Fonte: eco4planet

A Sank.ara, uma das maiores e melhores festas de música eletrônica do país, tem uma ótima novidade para sua edição de 2009: em parceria com o eco4planet, sua emissão de gases do efeito estufa (GEE – em CO2 equivalente) será neutralizada!

Nesta que será a oitava edição, a ser realizada em 28 de Novembro nas proximidades de São Carlos/SP, mais do que uma festa, mais do que um dia que vale por mil anos, uma ação ficará para a posteridade.

A equipe do eco4planet e a organização da Sank.ara desenvolverão a primeira ação de neutralização de carbono equivalente do projeto através do plantio de árvores em quantia equivalente à emitida pelo público e organização, desde as viagens, translados de avião, geração de energia, e mesmo o lixo produzido.

 O plantio de mudas é reconhecidamente uma forma de absorver CO2 em seus anos de desenvolvimento, além de garantir uma linda área verde para animais e pássaros, frutos, sombra, equilíbrio de temperatura e umidade.

O local escolhido é a própria fazenda onde se realizará o evento, as espécies serão frutíferas e adequadas ao bioma local, e a data definida para a semana seguinte à festa visando utilizar números reais para os cálculos, cálculos esses que tem como base o GHG Protocol, norma internacional para a realização de inventário de emissões de gases do efeito estufa, além de fatores de emissão de GEE aprovados pela ONU, os mesmos parâmetros utilizados em projetos no âmbito do Mecanismo de Desenvolvimento Limpo previsto no Protocolo de Quioto.

Devo comentar que esse não é meu tipo de ação preferida, porém qualquer movimento na direção da consciência ambiental é bem vinda e deve ser espalhada. Não podemos esquecer que o problema ambiental não é apenas o efeito estufa, fato que tem sido comentado pelos meios de comunicação de massa, mas também a agressão a biodiversidade, a contaminação dos rios e terras e a desigualdade social. Não acho que a neutralização do carbono seja o suficiente, mas é além do que estamos vendo no dia a dia e valorizo a ação proposta.

അദ്വൈതവേദാന്തമെന്താണ് എന്നറിയുവാനാഗ്രഹിക്കുന്ന ജിജ്ഞാസുക്കള്‍ക്ക് അത്യന്തം പ്രയോജനപ്രദമായ ഒരു പ്രകരണഗ്രന്ഥമാണ് ആദിശങ്കരാചാര്യര്‍ വിരചിച്ച “ആത്മബോധം”. അറുപത്തിയെട്ടു ശ്ലോകങ്ങള്‍ മാത്രമുള്ള ഈ ലഘുഗ്രന്ഥത്തിലൂടെ അനാദികാലം മുതല്‍ക്കേ മനുഷ്യന്‍ നേരിട്ടുകൊണ്ടിരിക്കുന്ന ഏറ്റവും അടിസ്ഥാനപരമായ പ്രശ്നങ്ങളായ “ഞാനാരാണ്? എനിക്കെന്തു കൊണ്ട് എപ്പോഴും ശാന്തിയും സന്തോഷവും അനുഭവിക്കുവാന്‍ കഴിയുന്നില്ല? ഈ ദുഃഖത്തില്‍ നിന്ന് എങ്ങനെയാണ് മോചനം നേടുക?” എന്നിവയ്ക്കെല്ലാം തന്നെ ആദിശങ്കരാചാര്യര്‍ സുലളിതമായ ഭാഷയില്‍ യുക്തിയുക്തമായി ഉത്തരം നല്കുന്നു.

ദൈനംദിനജീവിതത്തില്‍ നിന്ന് അടര്‍ത്തിയെടുത്ത കുറിക്കുകൊള്ളുന്ന ഉദാഹരണങ്ങള്‍ ഈ ഗ്രന്ഥത്തിന്റെ സവിശേഷതയാണ്. ഒരുദാഹരണം എടുത്തുകാണിക്കുകയാണെങ്കില്‍ “പാകസ്യ വഹ്നിവജ്ജ്ഞാനം വിനാ മോക്ഷോ ന സിധ്യതി” – തീയില്ലാതെ ആഹാരം പാചകം ചെയ്യുവാന്‍ സാദ്ധ്യമല്ലാത്തതു പോലെ ജ്ഞാനം കൂടാതെ മോക്ഷവും സാദ്ധ്യമല്ല എന്ന് എടുത്ത് പറഞ്ഞാണ് ശ്രീ ശങ്കരന്‍ തന്റെ ഗ്രന്ഥരചനയാരംഭിക്കുന്നതു തന്നെ.

