o mar do poeta

o mar do poeta

o mar do poeta

o mar do poeta

domingo, julho 17

O BUDISMO NA TAILÂNDIA

Buddhism in Thailand

 
Buddhism in Thailand is largely of the Theravada school. Nearly 95% of Thailand's population is Buddhist of the Theravada school, though Buddhism in this country has become integrated with folk beliefs as well as Chinese religions from the large Thai-Chinese population.

Buddhist temples in Thailand are characterized by tall golden stupas, and the Buddhist architecture of Thailand is similar to that in other Southeast Asian countries, particularly Cambodia and Laos, with which Thailand shares cultural and historical heritage.

 

Historical background

Thai Buddhism was based on the religious movement founded in the sixth century B.C. by Siddhartha, later known as the Buddha, who urged the world to relinquish the extremes of sensuality and self-mortification and follow the enlightened Middle Way.

The focus of this religion is on man, not gods; the assumption is that life is pain or suffering, which is a consequence of craving, and that suffering can end only if desire ceases. The end of suffering is the achievement of nirvana (in Theravada Buddhist scriptures, nibbana), often defined as the absence of craving and therefore of suffering, sometimes as enlightenment or bliss.

By the third century B.C., Buddhism had spread widely in Asia, and divergent interpretations of the Buddha's teachings had led to the establishment of several sects. The teachings that reached Ceylon (present-day Sri Lanka) were first written down in Pali (an Indo-Aryan language closely related to Sanskrit) in the first century A.D. and provided the Tipitaka (the scriptures or "three baskets"; in Sanskrit, Tripitaka) of Theravada Buddhism. This form of Buddhism was made the state religion only with the establishment of the Thai kingdom of Sukhothai in the thirteenth century A.D.

According to many historians, around 228 B.C. Sohn Uttar Sthavira (one of the royal monks sent by Ashoka the Great) came to Suvarnabhumi (or Suvannabhumi) which some idendify with Thailand along with other monks and sacred books.

Buddhist proselytism at the time of king Ashoka (260-218 BCE).

13th-19th centuries

Thai novice monks

The details of the history of Buddhism in Thailand from the thirteenth to the nineteenth century are obscure, in part because few historical records or religious texts survived the Burmese destruction of Ayutthaya, the capital city of the kingdom, in 1767.

The anthropologist-historian S. J. Tambiah, however, has suggested a general pattern for that era, at least with respect to the relations between Buddhism and the sangha on the one hand and the king on the other hand. In Thailand, as in other Theravada Buddhist kingdoms, the king was in principle thought of as patron and protector of the religion (sasana) and the sangha, while sasana and the sangha were considered in turn the treasures of the polity and the signs of its legitimacy. Religion and polity, however, remained separate domains, and in ordinary times the organizational links between the sangha and the king were not close.

Among the chief characteristics of Thai kingdoms and principalities in the centuries before 1800 were the tendency to expand and contract, problems of succession, and the changing scope of the king's authority.

In effect, some Thai kings had greater power over larger territories, others less, and almost invariably a king who sought successfully to expand his power also exercised greater control over the sangha. That control was coupled with greater support and patronage of the ecclesiastical hierarchy.

When a king was weak, however, protection and supervision of the sangha also weakened, and the sangha declined. This fluctuating pattern appears to have continued until the emergence of the Chakri Dynasty in the last quarter of the eighteenth century.

Modern era

By the nineteenth century, and especially with the coming to power in 1851 of King Mongkut, who had been a monk himself for twenty-seven years, the sangha, like the kingdom, became steadily more centralized and hierarchical in nature and its links to the state more institutionalized. As a monk, Mongkut was a distinguished scholar of Pali Buddhist scripture.

Moreover, at that time the immigration of numbers of monks from Burma was introducing the more rigorous discipline characteristic of the Mon sangha. Influenced by the Mon and guided by his own understanding of the Tipitaka, Mongkut began a reform movement that later became the basis for the Dhammayuttika order of monks.

Under the reform, all practices having no authority other than custom were to be abandoned, canonical regulations were to be followed not mechanically but in spirit, and acts intended to improve an individual's standing on the road to nirvana but having no social value were rejected. This more rigorous discipline was adopted in its entirety by only a small minority of monasteries and monks.

The Mahanikaya order, perhaps somewhat influenced by Mongkut's reforms but with a less exacting discipline than the Dhammayuttika order, comprised about 95 percent of all monks in 1970 and probably about the same percentage in the late 1980s. In any case, Mongkut was in a position to regularize and tighten the relations between monarchy and sangha at a time when the monarchy was expanding its control over the country in general and developing the kind of bureaucracy necessary to such control.

The administrative and sangha reforms that Mongkut started were continued by his successor. In 1902 King Chulalongkorn (Rama V, 1868-1910) made the new sangha hierarchy formal and permanent through the Sangha Law of 1902, which remained the foundation of sangha administration in modern Thailand.

Influences

Detail of the entrance gate of Wat Phra That Lampang Luang

Three major forces have influenced the development of Buddhism in Thailand. The most visible influence is that of the Theravada school of Buddhism, imported from Sri Lanka. While there are significant local and regional variations, the Theravada school provides most of the major themes of Thai Buddhism. By tradition, Pāli is the language of religion in Thailand.

Scriptures are recorded in Pāli, using either the modern Thai script or the older Khom and Tham scripts. Pāli is also used in religious liturgy, despite the fact that most Thais understand very little of this ancient language. The Pāli Tipitaka is the primary religious text of Thailand, though many local texts have been composed in order to summarise the vast number of teachings found in the Tipitaka. The monastic code (Patimokkha) followed by Thai monks is taken from the Pāli Theravada Canon.

