lacoste

lacoste

sábado, 31 de outubro de 2009

October 31_ Buddhist Halloween


skeletonBy Peter Aronson
It was this Burmese monk’s first visit to America, and it was my first real visit with a monk. He was staying at a house in the Chicago suburbs, teaching anapanasati meditation—“watching the breath”—to anyone interested enough to stop by. I was eager to learn how to meditate (without bursting out laughing, like the first time I tried it), so he invited me to come and hang out for a few days.
Those five days in late October were a cultural exchange. The monk taught me how to watch my breath: in, out, in, out, breathing in, breathing out. And if I remember correctly, I got him to watch Star Wars.
On the morning of October 31, somewhat disconnected from the world, I suddenly remembered it was Halloween. I explained that children might be coming by that night trick-or-treating, and that we should be ready. He’d never heard of Halloween and asked me to tell him about it. So I did.
I gave him the lowdown on the holiday: ghosts, goblins, costumes, skeletons…
“Skeletons!” he exclaimed suddenly. “That is wonderful, wonderful! In Burma we do skeleton meditation. Very good, very good. We must get a skeleton! Continue.”
Then I explained trick-or-treating.
“Oh, that is wonderful. So much opportunity for giving. We must have lots of candy for the children and tell them all to come here. Wonderful, wonderful!”
So we hopped in the car and I drove him to a big discount store. Or at least tried to—it was raining hard and my windshield wipers were stuck, so I couldn’t see anything. We got lost, ending up on a highway I never meant to take.
“No matter,” he said, reassuring me with a serene smile. “This is wonderful. Now I am seeing more of this city. Very good.”
When we finally found the store, I took him to the Halloween aisle, where he carefully scrutinized the skeletons to find one that would serve our purpose best. And what would that purpose be, exactly? I wasn’t sure whether we were going to hang the skeleton on the outside of the front door or sit facing it with legs crossed, contemplating our mortality. In then end he settled on the biggest one he could find, a four-foot hanging skeleton made of black-and-white cardboard bones strung together that also glowed in the dark. I grabbed as many bags of candy as I could afford with the cash I had on hand (my favorite brands, of course).
There were already a few people in costume out and about, buying last-minute supplies. My monk friend was wearing the same rusty-brown robe he wore every day, wrapped around him like a pleated toga, and rubber flip-flops totally unsuited to the fall weather. In the checkout line, we received lots of puzzled looks and raised eyebrows as people tried to figure out what exactly this guy was supposed to be dressed up as.
When we got back to the house, my monk friend started shoving the one-pound bags of bite-size candy bars, unopened, up against the windows.
“What are you doing?” I asked, surprised.
“This is so the children will know we have candy for them,” he said, beaming with pride.
“They will see the candy and they will come here.”
I explained that having the lights on would probably be a good enough sign and that hanging the skeleton on the door would also be, um, a dead giveaway. I suggested we put the candy on a tray, but he insisted we leave at least one bag where the kids would be most likely to see it. He put the rest into a big salad bowl.
Finally, shortly after dark, the first kids arrived.
“TRICK OR TREAT!” the little voices shouted as the monk opened the door, then their eyes went wide. “What are you supposed to be?” they asked, looking up, amazed and befuddled by his costume.
“I am Buddhist monk!” he said, grinning. That didn’t quite register with the kids, who quickly shifted their attention to the candy on offer.
“Take more, take more!” he insisted. “We must give if we want to receive.”
After closing the door, he turned to me with a radiant smile.
“All my life I have begging bowl. But this is not begging bowl. Today I have giving bowl! Wonderful, wonderful. I like Halloween!”
The next day, my monk friend sat and stared serenely at the glow-in-the-dark skeleton, contemplating his own mortality, while I munched on leftover bite-size candy bars, contemplating my unusual Buddhist Halloween.
Peter Aronson is a freelance journalist currently living in Dharamsala, where he is also attending courses in Buddhism at the Library of Tibetan Works and Archives.
Originally published in the Winter 2008 issue of Buddhadharma.

no shambhala sun space today

quinta-feira, 29 de outubro de 2009

segunda-feira, 26 de outubro de 2009

2. fotos Vinda de Patrul Rinpoche a Portugal_2009


Patrul Rinpoche out.2009.portugal


Olá

Envio-vos algumas fotos da vinda do nosso "Perfect Teacher" Patrul Rinpoche.

Aproveitando o bom tempo e o gosto do Rinpoche por praia alguns ensinamentos
e até transmissões foram dados na Praia da Fonte da Telha onde assistimos a
um magnifico por do sol depois de uns inscriveis mergulhos que souberam
mesmo bem (até melhor que no verão).

