des1biga 14 - O Outro Lado da Questão
postado por T. às 18:03
23 comentários
sexta-feira, janeiro 25
Hoje cheguei a casa com as mãos a cheirar a tipografia, que é o cheiro da tinta acabada de ser estampada no papel, que trazem os jornais e as revistas quando ainda estão quentinhos da máquina, como o pão-com-chouriço a sair do forno às 4 da manhã nas padarias de emergência.
O tempo que os textos demoram a passar da pasta do computador para a editorial e desta para a rua escapa ao nosso controlo. Porque somos uma engrenagem, desde a redacção que inventa até ao Sr. João e à sua equipa que imprimem os nossos caprichos, passando necessariamente pelo Samuel que molda as páginas. E no entretanto todos os desencontros com o entrevistado, o fim-de-semana a desgravar a entrevista, as mortes não anunciadas que devemos cronicar, os esquemas rascunhados desaparecidos, etc. E depois o nervoso miudinho, a incerteza tenebrosa da qualidade de imagem, a revisão pós-impressão para averiguar a necessidade de errata...uff! E assim as rodas dentadas vão encaixando umas nas outras, melhor ou pior, e cá vamos andando!
E é assim que, no final de Janeiro de 2008, temos o nº 14, que versa sobre o Surreal. O meu destaque pessoal vai para a entrevista a Nuno Félix da Costa (na Transmissão Oral) e para o texto "Também Eu Sei História", na Janela de Expressão.
Um apelo aos colaboradores que não escreveram para esta que comecem já a pensar no vosso texto para o próximo número. E (mais) uma saudação ao Gama, que nos meteu nisto sem saber no que nos metia. Ou então, sabia.
PS : Os interessados em receber este número que estejam à distância (Erasmus e afins) deixem por aqui um comment com a vossa morada, mandem um mail ou assim.
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Mensagem enviada a alguém a 11.02.2008
P.S. The company dedicates at the moment to exportation/importation of clothes and medical equipment between euro-asian countries such as India, Russia and China and has a large perspective of expanding not only at its own market but in many other areasso it can provide a very strong economical basis for a real sustainable development in many of these countries always in respect for the most profound human values. This is a huge taske we have as there are many people in India living with less than 95 dollars per year, namely in areas such as Bihar. But this situation also happens in China and other countries as well. And as you know many companies use the social services as a way to implement more profits for their own companies. We are making it the other way. We started with the social service, I have strong roots here as you can check (my father is the president of this Foundation www.fundacao-ami.org/) but unfortunately it´s very restrained as the foundation is limited by the government from a financial point of view and can not provide the necessary financial background. That´s why I had to part from the perspectives of following his steps in the foundation and start with the single focus of starting producing money and a structure able to support further actions in the economical and social camp.. And that´s why I founded an enterprise with my own name. But now it´s time to expand even more and to become global. And this is the main reason I´m here talking to you. Because unfortunately that domain is a step needed for this to become real in this direction. As you, I also believe the future lays great things ahead, and I sincerely hope we will be able to work again in a near future, as it´s true the world, may it be the wide web or other, will always need future life architects with a strong strategic visison that helps develop humn community in such a way that fundamental human values may never be less. These are the values present in the Vedas, in Islam, and in any religion that trully searches the essence of being. But unfortunately many people today don´t have the courage of putting these values really into prectice and prefer to concede to extremisms rather than living by a code of true honour, respect, loyalty and deep love which is the real vedic tapas. By not living by these values many people get to some positions in society where instead sharing and trying to educate others in the same values so they can also get there and we can all become wealthy they serve as tampons to others because they are too afraid of losing what they may have got at the moment. It´s much more difficult trying to live by these values than to put a bomb somewhere, may it be an american bomb or any other kind of bomb. I know. I have done it. In last September I left everything, family, Medicine, everything, and went to India where I stayed with Nithyananda for three months (you can check it on the web or see him in youtube) off to India where I went to be with him, he is the biggest authority in Vedic tradition today on earth in every sense of it, and I stayed there for three months. I literally died. Not physically. And I can tell you, it´s not easy. There is a discipline needed, the tapas. The tapas associated with the true meaning of the japamala. And then everything is posssible. When we relax after the discipline. But without discipline it´s not. True creativity comes in the breaks of the discipline but it´s the true discipline sustained in the most deep values that serves as a support so it can be manifested in its total splendor, more and more. And I came back to continue and do this work. At the economical level because it´s the only way to remove some people that unfortunately occupy some key positions. And the Vedas represent this for us and that´s why we need it. I can tell you much more if you want but it now depends of you. I will only tell you that besides all the experiences I had with master, from a straight socio-economical point of view, it´s really incredible as tragic human situations can live side by side with the newest billionaires that fly around with their helicopters and that are so obvious in India, mainly in cities like Bangalore where some of the richest men on earth are as a consequence of it being the most important city in the world for media, internet and software interests in actuality. It´s not the money that is the problem. The problem only starts when it starts touching you. Thank you once more for your patience and attention.
