Mijn requiem top-10:
Requiem Gabriel Fauré Ein deutsches Requiem Johannes Brahms Requiem for a friend Zbigniew Preisner Messe de requiem Joao Domingos Bomtempo Déploration sur la mort d'Ockeghem Josquin Desprez Requiem Wolfgang Amadeus Mozart Cadman requiem Gavin Bryars Requiem Peter Benoit Requiem Mikis Theodorakis Requiem Giuseppe Verdi
tijden hardlopen 15.09.06 start van s2r 25.02.07 midwinter run kiewit 10km 1.03' 10.06.07 m. mooiste maastricht 5km 28'37 12.10.08 dwars door hasselt 15km 1u48
Op mijn nachtkastje
Psychosynthese Roberto Assagioli
De mens en zijn symbolen Carl Jung
Een beknopte geschiedenis van alles Ken Wilber
Op zoek naar Shambhala Edwin Bernbaum
Psychosynthese en eeuwige wijsheid Ben Bos
Vipassana mediatatie William Hart
Een geschiedenis van God Karen Armstrong
Zeven wegen naar het zelf Piero Ferrucci
Meister Eckhart Meester van het niet-wetende weten Marcel Braekers
Het mysterie van de hersenstam Tjeu van den Berk
Je bent het zelf Ben Bos
Psychosynthese Will Parfitt
Wegen naar het paradijs Thomas Merton
Waarop wachten wij Notker Wolf
Ik ben de poort Bhagwan Shree Rajneesh
Laat heb ik je liefgehad Boris Todoroff
Levenswijsheid met een glimlach Lin Yutang
Mythen en bewustzijn Joseph Campbell
Het pad is het doel Chögyam Trungpa
Maria Magdalena Guido Kindt
Gij zult zijn als goden Erich Fromm
En naast mijn nachtkastje:
Jonathan Livingston Richard Bach
De alchemist Paulo Coelho
Zonder grenzen Ken Wilber
Het onbeschreven blad Steven Pinker
De schepping Franco Ferrucci
De kabbalist Geert Kimpen
Het numineuze Tjeu van den Berk Kluizenaars avonturen van eenzaamheid Freddy Derwahl
Zen, hier, nu Ruud van der Ham
Geheim India Paul Brunton
Zen therapie Davir Brazier
Vrede aanraken Thich Nhat Hanh
De schaduw van de wind Carlos Ruiz Zafón
Mystagogie inwijding in het symbolisch bewustzijn Tjeu van den Berk
De eenvoud van Zijn Ken Wilber
Ontmoeting met je schaduw Conny Zweig
Familieopstellingen Indra Torsten Preiss
Boek van levenskunst Anselm Grün
Het onzegbare en het onuitsprekelijke Ronald Commers
Over de wil Roberto Assagioli
Het directe pad Andrew Harvey
Wijsheid uit een leeg hoofd Jacob Liberman
Spirituele renaissance Victor Bulthuis
Vrouwelijke mystici Anne Bancroft
Oneindig dichtbij Matthieu Ricard & Trinh Xuan Thuan
Heel je leven Piero Ferrucci Sprekende stilte Han van den Boogaard
Variations sauvages Hélène Grimaud Oscar et la dame rose Eric-Emmanuel Schmitt
Hoe heb ik je lief Piet Weisfelt
Be as you are David Godman
Filosoferen over emoties Miriam van Reyen
Non-dualisme Philip Renard
Boeddhistische geesteshouding Alan Wallace
De ge-heel-de mens Raf Mertens
The eternal Pilgrim Ripley Webb
Awareness Osho Tau Teh Tsjing Lau-Tze
Et toi mon coeur pourquoi bats-tu? Jean d'Ormesson Zinvol toeval Frank Joseph
Het boeddhisme Edward Conze
Is God dood? Ulrich Libbrecht
Synchroniciteit Joseph Jaworski
Een ongewoon gesprek met God Neale Donald Walsch
Vita Pauli Hieronymus
Vipassana meditatie William Hart
Over levenskunst Joep Dohmen
De profeet Khalil Gibran
en naast het bed
Himalaya Michael Palin
De Transardense route Francoise Lempereur
Running with the mind of meditation Sakyong Mipham
Dakini's warm breath feminine principle in tibetan buddhism Judith Simmer-Brown
Nepal Dominicus
The rough Guide to Nepal
Insight Guide Nepal
Fietsparadijs Limburg
Adhishthana view and practice ngondro Mipham Rinpoche
Natural liberation Padmas teachings on the 6 bardos Gyatrul Rinpoche
Rebel Boeddha op weg naar vrijheid Dzogchen ponlop
Touching enlightenment finding realization in the body Regi Ray
Tantra the transformation of desire Lama Yeshe
Secret of the varja world tantric buddhism in tibet Reginald A. Ray
The perfect buddha Jeff Greenwald
Bevrijd je demonen Tsultrim Allione
Full catastrophe living Jon Kabat-Zinn
Wanneer de ijzeren arend vliegt Ayya Khema
Lady of the lotus-born Gyalwa Changchub
The wise heart Jack Kornfield
Meester over je eigen leven Sakyong Mipham
Stil de tijd Joke Hermsen
Zoeken in blog
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een verkenning inspirerende, spirituele gedichten om rustig tegen de nacht aan te leunen...