ശ്രീശങ്കരന്റെ ഉപദേശങ്ങളുടെ ഒരു സാരസംഗ്രഹമായ ഈ കൃതി ദുഃഖത്തില്‍ നിന്ന് എന്നന്നേയ്ക്കുമായി മോചനം നേടാനാഗ്രഹിക്കുന്ന ഏവര്‍ക്കും ഒരു അനുഗ്രഹമാണെന്നതില്‍ സംശയമില്ല.

ഡൗണ്‍ലോഡ്

The Power of Creation could be simply experienced by holding your own baby.

SUPREME  PHENOMENON

I saw thee dragging thy feet up the stairs

Making me watch every movement of thine

Step by step, you steadied up,

Thy broad smile hiding all thy effort

What angel pushes thee up no eye can see.

I saw thee stretching, hugging the mother earth,

Rising and falling while crawling all the way;

All to thyself, no pitfall to frighten thee,

Nor danger lurking can stop thee going

And when the journey was finished there is that glow

“Who can beat me in the race?” thy challenge goes out

Thou art the victor in all such deeds.

Thou wert the star attraction of all ages,

Napoleon acclaiming thee as the greatest of all creation;

Saintly Gandhi hugged thee to press his lips on thine

“Chacha” Nehru crawled by thy side forgetting his power and pomp;

Can the royal throne or sceptred sway provide anything equal to thee?

Thou hast remained through ages humanity’s main hope in a naughty world.

Why did the Buddha see in thy birth unredeemed sorrow and suffering?

Why was it that Jesus saw in thy advent the gnawing pain of unsullied sin?

Or why was it the great Sankara said that thy emergence was enveloped in ‘Maya’ or illusion?

Thou did confound every philosopher and kept to thyself the mystery surrounding thy species

Thou an enigma and a riddle proclaiming the unanswerable divine will.

Still the world all over rejoices in thee and gives thee royal welcome

Without thee life is a desert with no flower to bloom,

Without thee the sweetest of poetry finds no place in heart

Thou art the greatest messenger of love

And give thy message to everybody, “Love thy neighbour as thou lovest thy child,

And see in every person a latent child

And discard all hatred that corrodes the soul.”

What more sublime is there than thy living touch

What greater joy is there than thy winning smile?

For me thou art a Supreme Phenomenon

With none to surpass not even the father, nor the mother.

( This poem was published in Indian Express, Hyderabad (A.P.) Daily Edition dated November 09, 1986. )

Bhaja Govindam was composed by Sri Adi Shankara. Shankara (788 – 820 CE) is one of the greatest philosopher-saints ever. Here is an article on Shankara.

Here are ten verses from Bhaja Govindam divinely sung by M.S. Subbulakshmi.

Translation in English (of the ten verses sung above.)

1. Adore the Lord, adore the Lord, adore the Lord, O fool! when the appointed time (for departure) comes, the repetition of grammatical rules will not, indeed, save you.

2. O fool! leave the desire for accumulation of wealth; create in the mind, thoughts about Reality, devoid of passion. What you get – i.e. what you have achieved through your past deeds – with that, satisfy your mind.

3. As long as you have the ability to earn money, so long will your dependents be attached to you. After that, when you live with an infirm body no one would even speak a word to you.

4. Do not be proud of wealth, kindred, and youth; Time takes away all these in a moment. Leaving aside this entire (world) which is of the nature of an illusion, and knowing the state of Brahman, enter into it.

5. Living in temples or at the foot of trees, sleeping on the ground, wearing deer-skin, renouncing all possessions and their enjoyment – to whom will not dispassion bring happiness?

6. For him, who has studied the Bhagavadgitá even a little, who has drunk a drop of the Gañgá-water, and who has performed the worship of the Destroyer of the demon Mura (i.e. Krishna) at least once, there is no tiff with Yama (the lord of death).