A conferência publica na União Budista Portuguesa encheu o espaço e todos
apreciaram as palavras e humor do Rinpoche expondo o tema de como o "Budismo
se pode tornar materialismo".

Esperamos a sua vinda no proximo ano. Até lá só se nos deslocarmos ás
actividade de Dharma City, na Bélgica (retiro de Inverno, ano novo Tibetano
e retiros de Verão)

Desejo um coração compassivo a todos.

Alvaro Silva (via mail)
 
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domingo, 25 de outubro de 2009

momos

A mais celebre receita tibetana são os momos, que no Tibete se fazem com carne mas que podemos encontrar noutros países, como a Índia e o Nepal que albergam grandes comunidades Tibetanas, feitos com diferentes recheios vegetarianos e também com queijo. Um dia o Dalai Lama disse (citado por Danielle Mitterrand no seu livro de memórias) que se deviam comer pelo menos vinte para os apreciar bem. Para os que desejam experimentar e surpreender em casa, aqui vai a receita dos celebres Momos, adaptada por mim.

Receita dos Momos tibetanos
Ingredientes:
Seitan: 500g
Farinha branca:500g
Aipo: um ramo
Folhas de coentro: um ramo
Cebolas: 3 médias
Alho: 3
Gengibre: 1 colher de chá
Sal: segundo o gosto
Soda: 1 colher de chá
Corte o seitan, a cebola, o alho, o gengibre, o aipo, o coentro. Corte muito fino de modo a obter um recheio. Misture a soda com a farinha. Faça uma massa e depois pequenas bolas, que achata sendo mais finas nos bordos e mais grossas no centro. Ponha uma colher do recheio no centro e dobre. Ponha a cozer a vapor durante 15 minutos. Coma quente com um molho picante ou outro ao seu gosto.

You can make momos with pretty much any savoury or even sweet filling. Here is recipe I learned from Tibetan cooking lessons in McLeod Ganj in Northern India:

Pastry (none of that packet rubbish):
1/2 kilo white flour
2 tsp baking powder
300ml room temp water

MIX, KNEAD for 3 mins, SET ASIDE for 5 mins (if warm); 10mins in india; overnight in Tibet!

Veg Filling:
1/2 medium cabbage finely chopped or replace with mushroom or tofu
1 large carrot grated
2 medium onions finely chopped
1/2 tsp salt
6 tbsp oil
1 1/2 tbsp minced garlic
1 1/2 tbsp of spring onion
1 1/2 tbsp of green pepper
1 tbsp of chopped coriander
1/4 tsp black pepper

Ginger & potato:
3 med potatoes, peel, grate squeeze out water
2 tbsp grated ginger
1 tbsp sping onion (green only)
1 tbsp green pepper
1 tbsp garlic
1 tbsp coriander fresh
1 tea spoon (tsp) salt
4 tbsp oil

Sweet Filling:
7 tbsp oil
then add
5 tbsp sugar, 4 tbsp white flour, 2 tbsp sesame seed, stir for 3 mins, lightly browned, stir and cool but not set, then use filling before sets
(via facebook_Fan Momos)

sábado, 24 de outubro de 2009

morte e lei


1. suicídios na GNR,(blog verão verde) nas empresas como se a pulsão de vida se apaga-se --- como numa vela instável. Uns matam-se com pressa, outros devagar. Matar-se a si ou aos outros é em si mesmo um ato destrutivo e negativo, o budismo condena o suicídio, acha-o algo de doentio -- saída ilusória da estrada da vida, à qual se volta noutro momento porque dela não se saiu. A vida não é necessariamente alegre e a morte não é necessariamente miserável......Para onde se vai após a morte? Algumas pessoas acreditam que a morte é o capítulo final da vida, que não existe nada após a morte e, muito menos, que se possa renascer. Para elas a vida é curta e frágil. Em função de sua visão da morte, olham a vida com ceticismo e ansiedade. Em vez de enxergar a vida como um tesouro e fazer o melhor uso dela, essas pessoas vêem a vida apenas como uma oportunidade de mergulhar nos prazeres e satisfazer os sentidos. Como não olham a vida e a morte no contexto da Lei de Causa e Efeito estão prontas para fazer o que quer que seja, legal ou ilegalmente, para conseguir alcançar seus objetivos pessoais. Tal visão da morte e, portanto, da vida é errônea e pode nos levar à perdição. Embora os cristãos sejam diferentes dos budistas na forma como vêem esse julgamento final, eles também acreditam na existência do céu e do inferno e que há uma vida após a morte.