15-06-2013
Albert Einstein
I have no special talent, I am only passionately curious
If you trust in Nature, in what is simple in Nature, in the small Things that hardly anyone sees and that can so suddenly become huge, immeasurable; if you have this love for what is humble and try very simply, as someone who serves, to win the confidence of what seems poor: then everything will become easier for you, more coherent and somehow more reconciling, not in your conscious mind perhaps, which stays behind, astonished, but in your innermost awareness, awakeness, and knowledge. You are so young, so much before all beginning, and I would like to beg you, dear Sir, as well as I can, to have patience with everything unresolved in your heart and to try to love the questions themselves as if they were locked rooms or books written in a very foreign language. Don't search for the answers, which could not be given to you now, because you would not be able to live them. And the point is, to live everything. Live the questions now. Perhaps then, someday far in the future, you will gradually, without even noticing it, live your way into the answer. Perhaps you do carry within you the possibility of creating and forming, as an especially blessed and pure way of living; train yourself for that but take whatever comes, with great trust, and as long as it comes out of your will, out of some need of your innermost self, then take it upon yourself, and don't hate anything. Sex is difficult; yes. But those tasks that have been entrusted to us are difficult; almost everything serious is difficult; and everything is serious. If you just recognize this and manage, out of yourself, out of your own talent and nature, out of your own experience and childhood and strength, to achieve a wholly individual relation to sex (one that is not influenced by convention and custom), then you will no longer have to be afraid of losing yourself and becoming unworthy of your dearest possession.
Bodily delight is a sensory experience, not any different from pure looking or the pure feeling with , which a beautiful fruit fills the tongue; it is a great, an infinite learning that is given to us, a knowledge of the world, the fullness and the splendor of all knowledge. And it is not our acceptance of it that is bad; what is bad is that most people misuse this learning and squander it and apply it as a stimulant on the tired places of their lives and as a distraction rather than as a way of gathering themselves for their highest moments. People have even made eating into something else: necessity on the one hand, excess on the other; have muddied the clarity of this need, and all the deep, simple needs in which life renews itself have become just as muddy. But the individual can make them clear for himself and live them clearly (not the individual who is dependent, but the solitary man). He can remember that all beauty in animals and plants is a silent, enduring form of love and yearning, and he can see the animal, as he sees plants, patiently and willingly uniting and multiplying and growing, not out of physical pleasure, not out of physical pain, but bowing to necessities that are greater than pleasure and pain, and more powerful than will and withstanding. If only human beings could more humbly receive this mystery which the world is filled with, even in its smallest Things, could bear it, endure it, more solemnly, feel how terribly heavy it is, instead of taking it lightly. If only they could be more reverent to ward their own fruitfulness, which is essentially one, whether it is manifested as mental or physical; for mental creation too arises from the physical, is of one nature with it and only like a softer, more enraptured and more eternal repetition of bodily delight. "The thought of being a creator, of engendering, of shaping" is nothing without its continuous great confirmation and embodiment in the world, nothing without the thousand-fold assent from Things and animals - and our enjoyment of it is so indescribably beautiful and rich only because it is full of inherited memories of the engendering and birthing of millions. In one creative thought a thousand forgotten nights of love come to life again and fill it with majesty and exaltation. And those who come together in the nights and are entwined in rocking delight perform a solemn task and gather sweetness, depth, and strength for the song of some future poet, who will appear in order to say ecstasies that are unsayable. And they call forth the future; and even if they have made a mistake and embrace blindly, the future comes anyway, a new human being arises, and on the foundation of the accident that seems to be accomplished here, there awakens the law by which a strong, determined seed