7. Repeated birth, repeated death, and repeated lying in mother’s womb – this transmigratory process is extensive and difficult to cross; save me, O Destroyer of Mura (O Krishna), through Your grace!

8. The Bhagavadgitá and the Sahasranáma should be sung; the form of the Lord of Lakshmi (Vishnu) should always be meditated on; the mind should be led to the company of the good; and wealth should be distributed among the indigent.

9. `Wealth is no good’; thus reflect always; there is not the least happiness therefrom; this is the truth. For the wealthy, there is fear even from a son; everywhere this is the regular mode.

10. Being devoted completely to the lotus-feet of the Master, become released soon from the transmigratory process. Thus, through the discipline of sense and mind-control, you will behold the Deity that resides in your heart.

Sanskrit:

1.

bhajagovindam bhajagovindam
govindam bhajamuudhamate
sampraapte sannihite kaale
nahi nahi rakshati dukrijnkarane

2.

mudha jahiihi dhanaagamatrishhnaam
kuru sadbuddhim manasi vitrishhnaam
yallabhase nijakarmopaattam
vittam tena vinodaya chittam

3.

yaavadvittopaarjana saktah
staavannija parivaaro raktah
pashchaajjiivati jarjara dehe
vaartaam koapi na prichchhati gehe

4.

maa kuru dhana jana yauvana garvam
harati nimeshhaatkaalah sarvam
maayaamayamidamakhilaM hitvaa
brahmapadaM tvaM pravisha viditvaa

5.

sura mandira taru muula nivaasah
shayyaa bhuutala majinam vaasah
sarva parigraha bhoga tyaagah
kasya sukham na karoti viraagah

6.

bhagavad giitaa kijnchidadhiitaa
gangaa jalalava kanikaapiitaa
sakridapi yena muraari samarchaa
kriyate tasya yamena na charchaa

7.

punarapi jananam punarapi maranam
punarapi jananii jathare shayanam
iha samsaare bahudustaare
kripayaa apaare paahi muraare

8.

geyam giitaa naama sahasram
dhyeyam shriipati ruupamajasram
neyam sajjana sange chittam
deyam diinajanaaya cha vittam

9.

arthamanartham bhaavaya nityam
naastitatah sukhaleshah satyam
putraadapi dhana bhaajaam bhiitih
sarvatraishhaa vihiaa riitih

10.

gurucharanaambuja nirbhara bhakatah
samsaaraadachiraadbhava muktah
sendriyamaanasa niyamaadevam
drakshyasi nija hridayastham devam

Samskritam:

भज गोविन्दं

भजगोविन्दं भजगोविन्दं
गोविन्दं भजमूढमते
संप्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृञ्करणे (1)

मूढ जहीहि धनागमतृष्णां
कुरु सद्बुद्धिं मनसि वितृष्णाम् .
यल्लभसे निजकर्मोपात्तं
वित्तं तेन विनोदय चित्तम् (2)

यावद्वित्तोपार्जन सक्तः
स्तावन्निज परिवारो रक्तः .
पश्चाज्जीवति जर्जर देहे
वार्तां कोऽपि न पृच्छति गेहे (3)

पुनरपि जननं पुनरपि मरणं
पुनरपि जननी जठरे शयनम् .
इह संसारे बहुदुस्तारे
कृपयाऽपारे पाहि मुरारे (7)

गेयं गीता नाम सहस्रं
ध्येयं श्रीपति रूपमजस्रम् .
नेयं सज्जन सङ्गे चित्तं
देयं दीनजनाय च वित्तम् (8)

अर्थमनर्थं भावय नित्यं
नास्तिततः सुखलेशः सत्यम् .
पुत्रादपि धन भाजां भीतिः
सर्वत्रैषा विहिआ रीतिः (9)

गुरुचरणाम्बुज निर्भर भकतः
संसारादचिराद्भव मुक्तः .
सेन्द्रियमानस नियमादेवं
द्रक्ष्यसि निज हृदयस्थं देवम् (10)

It is the 22nd anniversary of the assassination of Capt Thomas Sankara of Burkina Faso, orchastrated by France and its puppet tools for his stances against neocolonialism, anti-IMF/World Bank, and debts. But the most threatening thing about this 35 years old leader were his ideas that threatened both internal and external parasites. His progressive policies, social and economic, were ahead of their time to say the least.