"Num certo sentido podemos olhar o fenómeno do suicídio como uma pessoa que está a tentar escapar a uma situação difícil. Para fugir à dificuldade, suicidamo-nos. Está ligado ao facto de pensarmos que temos uma só vida ou várias. Se só temos uma vida então é bastante simples: se a vida é insuportável então você faz o que quer. São assuntos complicados. Penso que como na mente humana há muitas disposições, os resultados são diferentes religiões e filosofias. O importante é a pessoa humana. É muito importante que você encontre uma coisa que é apropriada e adequada para si como ser humano. Deve encontrar uma coisa que pode digerir e depois utilizá-la”.(Dalai Lama)

2. este testemunho de uma americana budista que como policia viveu momentos complicados.


Vajra Gun

By Laurel Graham
Vajra Gun Tricycle
For thirteen years I was a law enforcement officer.. I did not identify myself as a Buddhist; . It is clear to me now that we could have been, and were, instruments of karma. But skillful action, discriminating awareness, karma, the law of causality were not terms used in law enforcement basic training.
For a Buddhist in police work, the most important thing is to be constantly aware of ego. It is not your anger, not your revenge, not your judgment, no matter how personal the event. For me it was not judgment, in the Western sense, but discernment. This kept me, and others, alive and healthy. This discernment allowed me to act skillfully in crisis. The law of causality allowed me to know that if I could not stop the perpetrator of violence or pain or loss, that some other vehicle would reach that person-karma. here

segunda-feira, 19 de outubro de 2009

Thanks to the kindness

of my great and holy teachers, the eyes of my pure perception were not blinded and I never accumulated the evil karma of abandoning the Dharma, of having wrong views and denigrating the teachings of others, or of criticizing anyone at all. I am continually training myself in the wholesome attitude of avoiding all duplicity. But as I do not have the slightest doubt that I belong among the followers of the compassionate Buddha, albeit in the lowest ranks, I do occasionally have a slight feeling of pride. Which goes to show that I can't even tell the difference between right and wrong! This is a short life story of myself _Dudjom Rinpoche (1904- 1987)

terça-feira, 13 de outubro de 2009

rescaldo

Das eleições: ouvir dizer os habitantes de Felgueiras que acabou a monarquia de F. Felgueiras, pelos vistos com um certo atrazo, o que não deixa de ser bem português--- é a revolução de Outubro feita pelo PSD --- paradoxo mas a tentação monárquica continua na Europa, em países ditos republicanos.

Triste e constrangedor foi ver ontem na RTP1 o  "prós e contras" --- jornalistas com valores diferentes. Prefiro jornais com independência jornalística e respeito das fontes. A liberdade de expressão e a protecção das fontes expressa a qualidade da democracia e o respeito de nós como seres humanos.

sexta-feira, 9 de outubro de 2009

rock shadows

The mind-
what can we say of it?

Forms, created by rock shadows.
-John Daido Loori Roshi (1930-2009) 
he passed away at around 9:30 am this morning.
 
 

foto 7\10\09


The Dalai Lama presents House Speaker Nancy Pelosi of Calif., with a Khata, as actor Richard Gere looks on at right, Wednesday, Oct. 7, 2009, during the International Campaign for Tibet 2009 Light of Truth Award ceremony in Washington. (AP Photo/Susan Walsh)

quinta-feira, 8 de outubro de 2009

hoje

a luz reflectida nas águas do Tejo acordou o meu olhar: Lisboa cidade maravilhosa.

agradeço o post


Garcias a La Vida

A Conceição Gomes resolveu – e bem – presentear-nos, através do Facebook, com a canção "Gracias a La Vida", de Violeta Parra, mas interpretada por Mercedes Sosa, recentemente falecida. Uma voz fascinante. Ouça-se.
como hoje recebi agradecimentos por outras pequenas coisas da vida, aqui tb agradeço a simpatia on line.

Shwedagon à Rangoon_Birmanie

terça-feira, 6 de outubro de 2009

being awake and healing

today i like to read this post

THURSDAY, APRIL 5, 2007

being awake and healing

I am often asked about how to use meditation and Buddhist practice to heal old wounds. The question reflects a misunderstanding.

In Buddhism, our intention is to be present in what arises in experience. Healing is often a side-effect of that presence, or a side-effect of the practices we do in order to be present, but it's not the objective. You may think this is hair-splitting, but it's actually quite important. When we are focused on healing, we are inevitably concerned with a result, a goal, and the goal-orientation introduces an appraisal of experience that takes us out of direct experience. 