forces its way through to the egg cell that openly advances to meet it. Don't be confused by surfaces; in the depths everything becomes law. And those who live the mystery falsely and badly (and they are very many) lose it only for themselves and nevertheless pass it on like a sealed letter, without knowing it. And don't be puzzled by how many names there are and how complex each life seems. Perhaps above them all there is a great motherhood, in the form of a communal yearning. The beauty of the girl, a being who (as you so beautifully say) "has not yet achieved anything," is motherhood that has a presentiment of itself and begins to prepare, becomes anxious, yearns. And the mother's beauty is motherhood that serves, and in the old woman there is a great remembering. And in the man too there is motherhood, it seems to me, physical and mental; his engendering is also a kind of birthing, and it is birthing when he creates out of his innermost fullness. And perhaps the sexes are more akin than people think, and the great renewal of the world will perhaps consist in one phenomenon: that man and woman, freed from all mistaken feelings and aversions, will seek each other not a opposites but as brother and sister, as neighbors, and will unite as human beings, in order to bear in common, simply, earnestly, and patiently, the heavy sex that has been laid upon them. But everything that may someday be possible for many people, the solitary man can now, already, prepare and build with his own hands, which make fewer mistakes. Therefore, dear Sir, love your solitude and try to sing out with the pain it causes you. For those who are near you are far away, you write, and this shows that the space around you is beginning to grow vast. And if what is near you is far away, then your vastness is already among the stars and is very great; be happy about your growth, in which of course you can't take anyone with you, and be gentle with those who stay behind; be confident and calm in front of them and don't torment them with your doubts and don't frighten them with your faith or joy, which they wouldn't be able to comprehend. Seek out some simple and true feeling of what you have in common with them, which doesn't necessarily have to alter when you yourself change again and again; when you see them, love life in a form that is not your own and be indulgent toward those who are growing old, who are afraid of the aloneness that you trust. Avoid providing material for the drama, that is always stretched tight between parent and children; it uses up much of the children's strength and wastes the love of the elders, which acts and warms even if it doesn't comprehend Don't ask for any advice from them and don't expect any understanding; but believe in a love that is being stored up for you like an inheritance, and have faith that in this love there is a strength and a blessing so large that you can travel as far as you wish without having to step outside it.
zo zou ik in het leven willen staan vanzelfsprekend de seizoenen volgend bloesemen als het mijn tijd is bloeien als het warm genoeg is mijn bladeren laten vallen in volledig vertrouwen dat er een nieuwe bloeitijd komt en kaal durven zijn om me te richten op innerlijke groei
maar in plaats daarvan probeer ik het leven naar mijn eigen beeld te vormen door alles weg te snijden, knippen en te zagen wat me niet bevalt
alsof ik het natuurlijk verloop van mijn leven kan controleren ik probeer te bloeien als de tijd nog niet rijp is als mijn bladeren vallen, verzet ik me hevig ik wil niet dat het gebeurt: niet nu, niet zo
laat mij als een boom zijn natuurlijk en bereidwillig de stroom van de omstandigheden volgend zo zou ik willen leven
TheVimalakirtinirdesha Sutra
tells the tale of the great layman Vimalakirti who lives in a home that
offers shelter to a seemingly endless parade of beings. One of the
beings who has taken up residence in his home is a goddess. One day, the
Buddhas great disciple, Shariputra, comes to call on Vimalakirti and
encounters the goddess. Not one to mince words, or perhaps shocked to
see a female in the great Vimalakirtis home, Shariputra asks the
goddess, Why dont you change your female sex? The goddess answers, I have been living here twelve years looking
for the innate characteristics of the female sex and havent been able
to find any, so how can I change what I cant find? If someone asks,
Why dont you change your female sex? what is he really asking?
The goddess then uses her supernatural power to change Shariputra
into a likeness of herself and change herself into a likeness of
Shariputra, saying, All things are without any determinate, innate
characteristics, so how can you ask, Why dont you change your female
sex? Why dont YOU now change your female sex?