The second major influence on Thai Buddhism is Hindu beliefs received from Cambodia, particularly during the Sukhothai period. Vedic Hinduism played a strong role in the early Thai institution of kingship, just as it did in Cambodia, and exerted influence in the creation of laws and order for Thai society as well as Thai religion.

Certain rituals practiced in modern Thailand, either by monks or by Hindu ritual specialists, are either explicitly identified as Hindu in origin, or are easily seen to be derived from Hindu practices. While the visibility of Hinduism in Thai society has been diminished substantially during the Chakri dynasty, Hindu influences, particularly shrines to the god Brahma, continue to be seen in and around Buddhist institutions and ceremonies.

A Buddhist Monk chants evening prayers inside a monastery located near the town of Kantharalak, Thailand

Folk religion—attempts to propitiate and attract the favor of local spirits known as phi—forms the third major influence on Thai Buddhism. While Western observers (as well as urbane and Western-educated Thais) have often drawn a clear line between Thai Buddhism and folk religious practices, this distinction is rarely observed in more rural locales. Spiritual power derived from the observance of Buddhist precepts and rituals is employed in attempting to appease local nature spirits.

Many restrictions observed by rural Buddhist monks are derived not from the orthodox Vinaya, but from taboos derived from the practice of folk magic. Astrology, numerology, and the creation of talismans and charms also play a prominent role in Buddhism as practiced by the average Thai—practices that are proscribed in Buddhist texts (see Digha Nikaya 2, ff).

Additional, more minor influences can be observed stemming from contact with Mahayana Buddhism. Early Buddhism in Thailand is thought to have been derived from an unknown Mahayana tradition. While Mahayana Buddhism was gradually eclipsed in Thailand, certain features of Thai Buddhism—such as the appearance of the bodhisattva Lokesvara in some Thai religious architecture, and the belief that the king of Thailand is a bodhisattva himself—reveal the influence of Mahayana concepts.

Budai, Wat Don Phra Chao, Yasothon, Thailand

The only other bodhisattva prominent in Thai religion is Maitreya, often depicted in Budai form, and often confused with (Thai: พระสังกัจจายน์). Images of one or both can be found in many Thai Buddhist temples, and on amulets as well. Thai may pray to be reborn during the time of Maitreya, or dedicate merit from worship activities to that end.

In modern times, additional Mahayana influence has stemmed from the presence of Chinese immigrants in Thai society. While some Chinese have "converted" to Thai-style Theravada Buddhism, many others maintain their own separate temples in the East Asian Mahayana tradition. The growing popularity of the goddess Kuan Yin in Thailand (a form of Avalokitesvara) may be attributed to the Chinese Mahayanist presence in Thailand.

Government Ties

While Thailand is currently a constitutional monarchy, it inherited a strong Southeast Asian tradition of Buddhist kingship that tied the legitimacy of the state to its protection and support for Buddhist institutions. This connection has been maintained into the modern era, with Buddhist institutions and clergy being granted special benefits by the government, as well as being subjected to a certain amount of government oversight.

In addition to the ecclesiastic leadership of the sangha, a secular government ministry supervises Buddhist temples and monks. The legal status of Buddhist sects and reform movements has been an issue of contention in some cases, particularly in the case of Santi Asoke, which was legally forbidden from calling itself a Buddhist denomination, and in the case of the ordination of women- monks attempting to revive the Theravada bhikkhuni lineage have been prosecuted for attempting to impersonate members of the clergy.

To obtain a passport for travel abroad, a monk must have an official letter from Sangha Supreme Council granting the applicant permission to travel abroad; Buddhist monk identification card; a copy of House/Temple Registration; and submit any previous Thai Passport or a certified copy thereof.

In addition to state support and recognition—-in the form of formal gifts to monasteries made by government officials and the royal family (for example, Kathin)—-a number of special rights are conferred upon Buddhist monks. They are granted free passage on public transportation, and most train stations and airports have special seating sections reserved for members of the clergy. Conversely, ordained monastics are forbidden from standing for office or voting in elections.

Calls for state establishment

In 2007, calls were made by some Thais for Buddhism to be recognized in the new national constitution as a state religion. This suggestion was initially rejected by the committee charged with drafting the new constitution.

This move prompted a number of protests from supporters of the initiative, including a number of marches on the capital and a hunger strike by twelve Buddhist monks.

Some critics of the plan, including scholar and social critic Sulak Sivaraksa, have claimed that the movement to declare Buddhism a national religion is motivated by political gain, and may be being manipulated by supporters of ousted Prime Minister Thaksin Sinawatra.

The Constitution Drafting Committee later voted against the special status of Buddhism, provoking the religious groups. The groups condemned the Committee and the constitution draft. On August 11, Sirikit, the Queen of Thailand, expressed her concern over the issue. According to her birthday speech, Buddhism is beyond politics. Some Buddhist organizations announced the break of the campaigns a day after.

Ordination and clergy

Buddhist Monk is receiving food from villagers
 
The funeral pyre at Wat Chedi Luang, Chiang Mai, for Chan Kusalo, the patriarch of northern Thailand

Like in most other Theravada nations, Buddhism in Thailand is represented primarily by the presence of Buddhist monks, who serve as officiants on ceremonial occasions, as well as being responsible for preserving and conveying the teachings of the Buddha.

During the latter half of the 20th century, most monks in Thailand began their careers by serving as dek wat (Thai: เด็กวัด) (literally, 'child[ren] of the wat'). Dek wat are traditionally no younger than eight, and do minor housework around the temple.

The primary reason for becoming a dek wat is to gain a basic education, particularly in basic reading and writing and the memorization of the scriptures chanted on ritual occasions. Prior to the creation of state-run primary schools in Thailand, village temples served as the primary form of education for most Thai boys. Service in a temple as a dek wat was a necessary prerequisite for attaining any higher education, and was the only learning available to most Thai peasants.