Sankara

He was the first African leader to emphatically promote women’s rights and declare HIV/AIDS public health priority. He also stripped tribal chiefs the “right” to get forced-labor from their “subjects,” among other revolutionary policies during his military rule. He was the first and last African head of state to declare IMF/World Bank “aid loans” illegal and should not be paid by any poor country. They don’t make ‘em like that any more. Big up to all those who died for a cause!

If only Africa had leaders like him…

Talk to any musical executive in Vietnam and you’ll quickly come to realize there isn’t such a thing. Why? Because the scene is just too small for anyone to make a career solely out of playing, promoting or performing music.

The recently opened Sankara hopes to change all that. Crash landing on the shores of Vietnam’s very own party coast, Mui Ne, Sankara hopes to match the international-style clubbing fare of Ibiza itself. Roping in UK DJ Nic Ford, former resident at  Manchester club Dry Bar and signed to label Third Ear Recordings, into a position of residency, the club is primed for take-off.

“Consistency is key” says Nic, when asked about how Sankara will transform the nature of Vietnam’s music scene. “Having a club like this, dedicated to good music and bringing in international musicians, DJs and selectors from abroad, will surely put us on par with the likes of Thailand and even further”.

To hear more about what Nic has to say about Vietnam’s music scene, Sankara and his own DJing exploits check out the interview below.

ശങ്കരാചാര്യരാല്‍ വിരചിതമായ അതിപ്രശസ്തമായ ഒരു സ്തോത്രമാണ് ഭജഗോവിന്ദം അഥവാ മോഹമുദ്ഗരം. ഭജ ഗോവിന്ദം എന്ന ഈ സ്തോത്രത്തിന്റെ രചനയ്ക്ക് പിന്നില്‍ ഒരു ഐതിഹ്യമുണ്ട്. ശ്രീ ശങ്കരാചാര്യര്‍ തന്റെ 14 ശിഷ്യരുമൊത്ത് വാരണാസിയിലെ ഒരു വീഥിയിലൂടെ കടന്നുപോകുമ്പോള്‍ ഒരു വൃദ്ധവൈയ്യാകരണന്‍ തന്റെ യുവശിഷ്യനെ സംസ്കൃതവ്യാകരണം പഠിപ്പിക്കുന്നത് കാണാന്‍ ഇടയായി. കാര്യം ഗ്രഹിക്കാതെ ഉരുവിട്ട് മനഃപാഠമാക്കുന്ന ശിഷ്യനെക്കണ്ട് അലിവുതോന്നിയ ശങ്കരാചാര്യര്‍ വൈയ്യാകരണന് നല്‍കിയ ഉപദേശമാണത്രേ ഭജ ഗോവിന്ദം എന്ന കവിതയിലെ ശ്ലോകങ്ങള്‍ ‍. ശങ്കരാചാര്യര്‍ 12 ശ്ലോകങ്ങള്‍ ചൊല്ലിയെന്ന് വിശ്വസിക്കപ്പെടുന്നു. അവ “ദ്വാദശമഞ്ജരികാ സ്തോത്രം” എന്നറിയപ്പെടുന്നു. ശങ്കരാചാര്യരുടെ ഒപ്പമുണ്ടായിരുന്ന 14 ശിഷ്യന്മാരും ഓരോ ശ്ലോകങ്ങള്‍ വീതം ചേര്‍ത്തു. അവ “ചതുര്‍ദശമഞ്ജരികാ സ്തോത്രം” എന്നറിയപ്പെടുന്നു. വീണ്ടും ഉപദേശരൂപേണ ചേര്‍ക്കപ്പെട്ട ശ്ലോകങ്ങളും ചേര്‍ന്നതാണ് ഭജ ഗോവിന്ദം.

ഡൗണ്‍ലോഡ്

17. El carácter de individuo empírico (del jiva) se proyecta sobre el Testigo (saksin) por efecto de una superimposición falsa. Pero cuando desaparece del poder oscurecedor, se aclara la diferencia entre el Observador y lo Observado, desapareciendo también la superposición del jiva en el Testigo.

