fulmine ci colpisce
nessun moto e reazione
che scatena solo nubi
mantenendo la distanza
dalla luce e dalla vera natura.
Poetyca
——————————–
L’insegnamento
Bambino dell’illusione
E’ essenziale rendersi conto adesso, in vita, mentre abbiamo ancora questo corpo,
che la sua convincente apparenza di solidità è una mera illusione.
Il modo più efficace di comprendere ciò, è imparare a diventare,
dopo la meditazione, un “bambino dell’illusione”:
trattenersi, cioè, dal solidificare – come saremmo tentati di fare –
la percezione di noi stessi e del mondo e continuare a vedere direttamente,
come facciamo durante la meditazione, che tutti i fenomeni sono illusori
e simili a un sogno, come fa un “bambino dell’illusione”.
Questa pratica sviluppa la nostra comprensione della natura illusoria del corpo
ed è una delle più profonde intuizioni di sostegno al lasciar andare.
Sogyal Rinpoche
———————————
Tutto muta, nulla resta uguale
come nubi nel cielo terso:
non puoi credere reale
quel che è frutto d’illusione
Tu non sei corpo, tu non sei mente
nulla resta ed è soggetto a mutare
Non essere ricettacolo di illusione
in quell’attaccamento che nuoce
– qui ed ora – senza timore
dove tutto muta e svanisce – ogni momento
Poetyca
——————————–
30.05.2009 Poetyca

Reflection
The sky is cloudless and clear,
Earth is stable and calm.
Beings who lose these qualities, they die.
While those who emulate and live.
A calm and stable vastness
is the home of spiritual light.
An open egolessness
is the abode of the Way.
Master Huai-nan-tzu
——————————–
How to find beauty
always present and never obscured?
In letting go
attachment and anger
in being able to accommodate
reality as it is,
beyond the form and expectations
with an open heart … simply.
No lightning strikes us
no motion and reaction
that triggers only clouds
keeping the distance
by light and true nature.
Poetyca
——————————–
The teaching
child dell’illusion
It Is essential to realize now, in life, while we still have this body,
that his convincing appearance of solidity is an illusion.
The most effective way to understand this, you learn to become
After meditation, a “child of illusion”:
refrain, ie, by solidifying – as we would be tempted to do –
the perception of ourselves and the world and continue to see directly,
as we do in meditation, that all phenomena are illusory
and like a dream, like a “child of illusion”.
This practice develops our understanding of the illusory nature of the body
and is one of the deepest insights of support to let go.
Sogyal Rinpoche
———————————
Everything changes, nothing stays the same
Like a cloud in the clear sky:
can not believe the real
what is the result of illusion
You are not the body, you’re not mind
nothing left to change and PARTY
Do not be a receptacle of illusion
which is harmful in that attachment
– Here and now – with no fear
where everything changes and passes away – any time
Poetyca
——————————–
30.05.2009 Poetyca

Il cambiamento consapevole – The conscious change



Il cambiamento consapevole

Si dice che quando si è di fronte ad un problema, ad una nostra condizione di caos interiore – il prendere consapevolezza – possa indicare già una via risolutiva.
Se con atteggiamento incoerente si dicesse solo a parole di voler sanare un nostro atteggiamento ( riconoscendoci responsabili della realtà esteriore come specchio della propria interiorità) ma ad esso non seguisse alcuno sforzo o fatto concreto, persino il prendere atto sarebbe energia dispersa.

Ecco che l’informazione approfondita, il riconoscere reali cause e reali effetti equivale alla retta visione.
Ma ad essere deve fare seguito il retto sforzo, la capacità di abbracciare quella volontà che possa rendere attenta la nostra capacità di agire rettamente.

Chiaramente si delinea la scelta di quanto si faccia, di cosa si voglia apportare – partendo dal nostro quotidiano – assumendo precise responsabilità e tentando di scuoterci dalla letargia di chi accetta tutto, non si pone domande, non tenta di cambiare le proprie abitudini e segue il solito branco.
Forse non si potrebbe varcare la soglia del cambiamento, della determinazione e della volontà se non si arrivasse sull’orlo del baratro, solo guardando verso il fondo e sentendo premere lo spirito di conservazione potremmo essere capaci di quella iniziativa che ” salva il mondo”.
Un tempo Giovanbattista Vico parlava di corsi e ricorsi storici, di ere e di atteggiamenti politici che erano destinati a decadere per poi ritornare, una muta spirale che ci conduce ad essere passivi e mai capaci di consapevolezza, di valore individuale.
Eppure ci sono cose che potrebbero cambiare, che possono apparire controtendenza ma sono realmente efficaci se solo si volesse percorrere con intelligenza il percorso che spazza via l’egemonia di alcune ” corporazione” che schiacciano i più deboli e che mantengono il loro impero sul petrolio e sul dollaro.
Che affamano gli Stati più poveri del mondo attraverso il debito pubblico e i semi transgenici, che permettono all’economia di far pascolare vacche per il consumo di carne senza criterio e non incrementa la coltivazione di cereali per il fabbisogno dei paesi del terzo mondo.