Since the creation of a government-run educational apparatus in Thailand, the number of children living as dek wat has declined significantly. However, many government-run schools continue to operate on the premise of the local village temple.

After serving (typically for four years or more) as a dek wat, a future monk typically ordains as a novice (sāmanera in Pāli, or (Thai: สามเณร (สามะเนน)) samanen, but often shortened to nen (Thai: เณร (เนน)).

Novices live according to the Ten Precepts, but are not required to follow the full range of monastic rules found in the Patimokkha (Buddhist monastic code). There are a few other significant differences between novices and monks. Novices often are in closer contact with their families, spending more time in the homes of their parents than monks.

Novices do not participate in the recitation of the monastic code (and the confessions of violations) that take place on the uposatha days. Novices technically do not eat with the monks in their temple, but this typically only amounts to a gap in seating, rather than the separation observed between monks and the laity.

Child monks in Thailand

Young men typically do not live as a novice for longer than one or two years. At the age of 20, they become eligible to receive upasampada, the higher ordination that establishes them as a full bhikkhu. A novice is technically sponsored by his parents in his ordination, but in practice in rural villages the entire village participates by providing the robes, alms bowl, and other requisites that will be required by the monk in his monastic life.

Temporary ordination is the norm among Thai Buddhists. Most young men traditionally ordain for the term of a single rainy season (known in Pāli as vassa, and in Thai as phansa). Those who remain monks beyond their first vassa typically remain monks for between one and three years, officiating at religious ceremonies in surrounding villages and possibly receiving further education in reading and writing (possibly including the Kham or Tham scripts traditionally used in recording religious texts). After this period of one to three years, most young monks return to lay life, going on to marry and begin a family.

Young men in Thailand who have undergone ordination are seen as being more suitable partners for marriage; unordained men are euphemistically called 'raw', while those who have been ordained are said to be 'cooked'. A period as a monk is a prerequisite for many positions of leadership within the village hierarchy. Most village elders or headmen were once monks, as were most traditional doctors, spirit priests, and some astrologists and fortune tellers.

Monks who do not return to lay life typically specialize in either scholarship or meditation. Those who specialize in scholarship typically travel to regional education centers to begin further instruction in the Pāli language and the scriptures, and may then continue on to the major monastic universities located in Bangkok. The route of scholarship is also taken by monks who desire to rise in the ecclesiastic hierarchy, as promotions within the government-run system is contingent on passing examinations in Pāli and Dhamma studies.

Monks who specialize in meditation typically seek out a known master in the meditation tradition, under whom they will study for a period of years. 'Meditation monks' are particularly revered in Thai society as possessing great virtue and as potential sources of supernatural powers. Ironically, monks of the Thai Forest Tradition often find themselves struggling to find time and privacy to meditate in the face of enthusiastic supporters seeking their blessings and attention.

Reform Movements

  • Thammayut Nikaya (Pali) (Thai: ธรรมยุตนิกาย) who adhere strictly to the monastic discipline is an order of Theravada Buddhist monks founded in the 19th century by King Mongkut, son of King Rama II as a reform movement that later became an independent denomination recognized by the Thai Sangha.
  • Dhammakāya Movement founded in Thailand in the 1970s. It was criticized to be a cult of personality rather than a legitimate Buddhist movement, and was investigated by Thai government in the 1990s but still grows quickly and nothing has been determined to be illegal although their consumerist views are frowned upon by some, while others may view the material wealth as simply a blessing to be freely accepted and celebrated.
  • Santi Asoke (Thai: สันติอโศก) literally Peaceful Asoke established by Phra Bodhirak after he "declared independence from the Ecclesiastical Council (Sangha) in 1975"

Position of women

Although women in Thailand cannot ordain as bhikkhuni, they can take part in quasi-monastic practices at temples and practice centers.

Unlike in Myanmar (Burma) and Sri Lanka, the female Theravada bhikkhuni lineage was never established in Thailand. As a result, there is a widespread perception among Thais that women are not meant to play an active role in monastic life; instead, they are expected to live as lay followers, making merit in the hopes of being born in a different role in their next life. As a result, lay women primarily participate in religious life either as lay participants in collective merit-making rituals, or by doing domestic work around temples.

A small number of women choose to become Mae Ji, non-ordained religious specialists who permanently observe either the eight or ten precepts. Mae Ji do not generally receive the level of support given to ordained monks, and their position in Thai society is the subject of some discussion.

Recently, there have been efforts to attempt to introduce a bhikkhuni lineage in Thailand as a step towards improving the position of women in Thai Buddhism. Unlike similar efforts in Sri Lanka, these efforts have been extremely controversial in Thailand.

Women attempting to ordain have been accused of attempting to impersonate monks (a civil offense in Thailand), and their actions have been denounced by many members of the ecclesiastic hierarchy. Most objections to the reintroduction of a female monastic role hinge on the fact that the monastic rules require that both five ordained monks and five ordained bhikkhunis be present for any new bhikkhuni ordination. Without such a quorum, critics say that it is not possible to ordain any new Theravada bhikkhuni. The Thai hierarchy refuses to recognize ordinations in the Taiwanese tradition (the only currently existing bhikkhuni ordination lineage) as valid Theravada ordinations, citing differences in philosophical teachings, and (more critically) monastic discipline.

See also


http://cambetabangkokmacau.blogspot.com/2009/11/teravada-monjes-budistas.html


Fonte - enciclop]edia livre, fotos do articulista

Angkor Wat



O articulista numa das suas multiplas idas ao Cambodja, só em Fevereiro do ano de 2010, foi visitar o famoso Angkor Wat, como se comprova pelo bilhete de entrada, abaixo inserido.