18. De la misma manera, lo Absoluto (Brahman) aparece como el mundo fenoménico cambiante a través del poder oscurecedor que oculta la diferencia entre ellos.

19. Cuando el poder de oscurecimiento se destruye, se puede distinguir entre los dos, ya que los cambios se perciben en el universo fenoménico, pero nunca en el Absoluto (Brahman).

Drig Drisya Viveka de Sri Sankaracharya

 AD, I love to hear it from you. Someone I encountered recently playing around the word ‘Advait’. It created a thirst in my being to yet again listen to you. My master, say it unto me once more please. – Devpriya

Beloved Devpriya,

The locus standi of a common seeker doesn’t allow him to dwelve so deep to appreciate this concept of ‘Advaita’.. which says “Eko Braham dvitiyonaasti”. In my more than 18 years of spiritual guradianship of so many seekers I have encountered only three such potential individual. At least in them I could see a remote possibility of flowering in them. All others have been just begining their journey. This state of affair is really sad but then it is as it is supposed to be. Buddhahood is rarest of phenomenon. The probability of encounters to probables is the exact reflection of the situation. But then a master is bound to speak a language which most of his people are able to relate to.. so am I.

However that does not take away the beauty of all other individuals who are along with me in their journey, soaring new heights everyday with every therapy session and meditativeness which has seeped into their life. They are growing, they are crawling with dignity.. even that is worth appreciation. I have been feeding them. I have been minding them and I know some day they would get up on their feet to be able to walk along. So that I can take them to the lake of  immortality for their final baptisation.

People have started treating spritual masters as therapists and counsellors and it is not their problem. The new generation of so called masters is responsible for this and it is worth giving a thought. I know some 50 years back there were not many masters. Not many preachers. There were legacy of those who were. They had something to offer.. they had some substance in them. Today media has done a lot and advertising has played a great role in establishing the fakes. I am not against them they are doing what they are supposed to do. Giving their followers what they want – and even you know what you want!

Advait is ultimate concept and almost beyond words but so many commentaries are available for Sankara’s Advait. Mandan Mishra lost the well fought battle of words and became follower of Sankara along with his wife. But how did it change the world? Sankrara had to do “Par kaya Pravesh” to experience “Kam sutras”. He did establish the “Rajju-Sarpa Siddhanta” but for what? This actually has harmed the humanity even more. People read it and falsely start believing that know it.

So if someone engages in talks with you about such nonsense just undertand that in this utilitarin world people want to use spirituality as means rather than end unto it. They wish to earn good name, fame, money and power and that pseudo feeling of “i am spiritual”, “I am knowledgeable”, “I am well read”. So don’t encourage them.  This is not the aim, not at all for me at least you know.

I am not here to give  any feeling of “Holier than thou”. I am here to show  the mirror. Most people fear facing me because they feel they are ridiculed, exposed. Many of people have run away because I came too harsh on them. I am here to hit. Hit hard and precisely there where it hurts more. And when I do so.. I have to be at their level. Allow me that but know that I am here to operate upon psyche of such people and shake them up. I am here to help them grow in their mind and to take them to that state where  some day they would be able to realize the futility of mind game - their face, their curves, their name, their virtues, their knowledge, their social position, their relationships, identit.

I am definitely not going to teach or preach. I allow to experience. That is all they need. The other day a  homosexual person approached me asking if he was fit to self  realize. I said to him laughing.. “You are too choosy. If you have not been able to come to terms with both sexes. How do you feel you could accept everything as it is?” He seemingly understood what I meant but all he could do was his effforts to be able to penetrate women. He later confessed this and I told him that although this was a courageous begining and all the means were ok till they lead him to growth. But self-medication is not advisable. Refer the physician. This opposite movement wasn’t needed. I had the medicine but only if someone asks.

I don’t encourage you to gather certificates of fitness neither I give them. This would further strengthen your own shell behind which you hide.. this falsification of the so called persona is the biggest obstacle in making you really interested. The spiritual journey is a individual journey but best complimented in pairs upto a point. Choose your partner and tell each other.. Tatvamasi, “You are that.”