Alexandre Focquet de la Vieter Nobre
Urbanização do Monte da Bemposta Lote 18 1-B 8500-333 Portimão Algarve Portugal
poupoussinet@gmail.com
Phone:00351282495638
Sim, o comunismo é a via. Estou inscrito no partido e estou do vosso lado. Não estou sozinho, muitos mais de quem nunca ouviram falar também estão do vosso lado. Independentemente de todas as diferenças que possamos ter tido no passado espero que a um dado ponto possamos trabalhar juntos e dar as mãos para aquilo que todos no fundo queremos, falo directamente ao Hugo e à Teresa. Sim, defendo o aborto, sim, a religião actual, seja ela qual for, tem de cair e nunca se deve sobrepor ao ser humano e sim, a revolução não só é possível como não há outro meio. Mas tem de ser um comunismo pelos valores humanos e sem medo de se impor pois se a razão está do seu lado de que é que ele deve ter medo. A afirmação faz-se pela própria afirmação e não contra ninguém. Afirmemo-nos então. O vosso amigo, Alexandre. Fiquem bem e vemo-nos daqui a uns meses. xau
Entonces,
TAPAS. The Sanskrit term tapas, from tap ("heat"), was in ancient India an expression of cosmic energy residing in heat, fervor, and ardor. Through anthropocosmic correspondences established in early Vedic sacrificial traditions tapas became one of the key concepts of South Asian religions and the accepted term in Sanskrit and other Indic languages for ascetic power, especially a severely disciplined self-mortification that produces both personal and cosmic results.
A wide range of religious expressions concerning tapas appears already in the Ṛgveda. The gods Agni, the sacrificial fire, and Sūrya, the sun, both possess heat inherently, whereas tapas is generated within the warrior deity Indra and his weapons as a concomitant of heroic fury in battle. Indra's heated rage may be connected to certain proto-Indo-European warrior-cult phenomena; Ṛgvedic references to ascetics who handle fire, as well as other references to sweating as an initiatory technique, may be connected with pre-Vedic ecstatic or shamanic experiences. Tapas can be a weapon itself, used by Indra, for example, to encircle Vṛtra, or employed, perhaps ritually, by enemies of priests who pray to Indra and Varuṇa for protection (Ṛgveda 10.167, 7.82). In Hymn 9.113 the ritual production of divine soma is accomplished by tapas, faith, order, and truth. But perhaps the most influential Ṛgvedic speculations on tapas occur in such late cosmogonic hymns as 10.129 and 10.190, where tapas, existing prior to both divine and human beings, is linked in the procreative process with primordial desire (kāma), mind, order, and truth, a cosmic association that served as a template for late Vedic soteriologies as well as post-Vedic popular mythologies. Finally, the Ṛgveda reveals that the ancient sages and godlike ancestors also embody this cosmic fervor, the ṛṣis sitting to perform tapas (10.109), and the pitṛs ("ancestors") attaining their invincible places in the heavens by means of tapas (10.154).