20 dólares americanos foi o preço pago, é um bocado caro, o templo, ou as ruínas do templo são dignas de se verem, porém, as condições não as melhores, e o articulista apanhou um banho de calor, isto em Fevereiro, que o deixou derreado.

Vi e conheci, mas jamais lá voltarei. A cidade de Siam Reap é gira, e vive principalmente do turismo.


Este pass dá direito a visitar vários templos, mas o tempo era escasso, pois a visita foi efectuada após o almoço e nesse dia estava um sol abrasador.

Para quem se interessa pela arqueologia ou pela história do Cambodja, é um local a visitar, mas cuidado, no Cambodja a moeda que circula é o dólar americano e as coisas são super caras.

A moeda do país é o RIEL, porém não circula, a moeda corrente é o dolar americano, usado não só pelos turistas, bem como pelos locais.


ABSOLUTAMENTE HILARIANTE

Assunto: Registo Civil de Beja - está demais! VALE A PENA LER..


A lingua portuguesa tem destas coisas fabulosas! E escrivão ainda maior!!!

Podem vir acordos e mais acordos ortográficos, podem tirar-lhe acentos, cês e pês e quejandos, tirem-lhe o que quiserem ... que ela continuará a brindar-nos com estes maravilhosos foguetes!

Quanto mais o pau lhe cortam, mais nela o pau se endireita...

Ora façam o favor de ler.

Registo Civil de Beja - está demais!!!

ABSOLUTAMENTE HILARIANTE!!!

Claro, só aqui mesmo é que acontecem essas coisas!

Quando passarem por Beja, poderão certificar se é verdade ou não.......




O Registo Civil de Beja recebeu o seguinte requerimento:

Beja, 5 de Fevereiro 2006.

Eu, Maria José Pau, gostaria de saber da possibilidade de se abolir o sobrenome Pau do meu nome, já que a presença do Pau me tem deixado embaraçada em várias situações. Desde já agradeço a atenção despendida.

Peço deferimento,

Maria José Pau.




Em resposta, recebeu a seguinte mensagem:

Cara Senhora Pau:

Sobre a sua solicitação da remoção do Pau, gostaríamos de lhe dizer que a nova legislação permite a remoção do Pau, mas o processo é complicado e moroso.

Se o Pau tiver sido adquirido após o casamento, a remoção é mais fácil, pois, afinal de contas, ninguém é obrigado a usar o Pau do cônjuge se não quiser.

Se o Pau for do seu pai, torna-se mais difícil, pois o Pau a que nos referimos é de família e tem sido utilizado há várias gerações.

Se a senhora tiver irmãos ou irmãs, a remoção do Pau torná-la-ia diferente do resto da família.

Cortar o Pau do seu pai pode ser algo muito desagradável para ele.

Outro senão está no facto do seu nome conter apenas nomes próprios, e poderá ficar esquisito, caso não haja nada para colocar no lugar do Pau.

Isto sem mencionar que as pessoas estranharão muito ao saber que a senhora não possui mais o Pau do seu marido.

Uma opção viável seria a troca da ordem dos nomes.

Se a senhora colocar o Pau na frente da Maria e atrás do José, o Pau pode ser escondido, pois poderia assinar o seu nome como 'Maria P. José'.

A nossa opinião é a de que o preconceito contra este nome já acabou há muito tempo e visto que a senhora já usou o Pau do seu marido por tanto tempo, não custa nada usá-lo um pouco mais.

Eu mesmo possuo Pau, sempre o usei e muito poucas vezes o Pau me causou embaraços.

Atenciosamente,

Bernardo Romeu Pau Grosso

Registo Civil de Beja




Pelos vistos existem duas Marias com o sobrenome de Pau, no Alentejo e no Brasil, serão ambas verdadeiras???

A alentejana, talvez o não seja, acredito mais na estória relatada pelo Tribunal de Justiça do Brasil, mas, em portugal acontece tanta coisas que é de bradar aos céus, nomes exóticos esses, o Alentejo bate o record, desde a Maria João Pauzinho, Fátima Boazinha, Nuno Requeijão, Elias Bexiga, Vânia Passarinho, Carlos Canário, Luís Pardal, Teresa Rouxinol, Pedro Mosca, Pedro Paulo Bife, Vera Leal Pessoa Helena Boa Fé, Luís Pastel, António Feio, Carlos Bonito a Filipe Manuel Policia Chaveiro, existe de tudo!...



FAMÍLIA REAL ROMANOV

Assassinato da Família Real completa 93 anos



Em 17 de julho de 18 os membros da Casa reinante na Rússia foram mortos pelos bolcheviques

No domingo, 17, o mundo lembra os 93 anos da trágica morte da Família Real russa. Os membros da Família Romanov, no poder desde 1636, foram fuzilados pelo Exército Vermelho nos arredores da cidade de Ekaterimburgo. O acontecimento, cercado de mistério e fatos mal revelados, continua a ser até hoje um dos eventos mais enigmáticos da História russa do século 20.

O Czar Nicolau II (Nikolai Aleksandrovich Romanov, seu nome completo) foi o último Imperador da Rússia, título que acumulava com o de Rei da Polônia e de Grão-Duque da Finlândia. Seu título oficial no Império russo era Nicolau II, Imperador e Autocrata de Todas as Rússias. E é considerado como São Nicolau, o Portador da Paz, pela Igreja Ortodoxa Russa.

Nikolai Aleksandrovich Romanov nasceu no Palácio de Catarina, em Tsarskoye Selo, nos arredores de São Petersburgo, em 18 de maio de 1868. Filho do Czar Aleksander III, governou desde a morte do pai, em 1.º de novembro de 1894, até 15 de março de 1917, quando abdicou e renunciou em seu nome e em nome de seu herdeiro, passando o trono para seu irmão, o Grão-Duque Miguel Romanov.