I have been asked “would you suggest me hypnosis?” No, I know you are already hypnotized by the society. You need few sessions to de-hypnotize yourself. But yet again.. only if you could become aware of this fact that you are hypnotized by the society that very moment you are out of that. It can happen by Master’s therapy. All hypnosis is a process of sleepy state and I cant allow you to sleep any more. I want you to be fully awake.  

Today certain beliefs instilled in your unconscious mind are governing your actions and if I use hypnotherapy to program your subconsious the opposite way it would be another belief. You would still be operating unconsciously. I want to free you from all beliefs so that spontenity can become your nature. I want you to wake up and open your eyes to the reality of your own being. You should be able to see your own belief system. And that is what I recommend. Then in that state of awareness you can enter the kingdom of self. It is not possible through opposite beliefs.

Devpriya, When Sankara told the people around… “Tatvamasi..you are that” it was his realization. It was his experience. It was he who declared.. “I know you are that and actually there is nothing else than that.” It is not yours untill you make it yours. Chanting it wouldn’t help. Nither believing it. But who is ready shed the masks. Who is ready to shed the clothes. Who is ready to be naked and dance in front of master? Show me that person and I can show him “Tatvamasi”.

- AD

Classificazione

La mistica dell’Eckhart non è l’integrale espressione del medio evo, ma, nel medio evo, di uno dei perenni aspetti dell’umanità, che si è rivestito delle forme caratteristiche della menta­lità scolastica e del suo patrimonio intellettuale. Ma, al di fuori del medio evo e di ogni età e di ogni religione determinata, essa rappresenta il punto estremo della ten­sione del pensiero umano e delle sue supreme esigenze morali e sociali; sia che essa, nel mondo indiano, si offuschi dentro la speculazione prolissa e fantasiosa del­le Upanisad e della Bhâgavad-Gitâ, o nel monismo idea­listico di Sankara, o nel moralismo di Çantideva, sia che ispiri le aride sentenze di Lao-tse e le liriche meditazioni di Chuang-Tse, sia che assuma il rigore dia­lettico del genio ellenico in Plotino o in Proclo o sem­bri attenuarsi nel monismo naturalistico degli Stoici, sia che si colori fervidamente nella fantasia dei Sufi ara­bi, essa rimane immobile, sopra secoli e civiltà, anoni­ma e pur da tutti riconoscibile, a significare la più su­blime e nobile illusione dello spirito umano: l’unione con l’Assoluto, la integrale realizzazione del Divino. Poiché l’Assoluto è necessariamente onnipresente e in­finito e, nella sua infinitezza, ineffabile, la ragione non può ammettere che esso sia diviso dall’anima nostra da un diaframma invalicabile, né, d’altra parte, ch’esso possa diventare oggetto di pensiero come tutto ciò che è discriminabile e definibile: questo è l’unico caso in cui riconosce di aver raggiunto il culmine della sua umana potenzialità, l’unico caso in cui piegarsi dinanzi al Mistero coincida con le conclusioni legittime della stessa intelligenza e non si risolva in cieco fanatismo ma si riveli come caritas universale e condizione tra­scendentale di tutti i valori morali.

Fonte

Prasnottara Ratna Malika (प्रश्नोत्तर रत्नमालिका) of Adi Shankara is a collection of 67 verses comprising of questions and answers pertaining to both spiritual and temporal living. This book comprises of the sanskrit verses and their english translation.

Many of the answers are so accurate that we find ourselves transported for a moment into a sublim state of peace and silence. At the same time in some rare cases, the answers to some questions do not seem to be given by a highly enlightened soul like Adi Sankara. It is generally considered that this text was
authored by Adi Sankara though some scholars do not agree with this. We do not know if some of these verses are later interpolations.

However, this text is a boon for seekers of self-realisation.

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Not my line.  It was the title of a Harvard Design Magazine article (Winter/Spring 1997) by Michael Kirkland, focusing on how cities cope with massive growth.  I have no answer to the question yet, though George Packer seems to be on to something in his 2006 New Yorker article on the place.