Basterebbe utilizzare risorse non inquinanti, a basso costo con l’energia alternativa. Ma gli interessi per non lanciare queste risorse,per mantenere l’attuale stato di cose, sono molto alti.Non si pensa all’effetto serra, all’entropia e alle reali cause delle guerre e quanto conduca alla situazione attuale in Medio Oriente per via del petrolio.
Basti pensare che se si usasse l’olio di colza, persino ritenuto nocivo per la salute ma venduto nei supermercati, come carburante per auto, esso in funzione di carburante avrebbe il suo prezzo maggiorato perchè si devono pagare le tasse governative e si verrebbe multati se ci si sottrae a questo, eppure il prodotto è il medesimo!
Se il corporativismo, ad imitazione ed accettazione di quella sorta di globalizzazione servaggia deve stravolgere l’economia dei popoli, se solo alcuni paesi devono essere ricchi e non si pensa al beneficio di tutti.
Se è sempre sulla pelle dei più deboli, di bambini che sono sfruttati, se la causa delle carestie e delle migrazioni di massa si lega al corpotativismo che con la sua pressione non sa tutelare e proteggere,
davvero credo che si perderà ogni giorno il valore delle tradizioni, delle piccole cose e di quanto sia insito in una cultura che va morendo giorno per giorno perchè al progresso non deve mai corrispondere lo spazzare il vecchio. Una cultura senza radici è destinata a morire. Tutti noi stiamo morendo e non vogliamo fare nulla.

Riflettiamo

28.04.2009 Poetyca

The conscious change

It is said that when we are faced with a problem, with our condition of inner chaos – becoming aware – it can already indicate a solution.
If with an incoherent attitude we were told only in words that we wanted to heal our attitude (recognizing ourselves responsible for the external reality as a mirror of our own interiority)but no concrete effort or fact followed, even taking note would be dispersed energy.
Here, in-depth information, recognizing real causes and real effects is equivalent to right view.
But right effort must follow, the ability to embrace that will that can make our ability to act rightly attentive.
The choice of what to do, what to bring – starting from our daily life – is clearly defined responsibility and trying to shake us from the lethargy of those who accept everything, do not ask questions, do not try to change their habits and follows the usual pack.
Perhaps one could not cross the threshold of change, determination and will if one did not reach the brink of the abyss, just looking down and feeling the spirit press of conservation we might be capable of that initiative that “saves the world”.
Giovanbattista Vico once spoke of historical courses and recourses, of eras and political attitudes that were destined to decay and then return, a silent spiral that leads us to be passive and never capable of awareness, of individual value.
Yet there are things that could change, which may seem counter-trend but are really effective if only one wanted to travel with intelligence the path that sweeps away the hegemony of some “corporations” that crush the weakest and maintain their empire on oil and the dollar.
That starve the poorest states in the world through public debt and the transgenic seeds, which they allow the economy of grazing cows for the consumption of meat without criteria and does not increase the cultivation of cereals for the needs of third world countries.
It would be enough to use non-polluting, low-cost resources with alternative energy. But the interest in not launching these resources, in maintaining the current state of affairs, is very high entropy and the real causes of wars and how much oil leads to the current situation in the Middle East.
Just think that if you used the oil of rapeseed, even considered harmful to health but sold in supermarkets, as fuel for cars, it would have its price as fuel increased because you have to pay government taxes and you would be fined if you avoid this, yet the product is the same!
If corporatism, in imitation and acceptance of that sort of globalization, serves it must upset the economy of peoples, if only some countries are to be rich and not everyone’s benefit is thought of.
If it is always on the skin of the weakest, of children who are exploited, if it causes it of famines and mass migrations is linked to corpotativism that with its pressure does not know how to protect and protect,
I really believe that every day we will lose the value of traditions, small things and what is inherent in a culture that is dying day by day because progress must never match the sweep the old. A rootless culture is doomed to die. We are all dying and we don’t want to do anything.
We reflect

28.04.2009 Poetyca

Una perla al giorno – Proverbio Zen


rosone2_1024

“L’uomo si trova nella sua stessa ombra
e si chiede perché è buio.

Proverbio Zen (Entrate nella vostra luce)
“Man stands in his own shadow
and wonders why it’s dark.”