Durante seu reinado, Nicolau II viu a Rússia Imperial passar da condição de um dos maiores países do mundo para uma situação de desastre econômico e militar. Foi apelidado pelos críticos de Nicolau o Sanguinário por causa da chamada Tragédia de Khodynka, o Domingo Sangrento e os pogroms antissemitas ocorridos em seu reinado. Como chefe de Estado, aprovou a mobilização de agosto de 1914, que marcou o primeiro passo fatal em direção à Primeira Guerra Mundial, à Revolução e à consequente queda da Família Romanov.

O reinado de Nicolau II terminou na Revolução Russa de 1917. Tentando retornar do quartel-general para a capital – então, São Petersburgo –, o trem que o conduzia foi detido e ele obrigado a renunciar. O Imperador e sua família foram aprisionados. Nicolau II, sua mulher Aleksandra, o filho, as quatro filhas, o médico da Família Imperial, um criado pessoal, a camareira da Imperatriz e o cozinheiro da família foram mortos pelos bolcheviques na madrugada de 17 de julho de 1918.

Historiadores asseguram que o massacre foi ordenado de Moscou por Lenin, o líder da Revolução Comunista de 17 de outubro de 1917, e pelo também líder bolchevique Yakov Sverdlov.

Mais tarde, Nicolau II, a Imperatriz Aleksandra e seus filhos foram canonizados como mártires pela Igreja Ortodoxa Russa no exílio.

A história da Família Imperial russa e de seus descendentes rendeu inúmeros romances e filmes de cinema, entre os quais alguns desenhos animados. Dos filmes, o mais célebre, sem dúvida, é a produção hollywoodiana “Anastácia, a Princesa Esquecida” (no original, “Anastasia”), de 1956, em que Ingrid Bergman faz a dupla romântica com Yull Brinner, sob a direção do ucraniano Anatole Litvak.
Fonte - Diário da Rússia

sábado, julho 16

AQUI TAILÂNDIA: BIZARRIAS DE LOPBURI - "A CIDADE DOS MACACOS"#links

AQUI TAILÂNDIA: BIZARRIAS DE LOPBURI - "A CIDADE DOS MACACOS"#links

TRÊS CAMBETAS POETAS




Portugal esse deixei !...
mas o tempo para mim não parou
e na vida continuei
vivendo amando e cá estou

As horas, para mim, fazem parte dos dias
e acumuladas fazem anos
trazendo-nos recordações e saudades
vivências, amores e desenganos

O tempo jamais a trás voltará,
recordo sim o que vivi
e imensa pena me dá
daquilo que realizar não consegui

Minhas esperanças não são vãs
e na vida prosseguindo
vendo raiar o sol todas as manhãs
e, embora fraco, o caminho sou seguindo

O passado e o amor são bem iguais
que nos invadem de nostalgia
quando partem não voltam mais,
é uma lição de psicologia

Seguindo o eco dos meus passos
sem ter à espera a saudade
vivendo sem seus enlaços
é essa a minha vontade

Que o tempo vá prosseguindo,
pois a trás não voltará,
e eu continue a ouvir o seu batido
deste coração que cansado já está

Agora, na terceira idade
cheia de recordações,
presiste em ter lugar a saudade
cheia de vida e de emoções


Que Deus me vá permitindo
mais uns anitos para viver,
já que o tempo volvido
esse jamais o poderei obter.




Segundo informação de minha estimada prima Delmina Traitolas, "a veia poética veinos da avó Vicência Cambetas e meu pai também era poeta".

O articulista não é poeta, somente escreve algumas letras apoetadas, e tudo aconteceu, quando em Macau ficou perdido de amores, foram as vagas do mar, o azul do céu, as estrelas cadentes que a musa trouxe até si que o inspirou, são parcas as suas letras, bem como humilde é a sua pessoa.

 



SEREI UM LOUCO



Serei um louco
O universo nos mostra
que somos imensos...
seremos gigantes ou fortes?
Talvez cobardes e malandros,
mas poderemos ser doces,
suaves e meigos.

Serei eu um louco
por nada escrever que se diga ser poema?...
Escrevo letras falando em ti, pois de ti,
nunca esquecerei.
Tu, saíste de minha vida e deixas-te só,
minhas mãos cansadas já estão de tanto
escrever, de te recordar.

Dentro de mim, ainda me parece ouvir
a tua suave vóz,
essa vóz que se perdeu no tempo,
mas, continuando eu com essa teima,
essa vóz, em minha mente, perfurando os ouvidos.

Cruzei já parte do mundo,
mas mesmo assim, cruzando máres,
oceanos, lagos, rios e serras,
essa vóz me persegue e atormenta.
Serei certamente um poeta louco
sonhando acordado com coisas do passado,
e, se encontram profundamente enterradas
neste pequeno mas grande coração.

Serei talvez um poeta louco,
por não me saber exprimir,
serei um poeta louco, por ainda sentir
algo que já não existe.
Mas poderei de novo sentir,
o frio da madrugada, passar fome ou sede,
palmilhar terras, cruzar máres, esta paixão
sempre estará bem presente, firme, necessitada.

Quando de novo te encontrar,
quando meus lábios com os teus se cruzarem,
então deixarei de ser um poeta louco,
serei aquele que tu queiras que seja.

Em teu braços imaculados,
eu poderei morrer em paz,
e assim, este louco poeta,
eternamente apaixonado
poderá por fim alcançar a luz da vida,
porque encontrou o caminho da salvação,
levando consigo e em seu coração
essa paixão, esse poema, chamado saudade.


SUBLIMIDADE


As formas,
Os volumes,
Os espaços,
O tempo.
A luz.
Os seres!...
Estão no concreto da Vida
que tudo trasmuda
na Voz da Eternidade.