As I drove across the lifeless but vast Leeki Lagoon on the Third Mainland Bridge that links the north and south parts of this agglomeration of tin roofed shacks overlooking skyscrapers, lagoon towns on stilts next to McMansions built atop garbage, and mazes of highways, flyovers, and rutted avenues tightly lined with several decades of oil-boom and bust architecture, I found myself gasping in wonder at what these millions of lives in such close proximity are doing, and the speed at which everyone appears barely to be surviving.  11 to 15 million people, depending on your recent count, in a city whose sprawl sprawls, and yet it functions in many ways like a small African village:  frequent power outages throughout the day such that anyone who tries to function with the 21st century planet must have a sizeable generator for urban life, and at least one giant jacuzzi-sized diesel tub to keep it refuelled, and the property to house all this stuff.  I thought Sao Paolo was blade runner in the tropics.  Lagos takes the prize.

So far, it only feels overwhelming, and not terribly dangerous.  Though Seun Kuti joked with me this morning:  “Don’t come to Lagos if you don’t know anyone here.  I don’t care if you know all nine degrees of Shaolin Kung Fu.”  That comment’s  been tempered though by everyone’s warmth and their desire to make a good impression, making me, as one young man told me last night at the New Afrika Shrine, “a good ambassador for Nigeria” once I get back to America and tell them that all the bad things they’ve heard are just media hype.

And speaking of hype, what’s the deal with Red Bull?  It seems everytime I go somewhere, the uber-caffeine-loaded beverage has just been ramping up its marketing there.  First it was in the Sahara desert in Libya three years ago at the eclipse observation camp:  Red Bull had sponsored a tent there, was giving away product and schwag, and was pumping out appropriately-frantic house music into the peaceful night sky.  Now at the Shrine, not only was Red Bull donating two garish neon signs plugging the drink.  One of them got hung right next to a portrait of the late socialist president of Burkina Faso, Capt. Thomas Sankara.  What would Sankara think?  What riot would Fela incite?

A Shrine laborer from Benin City gets wiring ready for the Red Bull sign

Prasnottara Ratna Malika of Adi Shankara is a collection of 67 verses comprising of questions and answers pertaining to both spiritual and temporal living. This book comprises of the sanskrit verses and their english translation.

Many of the answers are so accurate that we find ourselves transported for a moment into a sublim state of peace and silence. At the same time in some rare cases, the answers to some questions do not seem to be given by a highly enlightened soul like Adi Sankara. It is generally considered that this text was
authored by Adi Sankara though some scholars do not agree with this. We do not know if some of these verses are later interpolations.

However, this text is a boon for seekers of self-realisation.

DOWNLOAD

Prasnottara Ratna Malika of Sankaracharya Sanskrit English

Sankara the missionary is a biography of Adi Sankaracharya, the most renowned Indian philosopher, published by Chinmaya Mission. Sankaracharya was not only a thinker and the noblest of advaitic philosophers, but he was essentially an inspired champion of Hinduism and one of the most vigorous missionaries in our country. No single person could ever have achieved what he had achieved in his short span of life of 32 years.

He interpreted Brahmasutra of Badarayana and major Upanishads based on the philosophy of non-duality and composed many advaitic texts such as Upadesha Sahasri, Aparokshanubhuti, Viveka Chudamani, etc in addition to various devotional hymns.

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Sankara the Missionary – Biography of Adi Sankaracharya

II.46. sthirasukham asanam

„Asana winna być stabilna i wygodna“

sthira – stabilny, nieruchomy

sukha – wygoda, szczęście,

asana – pozycja, siedzenie

Dla wielu osób na świecie asany są synonimem jogi, dla Patańdżalego tylko elementem ścieżki astanga jogi. Srivatsa Ramaswami mówi, że praktyka asan w ramach jogi ośmiorakiej, ma za zadanie usunąć rajas, podczas gdy praktyka pranajamy ma za zadanie wykorzenić tamas umysłu. Z kolei I. K. Taimni zauważa: „Technika raja jogi jest skierowana ku wyeliminowaniu wszelkich źródeł zakłóceń świadomości, zewnętrznych i wewnętrznych. Otóż okazuje się, że ciało fizyczne jest jednym z najczęstszych źródeł zakłóceń umysłu. (…) A zatem jogin musi wyeliminować całkowicie zakłócenia, które powstają w ciele zanim zajmie się pracą z umysłem jako takim.”¹