Rather than working toward healing, our effort is to trust we actually are. To echo Suzuki Roshi, "Our practice is about absolute confidence in our fundamental nature." I've come to appreciate the depth of this sentence more and more over the years. Absolute confidence in what we are! Then, as Uchiyama Roshi says, "we have neither a need to be swayed by someone or something we think exists outside ourselves nor do we long for things that we project as pbeing apart from ourselves."

From a practice point of view, the key is not to harden when difficult or painful experiences arise. The moment we harden, we have set "I" against "it" and are reinforcing whatever conditioning is generating the difficulty. Thus, Thich Naht Hanh's advice about holding difficult or painful feelings tenderly in attention. Sometimes, this feels like letting the feelings scream while you hold them in attention, not trying to remedy them, control them, make them go away, or change them. 

Working with difficult feelings, I've found, is best done for short periods, so attention is active and awake. Too long an exposure and we inevitably fall into conditioning. Hence, the old meditation adage "Short sessions, but many of them". Touch into the feelings for a few moments, then relax, return to the breath, then touch into them again, staying with them awake and present rather than fighting with them.

None of this is easy. Simple and easy are not synonyms. We will fall down again and again, not trusting the open clear awareness that is what we are, not being able to just experience old wounds and pains. But we pick ourselves up, dust off our clothes, patch the skinned knees, and keep going. After all, this is what the word practice means. It's not a test, it's not a contest -- it's our life.

gravata no Butão

Depois de ler posts (aqui e aqui) sobre gravatas lembrei-me de uma estória de relativismo cultural: Um dia o consul português na Índia teve que ir de urgência ao Butão ver o Rei. Quando lá chegou percebeu que se tinha esquecido da gravata. Foi até à única loja ocidental da capital e não havia, ficou desesperado quando de repente ouviu alguém na loja que lhe disse em inglês: "Se quiser, eu empresto-lhe uma." A honra portuguesa do embaixador estava salva por um inglês que vivia 6 meses no Butão e outros 6 meses em Sintra!_ O acaso faz bem as coisas.

sexta-feira, 2 de outubro de 2009

One Moon, Once More



By the power of circumstance,
one moon appears through time as large or small.
By the power of needs,
one lama arises in different disguises.

By the power of vessels of water,
one moon appears in myriad reflections.
By the power of minds,
one lama appears as many.

By the power of clouds,
one moon is bright or dark.
By the power of concepts,
one lama appears as good or bad.

By the power of karma,
one moon seems to comfort or menace.
By the power of thought,
one lama arouses faith or disdain.

By the power of day or night,
one moon rises and sets.
In order to benefit beings,
one lama seems to come and go.

--Patrul Rinpoche

(So beautiful. But, I can't force you to understand.)

Dharamsala, août 2009

McLeod Ganj - Himachal Pradesh - Inde
La route dessine quelques virages, s'enfonce parmi les arbres vers les hauteurs. Dans la sombre verdure se dresse l'Eglise Saint John in the Wilderness, construite en 1852 et toujours bien dans ses vieilles pierres malgré le tremblement de terre de 1905 qui laissa derrière lui de nombreuses tombes parsemées aux alentours. Le pasteur anglican à la peau tannée et aux yeux ronds distribue son "testament", en fait un résumé de sa vie et de son illumination religieuse. Pas déçu de voir quelqu'un : on ne se presse pas à ses offices et pour cause : McLeod Ganj, fondée dans les années 1850 pour héberger une garnison britannique, accueille ici, sur les hauteurs de Dharamsala, le gouvernement tibétain en exil et la résidence du Dalaï Lama. Les Tibétains y vivent plus nombreux que les Indiens.
"Ah, vous êtes Belge ?", répète le maître des lieux anglicans, non sans ménager un certain suspense. "Comme nos vitraux !" Un cadeau de Lady Elgin, épouse du vice-roi des Indes, décédé à Dharamsala qu'il aimait tant.--- Sabine Verhest
Dharamsala, août 2009 (foto Alexandre Marchand)

quinta-feira, 1 de outubro de 2009

casa.pt

o finalista.pt FINALIST CBS - Cork Block Shelter Designed by David Mares From: Setúbal, Portugal Shelter location: Portugal Date accepted: August 18, 2009 CBS is located at Vale dos Barris. It was designed to be an ecological and living block. In a microclimate that ranges from the dry heat to damp cold, the application of cork is a good way of thermally isolating the shelter and also providing acoustic insulation for study/sleep. The dynamic facade gives visual interaction when in living-studying mode; in rest-sleep mode it closes to provide privacy for its occupant. http://www.youtube.com/watch?v=er-J9TtW1VY via o blog "o fio de prumo". obrigado