Shariputra, in the form of a goddess, answers, I do not know how I
changed into a female form so how can I change back to a male form?
The goddess responds, Shariputra, just as you are not really a
woman but appear to be female in form, all women also only appear to be
female in form but are not really women. That is why the Buddha said
that we are not really men or women.
Then the goddess, using her supernatural power, changed Shariputra back into his own form.
In contrast to this teaching on non-duality given by Vimalakirtis
goddess, the home I grew up in harbored a clear distinction between
feminine and masculine. I stayed in the kitchen and washed the dishes
with my mom while my brothers went up on the roof to make repairs with
my dad. I took ballet lessons but my brother was forbidden to dance; he
took piano lessons and I, being female, learned violin. My brother was
expected to do something great in the world, I was expected to marry
someone who did something great in the world. When my father died the
family inheritance went to the favored son. This sort of traditional
perspective on male and female roles permeates cultures throughout the
world. It is the insistence that women wear burkas in the Middle East,
it is the baby daughters left to die in China, it is the young girls
married off in India, it is the single mothers who cant make enough
money to feed their hungry children in America.
Like many other westerners I came to Buddhism out of some mysterious
calling and to ease deep psychic pain. Buddhism was foreign and exotic.
The faces of the Buddha statues looked so calm, in contrast to the faces
I saw all around me, and there were beautiful words like jasmine and divineabode and kusala.
So I projected onto Buddhism everything I wanted to see in a religion.
On retreat, and in the midst of daily practice, this vision sprung to
life. A nameless world between thoughts where no duality existed
appeared. Off the cushion, since a good portion of my psychic pain
seemed to stem from being born a woman, I explored the female aspect of
being a Buddhist. Much to my chagrin I discovered that in Buddhism being
born a woman carried the same onus I was trying to escape.
At first I was shocked and outraged. I fought with my pen, demanding
equality for female practitioners. After awhile, growing weary of the
fight, I sank into what felt like a bottomless sorrow. Was Buddhism to
become yet another home where the fullness of who I am was not welcome?
Still, I continued to meditate and began koan inquiry. The closer I came
to the vastness during meditation and inquiry the less important the
distinction between feminine and masculine became. There, in the
silence, was my true original nature, an unbounded nature that was
neither feminine nor masculine. I was beginning to experience what I now
believe the Buddha was really pointing to.
Still, there is something about feminine and masculine that needs to be
observed, honored and worked with in this human realm. Ultimately there
is no masculine and feminine, only the undivided, luminescent,
unconditional love that is the texture of the vastness. But to get to
the place of awakening to this reality we travel through a world filled
with apparent dualities. Finding balance between perceived opposites
seems to be one of the essential aspects of the path.
There is no duality in the ultimate vastness, in what Bankei called the
Unborn Buddha Mind. Yet, to authentically inhabit our original
non-dual nature we walk the road of kindness by respecting all apparent
dualities as different but equal. Then, while on our travels if we
stumble upon the home where Vimalakirti, the goddess and Shariputra
reside, we can move into our true home with one foot on the Earth.
Vulnerability is the only authentic state. Being vulnerable means being open, for wounding, but also for pleasure.
Being open to the wounds of life means also being open to the bounty and beauty. Dont mask or deny your vulnerability: it is your greatest asset.
Be vulnerable: quake and shake in your boots with it. the new goodness that is coming to you, in the form of people, situations, and things can only come to you when you are vulnerable, i.e. open.
― Barefoot Doctor's Guide to the Tao: A Spiritual Handbook for the Urban Warrior
als iemand je opeens verlaat, blijft er een leegte in je achter. sommige mensen geven de leegte al hun aandacht, tot dat deze uiteindelijk hun hele leven beheerst.
anderen accepteren haar niet en negeren haar stomweg. ze storten zich
op willekeurig wat, en worden het slachtoffer van hun eenzaamheid.
ik niet.
zodra een leegte in mij ontstaat, vult ze zich met warmte en wisselende schaduwen, tekens van troost, die me vertellen: dat ik met liefde heb geleefd en het leven van mij houdt
O Belgique qui m'as valu ce dur loisir, Merci ! J'ai pu du moins réfléchir, et saisir, Dans le silence doux et blanc de tes cellules, Les raisons, qui fuyaient, comme des libellules, À travers les roseaux bavards d'un monde vain, Les raisons de mon être immortel et divin, Et les étiqueter, comme en un beau musée, Dans les cases en fin cristal de ma pensée.