Lá...
Onde tudo é Verdade.
À luz de todos os hemisférios
Dimensiona a curva da parábola
e mdos ângulos
convergentes na unidade
da perfeição total.
Absoluta.
Buscada e alcançada
no caminho Humano-Divino
que transcende
na Pessoa Santa
Excelsa e Sublime
de Jesus

CREMILDE  CAMBETA SIMÕES







A poetisa era prima direita, parte paterna, do articulista, o ano passado Deus a chamou a seu Reino, que sua alma descanse em paz.

O QUE SOU





O que sou.

Sou planície agreste do meu Alentejo
Queimada plo Sol assim eu me vejo
Seara de trigo que já deu bom pão
Seiva de poetas me corre nas veias
Sou azeite puro que acende candeias
É lareira ardente o meu coração

2

Meus braços ribeiros,que em ti vão passando
E deixando versos´que em ti vão rolando
Sob um vendaval de desilusões
Os versos de amor feitos com ternura
Em ti Alentejo terra seca e dura
São as mãos cheias de recordações

3
Fui charneca em flor que já está secando
Entre os meus poemas me vou amparando
Por este Alentejo que me viu nascer
Sou fonte jorrando umas palavras soltas
Que aos olhos do mundo parecem ser loucas
Mas só os poetas sabem entender


Delmina Traitolas


Delmina Traitolas é prima, paterna, em segundo grau, do articulista.
Foi através do Facebook que teve a alegria de a poder reencontrar.


Olá TOI não fases ideia das saudades que tinha de ti eras o menino bonito da minha avó e da minha mãe era com carinho que te chamavam o torrado tenho uma fotografia dos teus filhos com o meu filho mais novo uma vez que fostes a Degolados á muito que procurava por ti espero que estejam todos bem um beijo para todos



Casas típicas de Degolados

A aldeia de Degolados é a sede da Freguesia de Nossa Senhora da Graça dos Degolados, pertencente ao concelho de Campo Maior. Supõe-se que este estranho nome se deva ao facto dos seus moradores terem sido degolados pelo exército espanhol durante as guerras da Restauração.

A parte mais antiga da aldeia desenvolveu-se ao longo da margem direita do Ribeiro das Enfermarias. O seu crescimento deu-se de sudoeste para nordeste.

Este pequena vila serviu de berço a meu extremoso pai e restantes familiares.


 
 
                                                           Degolados

PRIMEIRO ATLAS MUNDIAL


Cláudio Ptolemeu ou Ptolomeu (em latim: Claudius Ptolemaeus; em grego: Κλαύδιος Πτολεμαῖος; 90 – 168), foi um cientista grego que viveu em Alexandria, uma cidade do Egito. Ele é reconhecido pelos seus trabalhos em matemática, astrologia, astronomia, geografia e cartografia. Realizou também trabalhos importantes em óptica e teoria musical.


Na época de Ptolomeu, a diferença entre astronomia e astrologia não era muito clara e, portanto, os estudos dessas áreas seguiam essa característica, diferente da concepção atual que distingue bem essas duas áreas.

O grande mérito de Ptolomeu foi, baseando-se no sistema de mundo de Aristóteles, fazer um sistema geométrico-numérico, de acordo com as tabelas de observações babilônicas, para descrever os movimentos do céu



 No dia 16 de Julho de 1482 - O primeiro atlas mundial, desenhado por Claudius Ptolemy, é impresso.

Contribuição à geografia


"A visão que Ptolomeu tinha da geografia era estritamente científica e impessoal. Ele estava interessado na terra, toda ela, não apenas na parte habitada, e tentou situá-la em um arranjo do universo ao qual ela pertencia (...) Ptolomeu concluiu que a maneira mais confiável de determinar distâncias era através de observação astronômica, e que de outro modo ninguém pode obter posições geográficas com precisão" (Siebold).

Ptolomeu foi o primeiro a tratar da técnica de projeção de mapas, i.e., a representação de superfícies curvas em um mapa plano. A Geografia contém tabelas com enormes listas de lugares e suas coordenadas geográficas, mapas e informações sobre países e seus habitantes. O estudo abrange o mundo conhecido pelos romanos na primeira metade do século II, que se estendia do Oceano Atlântico à China e do Mar Báltico à África Central. Os lugares mais importantes foram definidos em termos de latitude e longitude, o que permitiu a confecção de mapas do ecúmeno, palavra grega que representa o mundo conhecido.

Ptolomeu pode ser considerado o criador do moderno sistema de coordenadas geográficas, pois utilizou latitudes e longitudes em graus e minutos, convenção usada até hoje. As latitudes (coordenadas norte-sul) foram medidas a partir do Equador; as longitudes (coordenadas leste-oeste) tinham como referência um ponto situado no extremo ocidental dos locais catalogados na Geografia, que ele denominou "leste das Ilhas Afortunadas" (perto das Ilhas Canárias).

Seus dados, embora muitas vezes errados ou inexatos, utilizaram todos os conhecimentos então disponíveis, baseados principalmente nas referências de viajantes e mercadores e no material coligido por geógrafos anteriores, notadamente Marino de Tiro (70-130). Um dos maiores erros de Ptolomeu foi ter adotado um valor incorreto para a circunferência da Terra, calculado por Posidônio de Apaméia (-135/-51), ao invés de utilizar a medida de Eratóstenes (-285/-194), muito mais acurada.

Fonte(s):
greciantiga.org/arquivo


POLICIAS ATREVIDAS

Fotos atrevidas em vestiário policial




Várias mulheres-polícias de uma esquadra de Hong Kong, China, foram alvo de um processo disciplinar por colocarem na internet fotografias atrevidas tiradas no vestiário das instalações policiais. Revólveres apontados às cabeças umas das outras, apalpões e saias ao alto são apenas alguns dos ‘mimos’ que os superiores hierárquicos entenderam não honrar nem a farda nem a corporação.