It is in the Yajurveda recensions, the Atharvaveda, and the several Brāhmaṇas that tapas receives full recognition: the human body becomes a metaphor of sacrificial fire and tapas is simultaneously the means to and the experience of transformation. The Vedic student (brahmacārin), according to Atharvaveda 11.5, generates such powerful tapas that it fills his teacher, the gods, and the three worlds. Tapas is primal energy ready to be drawn upon by the knowledgeable, the adept, and the aggressively self-disciplined. Prajāpati, lord of creatures, continues, in the Brāhmaṇas, the older impersonal cosmogony involving tapas and blends with it the personal one of self-sacrificing Puruṣa (Ṛgveda 10.90): overcome with desire (kāma), Prajāpati discharges in heated procreation, exhausting himself into the substance of the universe by repeated emission. That this striving to create by self-heating provided a ritual model is clear from the many correspondences defining the Vedic sacrificer, who maintains the created worlds by laborious ritual (karman); he is simultaneously identified with the sacrificial fire, Agni, and Puruṣa-Prajāpati, as he undergoes spiritual regeneration. The way is now clear for ascetic technique to replicate, and in some ways to replace, sacrificial technique. Both are performances on an exhaustive, even painful scale: procreative on a sexual model, yet requiring chastity; bearing personal cosmic fruits, results that can be stored; and burning away, by inner heat, those impurities that are hindrances to transcendent, immutable being. Śatapatha Brāhmaṇa 10.4.4 is an illustration of the Brahmanic bond between cosmogony through sacrifice, and transcendence (rebirth) through ascetic perseverance, all declared in Prajāpati's thousand-year tapas.
The Upanishads further explore these mysterious connections in the heat of sexuality, hatching, ripening, digestion, strife, grief, rage, ecstasy, and mystical vision. The way is opened for a normative tapas practiced by every religious seeker in the third stage (āśrama) of life, and thus a modification or lay version of the extreme tapas professed by the ascetic bent upon world- and self-conquest. In the texts of the Jains and Buddhists, in various traditions of yoga and Tantra, and in popular myths and folklore collected in the Sanskrit epics and Purāṇas, a profile emerges of ascetic tapas. By degrees of fasting, chastity, silence, meditation, breath-control, and difficult postures, usually practiced in solitary vigil in forests and mountains, the yogin or tapasvin "heats the three worlds." His techniques include a "five-fires" position (sitting naked between four fires beneath the midsummer sun), immersing himself in a river in midwinter, and remaining unsheltered in monsoon rains.
The ascetic, like the sacrificer, demonstrates his interior fire as a cosmic force capable of recreating, reordering, or dismissing the world. So powerful is this religious model that much of the dramatic tension of post-Vedic mythology is provided by world-threatening tapas produced from ascetic ardor. Gods, goddesses, demons, kings, heroes, married sages, celibate yogins, young children, even animals perform tapas. The god Brahmā produces by tapas; Śiva's tapas and magical fire alternately create and destroy; Pārvatī maintains tapas for 36,000 years; a host of demons (asuras and daityas) concentrate on world domination by tapas; the Pānḍava heroes exercise tapas in forest exile. Tapas and kāma cooperate in keeping the created world together; erotic desire poses the strongest threat to ascetic world-transcendence, and therefore repression and lust together with self-control and self-abandon provide antiphonal parallels to the ancient Indra-Vṛtra cosmic opposition, a cooperative discord that threads the drama of creation and recreation.
Whereas Hinduism routinized tapas into ordinary observance of fasts, meditations, and yogalike practices, and Buddhism elected a middle path between austerity and indulgence, Jainism perfected tapas in both lay and monastic careers as a means of burning off old karman and blocking accretions of new karman. In Jainism and in some traditions of Tantric yoga tapas survives today as disciplined self-mortification and as an internal experience of transformation.
Arjuna said:
O Krishna, You praise transcendental knowledge
And also performance of unattached action.
