aconteceu tanta coisa que não blog nem internet que aguente e na sexta vou para retiro, portanto a tasca está mesmo fechada
o mais triste de tudo foi ter de cancelar todo o evento relacionado com a vinda dos monges tibetanos para a construção do mandala; depois da embaixada espanhola ter recusado o visto ainda tentamos a embaixada portuguesa, mas já não deu :(
hoje visitei um blog http://blazing-splendor.blogspot.com/
21 setembro 2005
12 setembro 2005
Mandalas
Estive a fazer o press release para Lisboa, aqui vai:
Com o apoio da União Budista Portuguesa e do centro Nangten Menlang de Granada, cinco monges budistas tibetanos virão à Península Ibérica para demonstrar um ritual sagrado na tradição do Budismo tibetano, a construção de mandalas de areia. Os monges pertencem ao Centro Médico Budista de Manali, na Índia, sob a responsabilidade de lama Lobsang Thamcho Nyima (um tulku da tradição Gelugpa que já esteve em Portugal). Esta demonstração pretende dar a conhecer um dos aspectos mais ricos da cultura tibetana e contribuir para o diálogo entre culturas tão diferentes como a oriental e a ocidental. Em Lisboa, o evento decorrerá de 22 de Setembro a 1 de Outubro no Tuatara, Rua do Centro Cultural 27, 3.º andar Alvalade. No Porto, de 3 a 10 de Outubro, no CRAT, centro regional de Artes Tradicionais, na rua Reboleira, 33-7.
Para além de poder assistir à execução do mandala e às várias fases da sua construção, o público poderá dialogar com os monges e participar noutros eventos - exposições fotográficas, palestras, workshops para crianças e venda de artesanato tibetano.
A palavra mandala, em sânscrito, pode ser traduzida por "círculo" embora signifique mais do que uma simples forma geométrica. Um mandala representa uma estrutura organizada à volta de um centro unificado e simboliza a unicidade, a plenitude. Pode ser visto como um modelo do sistema organizado da própria vida - um diagrama cósmico que nos recorda a nossa relação com o infinito. O princípio do mandala pode ser encontrado no infinitamente grande e no infinitamente pequeno, nas formas da natureza e nas formas da arquitectura.
No Budismo Tibetano simboliza o Universo, representando as qualidades de uma mente iluminada, e é utilizado como suporte de meditação. A execução dos mandalas feitos com grãos de areia coloridos requer muitas horas de trabalho paciente. Cada mandala parte de uma estrutura geométrica preestabelecida e contém inúmeros símbolos que devem ser perfeitamente reproduzidos. Os monges crêem que o cuidado que põem na execução do ritual e a pureza da sua motivação traz grandes benefícios às pessoas que contemplem o mandala e à região onde são realizados. No final, e para simbolizar a impermanência da vida, o mandala é destruído e as areias distribuídas pelos presentes e espalhadas na natureza como oferenda de todo o Universo.
Para o mundo ocidental, a perenidade desta forma de arte sagrada pode causar estranheza. Os praticantes budistas, contudo, acreditam que materializar as qualidades luminosas que o mandala simboliza as torna realmente presentes e as potencializam em cada um de nós.
11 setembro 2005
entre mandalas e iluminações
entre mandalas, chis (kung), iluminações e cores, não tenho tempo para pôr a escrita em dia... o que vale é que o dalby manda presentes pra toda a gente.
You bring the sun out
You bring the sun out
To warm my life up
To make my love grow everyday
You bring the stars out
To light the night up
To make the darkness go away
You bring the sun out
To warm my life up
To make my love grow everyday
You bring the stars out
To light the night up
To make the darkness go away
I reach to you
You reach to me
Not matter where I go I know you'll always be
Never to far
Far from my heart
I'll always have you here
I always know you're near
You bring the sun out
To warm my life up
To make my love grow everyday
You bring the stars out
To light the night up
To make the darkness go away
To make the darkness go away
You bring the sun out
You bring the sun out
To warm my life up
To make my love grow everyday
You bring the stars out
To light the night up
To make the darkness go away
You bring the sun out
To warm my life up
To make my love grow everyday
You bring the stars out
To light the night up
To make the darkness go away
I reach to you
You reach to me
Not matter where I go I know you'll always be
Never to far
Far from my heart
I'll always have you here
I always know you're near
You bring the sun out
To warm my life up
To make my love grow everyday
You bring the stars out
To light the night up
To make the darkness go away
To make the darkness go away
04 setembro 2005
O viajante e o estalajadeiro
In the Surangama Sutra, Arya Ajnatakaundinya asks, "What is the difference between settled and transient?" He answers by giving the example of a traveler who stops at an inn. The traveler dines and sleeps and then continues on his way. He doesn't stop and settle there at the inn, he just pays his bill and departs, resuming his journey. But what about the innkeeper? He doesn't go anywhere. He continues to reside at the inn because that is where he lives.
"I say, therefore, that the transient is the guest and the innkeeper is the host," says Arya Ajnatakaundinya.
And so we identify the ego's myriad thoughts which rise and fall in the stream of consciousness as transients, travelers who come and go and who should not be detained with discursive examinations. Our Buddha Self is the host who lets the travelers pass without hindrance. A good host does not detain his guests with idle chatter when they are ready to depart.