Fonte - Correio da Manhã

OBAMA: "NÃO SOMOS A GRÉCIA OU PORTUGAL"



Presidente norte-americano faz referência negativa a Portugal


O presidente dos EUA, Barack Obama, disse esta sexta-feira que os problemas económicos norte-americanos não são graves ao ponto de necessitar "nada radical", fazendo uma referência venenosa a dois países europeus. "Ao contrário do que muita gente pensa, não somos a Grécia ou Portugal", salientou.

Envolvido numa difícil batalha com o Congresso, dominado pela oposição republicana, Barack Obama quis deixar o sinal de que os EUA não enfrentam problemas tão graves quanto os que afectam a estabilidade da Zona Euro.

"Simplesmente precisamos de fazer escolhas complicadas, mesmo que isso implique enfrentar os nossos eleitores. Todos sabem isso", afirmou o ocupante da Casa Branca, apresentando como principal problema dos EUA a dimensão da dívida pública e dos défices.

Segundo o político democrata, que procura obter um consenso com os republicanos - apostados em derrotá-lo nas presidenciais de 2012 -, manter o actual rumo da economia norte-americana pode conduzir a um "armagedão económico".

Neste momento os republicanos estão a colocar entraves ao aumento dos máximos de dívida se tal não vier acompanhado de cortes na despesa pública em vez do aumento de impostos.

Fonte - Correio da Manhã





Fonte - Crisis in Libya

BUDDHIST LENT

Religious day a tourism boon for provinces

Merit-makers embrace Asalaha Bucha activities

  • Published: 16/07/2011 at 12:00 AM
  • Newspaper section: News  Bangkok Post
Tourism operators and provincial officials took the opportunity yesterday to promote their locales as sightseeing destinations for the Asalaha Bucha national holiday.

Buddhists in Bang Kruai district of Nonthaburi join the Asalaha Bucha Day boat parade of candles from Wat Chalor to Wat Bot. TAWATCHAI KEMGUMNERD

Many provinces around Thailand staged special activities and events to mark the celebration, which is followed today by the start of Buddhist Lent.

Asalaha Bucha was the day Lord Buddha addressed his first five disciples more than 2,000 years ago, establishing the cornerstones of Buddhism _ the Triple Gems (Buddha, Dhamma, Sangha).
Many Bangkok residents travelled upcountry to make merit or otherwise put their day off work to good use.

Some provinces capitalised on this by offering Asalaha Bucha activities, from tak bat bon lang chang (offering food to monks on elephant-back) in Surin province to wian thian klang nam (candle-lit processions in the water) in Phayao province.

Traffic congestion was reported in Bangkok yesterday morning on the outbound lanes of Phahon Yothin Road and the expressways as city dwellers headed out.

Later, there was a lively atmosphere in many places where the religious day was celebrated.

Business operators said more visiting merit-makers turned up this year than on last year's Asalaha Bucha Day, which they speculated may have been a spiritual effort to help the country stay peaceful in the wake of the July 3 election.

A girl on a rubber float joins the boat parade in Bang Kruai district of Nonthaburi. TAWATCHAI

KEMGUMNERD

Sakol Sangmalee, a board member with Bangkok's Sangkapan department store in Bang Kae district, which sells religious items, said Asalaha Bucha Day sales hit a five-year high this year.

In Surin, which stages an annual elephant festival, monks collected morning alms on elephant back.
In Phayao province, 50 boats were arranged for Buddhists for a candlelight procession around Wat Tilok-aram in Kwan Phayao swamp.

The temple was submerged due to construction of a reservoir years ago and later emerged when the water level receded.

In Ubon Ratchathani, celebrations took on a more political hue. Candles were sculptured in the figures of outgoing PM Abhisit Vejjajiva shaking hands with his probable successor, Yingluck Shinawatra.

Nonthaburi staged a traditional procession of Buddhist Lent candles on the Chao Phraya River.


Tourists in Nakhon Ratchasima queue at the Monument of Thao Suranareeto give fluorescent tubes tomonks. PRASITTANGPRASERT

Giant, intricately carved candles were carried by 50 boats to Wat Bot Bon in Bang Kruai district.
The temple will share them out with 48 other temples in the province.

In Bangkok, the centre of Asalaha Bucha celebrations was Wat Sa Ket, where believers flocked to pay homage to an ancient Buddhist inscription dating back over 2,000 years.

The Norwegian government recently handed over the inscription to the Thai government to celebrate His Majesty the King's 84th birthday.

However, celebrations were low key in the far South, where the threat of insurgent troubles routinely keeps people off the streets.

Three provinces _ Yala, Pattani and Narathiwat _ earlier this week had the emergency decrees imposed on them extended by two months.

Buddhists perform a candlelight procession aroundWat Sa Ket in Bangkokyesterday.

PATIPATJANTHONG
Buddhists in Yala province were advised not to wait until night time for the traditional wian thian candlelight ceremony, so they performed it in daylight hours instead.

An after-dark celebration was thought to be dangerous for monks and Buddhists in the Muslim-dominated province, where separatist attacks are an almost daily event.

At Wat Lak Ha in Yala's Muang district, wian thian quickly followed merit-making, which started at 10.45am.

As monks led Buddhists in a procession around the Buddha image, soldiers stood on guard.

In other provinces, however, hundreds of people celebrated the day in a festive spirit, despite the threat of rain in some isolated areas.

Buddhists inSuphan Buri join the merit-making ceremony atWat Pa Lelai. SATIANTHUAMJAN

sexta-feira, julho 15

ASSIM VAI A ECÓNOMIA DA AMÉRICA




Fonte - Crisis in libya

SAY IT WITH FLOWERS

 

A unique ceremony will mark the start of the annual Buddhist retreat

This coming Saturday, July 16, will mark the first day of the annual three-month retreat of Buddhist monks who are required to study dharma and practice meditation in temples during the rainy season. Apart from a ceremony to offer giant candles to monks, some temples are also organising a unique flower offering known as tak bat dok mai.