Tell me, definitely, which one is better of the two.
Krishna said:
Karma-Samnyasa, and Karma-yoga
Both lead to the Supreme.
But, of the two, Karma-yoga
Is superior to Karma-Samnyasa.
A person should be considered a true Samnyasi
Or renunciant who neither likes nor dislikes.
Because, free from the dualities, O Arjuna,
One is easily liberated from bondage.
The ignorant, not the wise, consider Karma-Samnyasa
And Karma-yoga as different from each other.
The person who has truly mastered one,
Gets the benefits of both.
Whatever goal a Samnyasi reaches,
A Karma-yogi also reaches the same goal.
One who sees the path of renunciation
And the path of work as the same, really sees.
But Samnyasa, O Arjuna,
Is difficult to attain without Karma-yoga.
A Karma-yogi sage quickly attains Brahman.
A Karma-yogi whose mind is pure,
Whose mind and senses are under control,
And who sees one and the same Self in all beings,
Is not bound though engaged in work.
A Samnyasi who knows the truth thinks:
I do nothing at all.
For in seeing, hearing, touching, smelling,
Eating, walking, sleeping, breathing; and
Speaking, giving, taking,
opening and closing the eyes,
A Samnyasi believes that only the senses
Are operating upon their sense objects.
One who does all work
As an offering to the Lord,
Abandoning attachment to the results,
Is as untouched by sin
As a lotus leaf is untouched by water.
A Karma-yogi performs action
By body, mind, intellect, and senses,
Without attachment,
Only for self-purification.
A Karma-yogi, abandoning the fruit of work,
Attains Supreme Bliss while others,
Who are attached to the fruits of work,
Become bound by selfish work.
A person who has subdued the senses
And completely renounced all works,
Dwells happily in the City of Nine Gates,
Neither performing nor directing action.
The Lord neither creates the urge for action
Nor the feeling of doership
Nor the attachment to the results of action.
All these are done by the Gunas.
The Lord does not take
The good or evil deeds of anybody.
The knowledge is covered by ignorance,
Thereby people are deluded.
But their knowledge,
Whose ignorance is destroyed by Self-knowledge,
Reveals the Supreme like the sun.
They, whose mind and intellect
Are absorbed in the Self,
Who remain firmly attached with the Self,
Who have Self as their supreme goal,
whose sins have been destroyed by the knowledge,
Do not take birth again.
An enlightened person
Looks at a learned and humble Braahmana,
An outcast, even a cow, an elephant,
Or a dog with an equal eye.
Everything has been accomplished in this very life
By those whose mind is set in equality.
Such a person has realized Brahman
Because Brahman is flawless and impartial.
One who neither rejoices
On obtaining what is pleasant
Nor grieves on obtaining the unpleasant,
Who is undeluded, who has a steady mind,
And who is a knower of Brahman;
Such a person abides in Brahman.
A person whose mind is unattached to sensual pleasures,
Who discovers the joy of the Self,
And whose mind is in union with Brahman
Through meditation, enjoys eternal bliss.
Pleasures derived from the contact of senses
With their objects are verily the source of misery,
And have a beginning and an end.
The wise, O Arjuna, do not rejoice in sensual pleasures.
One who is able to withstand
The impulse of lust and anger before death
Is a yogi, and a happy person.
One who finds happiness with the Self,
Who rejoices the Self within,
And who is illuminated by the Self-knowledge;
Such a yogi becomes one with Brahman
And attains supreme nirvana.
Seers whose sins are destroyed,
Whose doubts have been dispelled by knowledge,
Whose disciplined minds are attached with the Self,
And who are engaged in the welfare of all beings
Attain Supreme Brahman.
A Self-realized person
Who is free from lust and anger,
And who has subdued the mind and senses
Wasily attains nirvana.
Renouncing sense enjoyments;
Fixing the eyes and mind at the midbrows;
Equalizing the breath moving through the nostrils
With senses, mind, and intellect under control;
Having liberation as the prime goal;
Free from lust, anger, and fear;
Such a sage is verily liberated.
