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
jovo
een verkenning inspirerende, spirituele gedichten om rustig tegen de nacht aan te leunen...
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
This life is yours. 
love anything and your heart will be wrung, possibly broken