Novices line up with monks for the big flower merit-making festival in Saraburi.The most well-known floral merit-making event is annually organised in Wat Phra Phutthabat Ratchaworamaha Wihan in Saraburi's Phra Phutthabat district, about an hour's drive north of Bangkok.


During the morning of the Buddhist Lent Day, people come to the temple to offers alms to monks before joining the flower merit-making around 10 o'clock.

Hundreds of people line up in two rows in a kilometre-long walkway from the gate of the monk's residence to the steps at the feet of the hilltop where a large sacred footprint of Buddha is housed in the Monthop of the temple.

Most of the flowers they offer are dancing lady ginger (globba winitii), which rather different from other areas as the blossoms are widely found in Saraburi. The flower is also called dok khao phansa in Thai because it always blooms during the date of Buddhist Lent (khao phansa).


The Buddha image is put in a pick-up truck before the row of monks.The blossom has a variety of shapes and colours, but always hangs down from its stem. It is comprised of showy bracts in purple pink or white with tiny yellow flowers or totally in golden yellow colour.


You may purchase the flowers from local vendors inside the temple. Some vendors are so aggressive that they will approach you once you open up your car door. Once you have the flower set, you will be ready to join the traditional ceremony. You will know certainly where people offer the flowers because the area will be crowded.

When you are in the line, the process is like offering food to monks. First, you say a prayer then put each set of flowers in a monk's bowl, carefully avoiding touching the hands of the monks or novices.

There is no need to hurry because there are always about 100 monks and novices joining the festival.
After finishing the process, some locals also pour water on the feet of monks to wash the dirt before the monks walk the steps to the hilltop to offer flowers to the footprint of Lord Buddha.

According to a tale, the flower offering started during the period of Lord Buddha to honour his charisma. The ceremony in Saraburi used to be a local event but since it was promoted as an unseen attraction by the Tourism Authority of Thailand almost a decade ago, the event lures thousands of tourists each year.



Saying prayers.

In addition to the ceremony in Saraburi, an alternative festival is also held in five temples in Bangkok



 Wat Thepsirin



Wat Ratchapradit



Wat Bowon Nivet




Wat Ratchabophit



 Wat Phraram IX Kanchanaphisek

In Bangkok, people offer simple flowers they always offer to monks or Buddha images such as lotus, jasmine, rose, orchid or chrysanthemum.

Monks in the temples do not carry alms bowls, but they will have yellow bags for people to put flowers inside.

The event in Bangkok is always organised for the afternoon (see the details in the box at right), but you should get there a little earlier to make sure that you will have flowers to offer.

The ceremony has been held at Wat Ratchapradit le for the past 30 years. Those who bring flowers can also offer candy to the monks, who will further offer the flowers to Buddha images in the temples. The sweets are for the monks because they are not allowed to have meals after midday.

In addition to the tak bat dok mai ceremony, some temples might have their own ceremonies such as offering incense and candles (tak bat thoop thien) in Wat Mahathat, the oldest temple in the town of Nakhon Si Thammarat, and candle merit-making (tak bat thien) in Nan.

The aim is for the monks to use these offerings for prayer or study during the three-month period.
Some Buddhists believe that offering flowers, incense and candles to monks will sharpen their minds _ and help them look smart in the next life.

Although all the offerings can be made any day, this is a big event once a year where you can join hundreds of people to offer flowers to celebrate the Buddhist Lent Day.

TRAVEL INFO




- Wat Phra Phutthabat Ratchaworamaha Wihan in Saraburi will organise two rounds for people to offer flowers to monks at 10am and 3pm on July 15 and 16.

- In Bangkok, the ceremony will be organised on July 16, but times vary as follows:

1pm: Wat Thepsirin on Phabphlachai Road in Pom Prap district.

3pm: Wat Ratchapradit on Saran Rom Road and opposite Wat Ratchabophit in Phra Borom Maha Ratchawang area.

5 pm: Wat Bowon Niwet on Phra Sumen Road in Bang Lamphu area, Wat Ratchabophit on Ratchabophit Road and Wat Phraram IX Kanchanaphisek in Rama IX Soi 19.


Fonte - Jornal Bangkok Post

Fotos do artigo e retiradas na net.

O articulista, por várias vezes assitiu a estas cerimónias religiosas.

Conhece todos os templos em referência, mas do Wat Phraram IX não gostou e teve até um aborreciemnto com um monge, que lhe fez o favor, ao varrer o local da entrada do templo, onde o articulista tinha os sapatos, de os atirar para bem longe.

O articulista olhou para o monge e lhe indigaou se estava correcto o que tinha feito, o monge, com cara de poucos amigos, pegando na enorme vassoura, empurrou um dos saptos em direcção do articulista, o outro, teve o articulista de o lá ir buscar.

Não reclamou ao monge superior, por ter reparado que este, que tinha praticado aquele ato era ainda um noviço e estava aborrecido, por moemntos antes ter havido uma cerimónia regiliosa no templo, onde um artista de cinema, super conhecido, tinha prestado juramento para entrar no mosteiro, por tempo indeterminado, seus ajmigos e acompanhantes, laçaram imensas flores, que após a cerimónia ali ficaram postadas no chão, tendo sido o monge noviço encarregado de limpar todo o local.

O articulista já foi igualmente monge budista, noviço, porém, e sabe-o bem, não é desta forma que os monges são educados, este mosteiro jamais visitará.


Este o pequeno templo em questão, que ao lado fica localizado uma escola, tipo seminário, para a formação de monges.