The one who knows Me
As the enjoyer of sacrifices and austerities,
As the great Lord of all the worlds,
And as the friend of all beings, attains peace.
What is Sannyasa?
The literal meaning of the Sanskrit word "Sannyasa" is - complete (or perfect) renunciation. Thus a Sannyasi is a person who has renounced all worldly desires and works for the benefit of the world. The aim of Sannyasa is "Atmano mokshartham, jagat hitaya cha" which means "for the liberation of the soul and for the good of the world." The term Sannyasi is applicable to both men and women. Generally a male Sannyasi is referred to as "Swami" and a female Sannyasi is referred to as "Swamini".
"A Sannyasi is a real servant of the world. In fact, he or she is the only one who serves and loves the world without receiving anything in return. For a genuine Sannyasi, the whole world is a garden and each individual is a flower therein. Such a person belongs to the whole world and has no particular caste, creed, sect or religion. Everyone has equal rights to the Sannyasi" — Amma
MEDITATING ON DARKNESS
http://www.youtube.com/watch?v=NO0oejD4vJs
DARKNESS - DEEPER TRUTHS REVEALED
http://www.youtube.com/watch?v=B676PfadDsM
xau ;)
Os próximos passos terão de ser vocês a dar. Tudo o que disse sobre o comunismo e há dois dias atrás se mantém.
Alexandre Nobre
Até daqui a alguns meses então...
Sim, faltam pouco mais de 2 meses para o 25 de Abril. As barbas estão cada vez maiores, está tudo a postos para a Revolução!
Infelizmente, meu caro anónimo, vai demorar um pouco mais de dois meses...
Afinal pensei melhor e ja nao sou comunista. Vou-me desinscrever quando puder. Aproceito para pedir desculpa a Igreja catolica pois nao sei se aquela informacao e mesmo verdade ou nao. O meu mestre e Jesus e a religiao actual deve manter-se pois 'e uma pedra na qual as pessoas se podem apoiar. Escrevo da India e por isso peco desculpa pelos acentos a mais ou a menos. Fiquem bem.
I would like to apologise and manifest explicitly that Jesus is the only master and is my true and only master. I passed by a living hell but now everything is ok. I apologise to all that may have been offended no matter what their beliefs may be at the moment. Thank you.
Thank you to my father Fernando Nobre cause he is a living rock and through him I got to Jesus again. Even if he didn't do it on purpose. And what a greater example to have.
Quero pedir-vos desculpa. E' verdade que alucinei durante um bom tempo e que passei pelo mais profundo dos infernos. Mas agora esta' tudo bem. Jesus e' realmente o caminho e nao ha outro. Se algum dia puderem retirar todos estes comentarios que aqui proferi agradeco sendo que para la de pertencer a uma fase pela qual passei da qual nao me orgulho e que e' a principal razao, ficaram aqui expostos dados pessoais que violam a privacidade de pessoas que amo, como a minha mae, e tenho ainda recebido alguns contactos dos quais nao me orgulho tambem. Obrigado, fiquem bem, e mais uma vez desculpa.
A Metamorfose de Narciso
O Grande Masturbador
"Inteligência sem ambição é como um passáro sem asas"
Necrófagos a atirarem-se a leoes. Coitados...
´´quem sabe nao diz,
quem diz nao sabe.´´
Lao-Tsé
Realmente... ja ca faltava o veneno :) ...
Enfim... Talvez o Salvador Dali até tivesse alguma razao...
alexandrenobre e outras pessoas que comentaram neste post: larguem as drogas
(mas digam onde as largaram, que essa merda deve ser da boa!)