Openness doesn't necessarily mean that you have to make yourself available to the other person all the time. Openness is knowing the situation -- if it's healthy and helpful to the other person to involve yourself with them or if it is more healthy not to involve yourself, if showing this kind of commitment is not healthy for the other person. It works both ways. Openness doesn't mean you have to take everything in at all; you have a right to reject or accept -- but when you reject you don't close your self; you reject the situation.
Whether you accept or reject it depends on whether it's a healthy situation for the other person or not; it's not purely what they want. Openness doesn't mean that you are doing purely what the other person wants. Their wantingness may not be particularly accurate....So you just work along with what's valuable there.
Chögyam Trungpa
From TRANSCENDING MADNESS: THE EXPERIENCE OF THE SIX BARDOS edited by Judith Lief, pages 89-90
miljoenen galaxieën vormen enkel wat schuim op die strandloze zee.
wij zijn draaiend uit het niets voortgekomen, sterren rondslingerend als stofdeeltjes. de sterren maken een cirkel en in het midden daarvan dansen we. draaien en nog eens draaien splijt het gehecht zijn in twee.
elk atoom draait perplex rond en het is enkel god die om zichzelf draait.
But the very, very, present moment, if we can really experience the moment without mental commentary, just experience it there is no I there. And this is why it is so difficult for us.
There is an open spacious awareness. It doesnt mean that we become unconscious. On the contrary its when you, for a moment, you wake up. Its like we enter a whole completely much more vivid awareness. But because it is something which we are not habituated to, immediately the ego jumps in and starts commenting, and then weve lost it again.
tijd die je doorbrengt in nepal is een stof die je kunt inademen.
in het westen schiet de tijd voorbij met de meedogenloze en angstwekkende doelbewustheid van een wurgende klimplant - als in een versneld afgedraaide film.
een week, twee maanden, tien jaar vliegen voorbij als geheugenverlies, als een doorlopend spervuur van werkdagen, afspraken, televisieprogrammas, deadlines, etentjes, wassen en plassen, betalingen en telefoongesprekken.
gisteren, vandaag en morgen vallen over elkaar heen als sambo en de tijger, en vermengen zich tot een ondoorzichtige en kleverige siroop.
iets als nu bestaat niet; er is alleen een opeenvolging van laters, die hun hechtranken om de kalender slaan. de klauwen van de klimplant.......
the
key is: to be here, fully connected with the moment, paying attention to
the details of ordinary life
by taking care of ordinary things - our
pots and pans, our clothing, our teeth - we rejoice in them
when we
scrub a vegetable or brush our hair, we are expressing appreciation:
friendship toward ourselves and toward the living quality that is found
in everything.
What
is necessary, after all, is only this: solitude, vast inner solitude.
To walk inside yourself and meet no one for hours - that is what you
must be able to attain. To be solitary as you were when you were a
child, when the grownups walked around involved with matters that seemed
large and important because they looked so busy and because you didn't
understand a thing about what they were doing.
And when
you realize that their activities are shabby, that their vocations are
petrified and no longer connected with life, why not then continue to
look upon it all as a child would, as if you were looking at something
unfamiliar, out of the depths of your own world, from the vastness of
your own solitude, which is itself work and status and vocation?
Why
should you want to give up a child's wise not-understanding in exchange
for defensiveness and scorn, since not understanding is, after all, a
way of being alone, whereas defensiveness and scorn are a participation
in precisely what, by these means, you want to separate yourself from.
There
are no problems. There is nothing wrong. Everything is unfolding as it
should. Everything happens in its own time. Space and time are
illusions. They really do not exist. They're stationary. Causation does
not exist either. No thing has a cause, therefore no thing has an
effect. Cause and effects are again products of your own mind. When the
mind is quiet, karma ceases. Samscaras are non-existent.
There never was a cause for anything. But if you feel that in a
previous life you did something wrong and now your paying the price, or
if you think that you did something wrong in this life and you're paying
the price, then you'll pay the price, because that's what you think. There is virtually no price to pay, because nothing ever happened. If
it appears to have happened to you then you have to go through the
consequences of having the effect return, or karma will come back to
you, because that's what you feel, that's what you believe. It's all in
your feelings and your belief system.