Therefore, just as the host does not pack up and leave with his guests, we should not follow our transient thoughts. We should simply let them pass, unobstructed.
De Empty Cloud
"I say, therefore, that the transient is the guest and the innkeeper is the host," says Arya Ajnatakaundinya.
And so we identify the ego's myriad thoughts which rise and fall in the stream of consciousness as transients, travelers who come and go and who should not be detained with discursive examinations. Our Buddha Self is the host who lets the travelers pass without hindrance. A good host does not detain his guests with idle chatter when they are ready to depart.
Therefore, just as the host does not pack up and leave with his guests, we should not follow our transient thoughts. We should simply let them pass, unobstructed.
De Empty Cloud
Empty Cloud
Dear Friends, according to ancient wisdom: If a man wishes to be happy for an hour, he eats a good meal; If he wishes to be happy for a year, he marries; If he wishes to be happy for a lifetime, he grows a garden; If he wishes to be happy for eternity, he examines a Hua Tou.
So, what is a Hua Tou? It is a statement designed to concentrate our thoughts upon a single point, a point that exists in the Original Mind's "head", a point immediately before the thought enters our ego consciousness. It is a "source" thought.
Let us examine the Hua Tou, "Who is it who now repeats the Buddha's name?" Of all the Hua Tou questions, this is the most powerful. Now, this Hua Tou may be stated in many different ways, but all the ways indicate one basic question, "Who am I?" Regardless of how the question is stated, the answer must be found in the same place that it originated: in the source, the Buddha Self. The ego cannot answer it.
Obviously, quick and facile answers are worthless. When asked, "Who is it who now repeats the Buddha's name?" we may not retort, "It is I, the Buddha Self!" and let it go at that. For we must then ask, "Who is this I?" We continue our interrogations and our confrontations. A civil war goes on inside our mind. The ego fights the ego. Sometimes the ego wins and sometimes the ego loses. On and on we battle. What is it that makes my mind conscious of being me? What is my mind, anyway? What is consciousness?
Our questions become more and more subtle and soon begin to obsess us. Who am I? How do I know who I am? These questions go round and round in our minds like tired and angry boxers. Sometimes, we may want to quit thinking about the Hua Tou, but we find we can't get it out of our mind. The bell won't ring and let us rest. If you don't like pugilistic metaphors you could say that the Hua Tou begins to haunt us like a melody that we just can't stop humming.
So there we are - always challenged, always sparring. Needless to say, a Hua Tou should never degenerate into an empty expression. Many people think they can shadowbox with their Hua Tou and just go through the motions of engagement. While their minds are elsewhere, their lips say, "Who is repeating the Buddha's name? Who is repeating the Buddha's name? Who is repeating the Buddha's name?" This is the way of feisty parrots, not of Chan practitioners.
The Hua Tou has meaning. It is a question that has an answer and we must be determined to find that answer.
I know that "Who am I?" sounds like a simple question, one we ought to be able to answer without difficulty. But it is not an easy question to answer. Often it is extremely puzzling.
Ver em Empty Cloud, The Teachings of Xu Yun
So, what is a Hua Tou? It is a statement designed to concentrate our thoughts upon a single point, a point that exists in the Original Mind's "head", a point immediately before the thought enters our ego consciousness. It is a "source" thought.
Let us examine the Hua Tou, "Who is it who now repeats the Buddha's name?" Of all the Hua Tou questions, this is the most powerful. Now, this Hua Tou may be stated in many different ways, but all the ways indicate one basic question, "Who am I?" Regardless of how the question is stated, the answer must be found in the same place that it originated: in the source, the Buddha Self. The ego cannot answer it.
Obviously, quick and facile answers are worthless. When asked, "Who is it who now repeats the Buddha's name?" we may not retort, "It is I, the Buddha Self!" and let it go at that. For we must then ask, "Who is this I?" We continue our interrogations and our confrontations. A civil war goes on inside our mind. The ego fights the ego. Sometimes the ego wins and sometimes the ego loses. On and on we battle. What is it that makes my mind conscious of being me? What is my mind, anyway? What is consciousness?
Our questions become more and more subtle and soon begin to obsess us. Who am I? How do I know who I am? These questions go round and round in our minds like tired and angry boxers. Sometimes, we may want to quit thinking about the Hua Tou, but we find we can't get it out of our mind. The bell won't ring and let us rest. If you don't like pugilistic metaphors you could say that the Hua Tou begins to haunt us like a melody that we just can't stop humming.
So there we are - always challenged, always sparring. Needless to say, a Hua Tou should never degenerate into an empty expression. Many people think they can shadowbox with their Hua Tou and just go through the motions of engagement. While their minds are elsewhere, their lips say, "Who is repeating the Buddha's name? Who is repeating the Buddha's name? Who is repeating the Buddha's name?" This is the way of feisty parrots, not of Chan practitioners.
The Hua Tou has meaning. It is a question that has an answer and we must be determined to find that answer.
I know that "Who am I?" sounds like a simple question, one we ought to be able to answer without difficulty. But it is not an easy question to answer. Often it is extremely puzzling.
Ver em Empty Cloud, The Teachings of Xu Yun
02 setembro 2005
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