E se em vez de se focarem na psique tentassem ir alem dela. A psique é um pequeno pormenor do qual quando nos embrenhamos nela nao mais nos libertamos desse labirinto e de explicacoes baratas para compreender algo que no fundo nem interessa, existe vida para lá da psique... Coragem? Essa é a questao. O Professor Mario Simoes, Professor na Faculdade de Medicina de Lisboa, disse-me um dia que experimentou realmente um dia drogas para atingir estados alterados de consciência. E foi ele que nma conversa me disse, baseando-se no cass de hipnose que teve e na sua clinica que o mundo era na verdade semelhante ao que se contava no Matrix. Eu disse-lhe, mas tem consciencia de que se contar isso aos seus colegas muitos têm-no como maluco. Uma coisa que Salvador Dali realmente disse e nao é simplesmente o titulo de uma obra foi ´a diferenca entre um maluco e eu é que eu nao estou maluco´ Porquê experimentar drogas quando ha outras coisas bem mais praticas para experienciar a realidade, seja yoga, seja outra qualquer religiao. Se em vez de manterem um site inutil onde apenas sao metidas ideias comunistas ou videos do yotube o utilizassem para divulgar ideias que a comunidade cientifica comeca ja hoje a aceitar fariam talvez um melhor servico ä faculdade e, porque naao dize-lo, a voces proprios. Eu senti necessidade de experienciar. Eu senti a necessidade de experienciar. Fi-lo, sem drogas E para ser franco nao tenho licoes de moral ou seja de que ordem for a receber de um tipo que num site apoiado pela associacao de estudantes da fmul utiliza um nome como ´THE RAVEN´ e nao o próprio nome. É caso para perguntar quem andará realmente nas drogas.
Realmente é triste haver pessoas humanamente anormais a ponto de precisarem de julgar outras em seu proprio proveito... Drogas??vão-me dizer que as marionetes do comunismo que têm um discurso imposto, sem saber do que falam, pessoas que se drogam de manhã à noite com o propósito de libertar a mente e lutar contra o capitalismo.. passam horas, tardes dias a sofrer com algo porque fica bem, porque fica bem vestir trapos, dá estilo, lavagens de cerebro ambulantes que nem sabem o que andam para aqui a fazer.. Lutar sim, mas nao julgando os outros, é triste ver que há pessoas que julgam os mais fortes, julgando-se eles próprios fortes de não fazer nada.. Lutar não é isso.. Lutar é Lutar mesmo, é lutar com os mais fracos, não compreendo o capitalismo das ganzas pessoas que são capazes de ficar sem dinheiro para comer para gasta-lo em traficos de drogas mal metidas. Se droga é pensar de maneira diferente então t~em razao, não vos considero drogados pelo simples facto de terem um discurso já feito sem sequer o questionarem.. Humildemente julgo todos aqueles que seguem grupos, e formas de pensar e que se recusam a questionar o que seguem.. concordo com o Alexandre.. experimentem a ir la fora estar c as pessoas e experienciar a realidade em vez de se iludirem com ela... ha muito mais que fazer do que perder tempo com hipocrisias e julgamentos.. Ser Viver e Estar.. é simples penso eu.. É triste ver pessoas que sofrem por uma causa que desconhecem!!
"não vos considero drogados pelo simples facto de terem um discurso já feito sem sequer o questionarem"
"Humildemente julgo todos aqueles que seguem grupos, e formas de pensar e que se recusam a questionar o que seguem"
AHAHAHAHA
esta ultima intervencao foi um bom apanhado de cliches mas tem falhas lógicas graves que humildemente não tenho paciencia para explicar.
Lao-Tsé ´´quem sabe nao diz,
quem diz nao sabe.´´
Lao Tsé se o sabia não o devia ter dito e o mesmo se aplica a ti. (No fundo é um modo subtil de dizer que escolheste um péssima citação)
De qualquer modo Salvador Dali não diz... Ele caga.
Lembro que a batata inicialmente era para os porcos e só muito depois passou para os humanos estando hoje laminada nos mais selectos pratos de nouvelle cuisine
Nithyananda. Círculo fechado. Quanto ao resto do que disse ou não a relação mestre discípulo não é fácil. E não me refiro ao lavar as sanitas. Essa é a parte fácil.
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