 Zen Proverb (Step into your light)

Bodhicitta la potente meditazione – Bodhicitta the powerful solution – Riflettendo…



Riflettendo…

La Riflessione
Al suono della campana,
nella notte silente,
mi risveglio dal mio sogno
in questo nostro mondo di sogno.
Guardando il riflesso
della luna in un chiaro stagno,
vedo, oltre la mia forma,
la mia vera forma.
Maestro Kojisei
——————-
Aprirsi alla realtà,
senza aspettativa e timore,
è rifuggire il sogno
che illude di esser incapaci
di intrepredere la via
che ci consente di essere
esattamente quel che siamo,
senza maschera che ci ottenebra.
La campana è il richiamo
per la nostra attenzione,
come meditanti in ricerca
della via del cuore,
lasciando da parte
la mente che illude.
Sia sempre viva,
attimo per attimo
la nostra capacità
di profonda attenzione.
Poetyca
——————
L’insegnamento
Bodhicitta è la potente soluzione
Il mondo intero è costruito sull’attaccamento,
ma il Buddha spiegò che perfino un solo attimo di presenza della Bodhicitta,
la mente che aspira all’illuminazione per amore degli altri,
può trasformare il karma negativo di centinaia di migliaia di vite.
Abbiamo molto attaccamento che ci rende rigidi e inquieti.
Ma perfino una piccola traccia del calore della Bodhicitta scalda e scioglie il nostro cuore.
La Bodhicitta è la potente soluzione,
è l’energia che distrugge il regno dell’attaccamento.
Lama Thubten Yeshe
——————
A cosa attaccarci se tutto muta e non perdura?
Cosa attenderci se crediamo al riflesso della mente,
senza essere capaci, con cuore aperto, di far sgorgare compassione?
Solo noi, attimo per attimo, possiamo scegliere
e compiere il nostro progresso, nella via
che ci consente di seminare attenzione e saggezza.
Poetyca
—————-
18.07.2009 Poetyca
Reflecting …
Reflection
At the sound of the bell,
in the silent night,
I wake from my dream
in our dream world.
Looking at the reflection
the moon in a clear pond,
I see, well my form,
my true form.
Master Kojisei
——————-
Open up to reality,
without expectation and fear,
is the dream escape
that the illusion of being unable
intrepredere of the way
that allows us to be
exactly what we are,
without a mask that obscures.
The bell is the call
for our attention,
As meditators in research
the way of the heart,
leaving aside
the mind that deceives.
Is still alive,
moment by moment
our ability
of deep attention.
Poetyca
——————
The teaching
Bodhicitta is the powerful solution
The whole world is built on attachment,
but the Buddha taught that even a single moment of presence of Bodhicitta
the aspiration for enlightenment for the sake of others,
can transform the negative karma of hundreds of thousands of lives.
We have very rigid attachment that makes us uneasy.
But even a small trace of the heat and warms the Bodhicitta melts our hearts.
Bodhicitta is the powerful solution,
is the energy that destroys the kingdom of attachment.
Lama Thubten Yeshe
——————
What if they attack us, and everything changes did not persist?
What to expect if we believe the reflection of the mind,
without being able, with an open heart, to pour compassion?
Just us, moment by moment, we can choose
and make our progress, in the street
that allows us to sow carefully and wisely.
Poetyca
—————-
18.07.2009 Poetyca
Text taken from:

Il Fiore di Bodhidharma

Gratitudine del cuore – Heart of Gratitude


Gratitudine del Cuore

Sospingimi ancora
perchè io sono
solo la tua piuma
che tu regali al vento

Riempimi adesso
del calore vibrante
che senza nome
infuoca il mio essere

A te mi affido
e nulla chiedo
in te mi sciolgo
senza alba e senza tramonto

Lacrime scorrono libere
scuotendo il mio orizzonte
mentre qui ed ora
nulla mi appartiene

Anelito perenne
è questo mio silenzio
che abbatte ogni confine
nel tuo oceano di grazia

Respirerò ogni respiro
vivrò ogni attimo d’attesa
per poi aprire le ali forti
nella gratitudine del cuore

01.10.2009 Poetyca

Heart of Gratitude

Pushes me again
because I am
only your feather
you gifts to the wind

Fill me now
Heat vibrant
that nameless
burning my being

To you I entrust
and no wonder
I melt with you
no sunrise and sunset without

Tears flow free
shaking my horizon
while here and now
nothing belongs to me

Perennial yearning
this is my silence
that demolishes all boundaries
in your ocean of grace

Breathe every breath
I live every moment of waiting
then open its wings strong
the gratitude of the heart

01.10.2009 Poetyca