But if you feel as if you're born
at every moment, every moment becomes brand new. Where is the effect?
There is no time for any effect. There is no space in which to have the
effect. space and time and causation become one, the present moment. And
if you feel like that then you can look into the future, which doesn't
exist, and see what's happening. It all has to do with your mind. As
long as you feel situations you know it's your mind that's doing it.
As part of my own contemplation on basic goodness, I reflected on my fathers life. He experienced the loss of his culture, the destruction of his home, and the knowledge that his friends and family were being tortured.
One of the most brilliant minds of his generationthe last to be fully trained in Tibethe became a refugee in places where nobody understood who he was or what he knew. Of all people, he had the right to say, I have been given this transmission of basic goodness, and Im beginning to doubt it. People are not good.
Instead, he showed us basic goodness and urged us to create enlightened society.
open like the sky, you fascinate a curious mind open like the sky, you give rise to everything polarities can play their extremes, yet you remain unaltered
you are empty, yet contain all you are now, no future
open like the sky i can dance with joy, yet feel alone open like the sky, unconditionally you accept everything
if ever the world sees a time when women shall come together purely and simply for the benefit of mankind, it will be a power such as the world has never known
man muss den dingen die eigene, stille, ungestörte entwicklung lassen, die tief von innen kommt, und durch nichts gedrängt oder beschleunigt werden kann; alles ist austragen - und dann gebären...
reifen wie der baum, der seine säfte nicht drängt und getrost in den stürmen des frühlings steht, ohne angst, dass dahinter kein sommer kommen könnte. er kommt doch!
aber er kommt nur zu den geduldigen, die da sind, als ob die ewigkeit vor ihnen läge, so sorglos still und weit ...
man muss geduld haben, gegen das ungelöste im herzen, und versuchen, die fragen selber lieb zu haben, wie verschlossene stuben, und wie bücher, die in einer sehr fremden sprache geschrieben sind.
es handelt sich darum, alles zu leben. wenn man die fragen lebt, lebt man vielleicht allmählich, ohne es zu merken, eines fremden tages in die antwort hinein.
center of all centers, core of cores, almond self-enclosed, and growing sweet-- all this universe, to the furthest stars all beyond them, is your flesh, your fruit.
now you feel how nothing clings to you; your vast shell reaches into endless space, and there the rich, thick fluids rise and flow. Illuminated in your infinite peace,
a billion stars go spinning through the night, blazing high above your head. but in you is the presence that will be, when all the stars are dead.
ich will nichts weiter sein als die Zeder vor deinem Haus als ein Ast dieser Zeder als ein Zweig dieses Astes als ein Blatt dieses Zweiges als ein Schatten dieses Blattes als ein Wehen dieses Schattens der eine Sekunde die Schläfe dir kühlt.
tell your heart that the fear of suffering is worse than the suffering itself - and that no heart has ever suffered when it goes in search of its dreams, because every second of the search is a seconds encounter with eternity.
how'd it break up and come apart, so that now we're turned against each other? each standing in the other's light. how'd we lose that good that was given us? let it slip away. scattered it, careless.
what's keepin' us from reaching out, touching the glory?
your time is limited, so dont waste it living someone elses life
dont be trapped by dogma - which is living with the results of other peoples thinking
dont let the noise of others opinions drown out your own inner voice - and most important: have the courage to follow your heart and intuition they somehow already know what you truly want to become.
arise! arise! tiger of the east. with six smiles on your body, you are so meek. please protect us and inspire us, so that your fire can consume the coward.
als de ijzeren arend vliegt en de paarden op wielen gaan, zal het tibetaanse volk verstrooid worden over de aarde en zal de dhamma naar het land van de rode mensen gaan.
ik omvat met bei mijn armen de tere ronding van haar schouders en hals, en zijzelve doet mij haar zachtglooiende dansende benen omhelzen zo schrijden wij tezamen in rhythmische wiegeling
ik zie omhooggeheven haar lief gezicht en dit hevig bijeenzijn drijft mij dicht en dichter tot haar - en wij dansen mond aan mond en hart aan hart en zacht gezicht aan zacht gezicht
This life is yours. 
love anything and your heart will be wrung, possibly broken
arise! arise! tiger of the east.