W omawianej sutrze Patańdzali podaje definicję asan (pozycji), która mówi, iż charakteryzuje je stabilność i wygoda. Warto pamiętać jednak, iż nauczanie Patańdżalego jest niezwykle ścisłe, matematyczne, stąd bardzo istotne jest dokładne zdefiniowanie czym jest stabilność i wygoda. Przecież, nie wgłębiając się w dalszą lekturę Jogasutr można powiedzieć, że wykładając się w głębokim fotelu po obiedzie jest mi wygodnie, a ponieważ nie spadam z mojego siedziska – można określić tę postawę jako stosunkowo stabilną. Czy jest zatem asaną?

Stabilność (sthira) oznacza, że możliwość nieruchomego wytrwania w pozycji przez dłuższy czas. Praśant Iyengar w swojej książce „Alpha and Omega of Trikonasana” przedstawia koncepcję, którą określa „technologią asany”. Według niego wykonanie asany składa się z 3 etapów. Pierwszy z nich to kriya czyli działanie – jest to czas poświęcony na wejście i ustawienie się w pozycji; drugi etap to mudra (pieczęć), w którym całe wcześniejsze działanie zostaje zamrożone, zapieczętowane, aby przejść do ostatniego etapu – czyli właściwej asany, w której ciało, umysł i oddech są zjednoczone. Dopiero ta ostatnia faza spełnia kryterium stabilności. Stabilności, która oprócz ciała dotyka także innych elementów systemu psychofizycznego, jakim jest człowiek, a mianowicie – oddechu i umysłu.

Jak podaje słownik Monier-Williams pierwotnie termin sukha oznaczał „posiadanie odpowiedniego otworu dla osi [koła rydwanu, wozu]”. Można wyciągnąć zatem (słuszny) wniosek, że wygoda w asanie, związana jest z jej stabilnością. Wniosek ten wydaje się tym bardziej słuszny, iż Patańdżali w charakterystyce asany jako pierwszą wymienia stabilność. Joga w dużej mierze opiera się na naukowym opisie świata przez filozofię sankhji, zatem doskonale rozpoznaje funkcjonowanie człowieka w świecie praw fizycznych, szczególnie grawitacji. Respektując siły grawitacji, poszukując stabilności w swojej pozycji, praktykujący dąży do wygody, rozumianej jako uwolnienie od napięcia w pozycji. Aadil Palkhivala, wybitny uczeń B.K.S. Iyengara, w ten sposób pisze o tym aspekcie praktyki asan: „Kiedy pragniemy rezultatów, forsujemy się, aby osiągnąć cel. W momencie, w którym zaczynamy się forsować, nie jesteśmy świadomi efektów, jakie działanie siłowe wywołuje w nas i w naszym układzie nerwowym. Siła jest przeciwieństwem czucia. Kiedy się forsujemy, nie możemy czuć. Kiedy czujemy, nie możemy praktykować siłowo.”² Dalej zauważa: “Generalnie myślimy, że pracować intensywnie znaczy forsować się, ale tak nie jest. Siła jest przeciwieństwem prawdziwej intensywności. Praktykujemy siłowo, kiedy nie jesteśmy obecni w ciele, nie słuchamy sygnałów z niego płynących, nie jesteśmy świadomi ciała, pracujemy na ślepo.” T.K.V. Desikachar dodaje: „Aby osiągnąć sthira i sukha nasza praktyka jogi musi być świadoma i dobrze ustrukturyzowana. […] Punktem startowym dla naszej praktyki musi być kondycja naszego istnienia we wszystkich jej aspektach tu i teraz.”³

II.47. prayatnaśaithilyanantasamapattibhyam

„Poprzez uwolnienie się od napięcia i kontemplację oddechu [osiąga się doskonałość w asanie]“

prayatna – wysiłek, napięcie

śaithilya – rozluźnienie, relaks, uwolnienie od napięcia

ananta – nieskończony, oddech, Ananta (Adiśesza)

samapattibhyam – kontemplacja, medytacja, koncentracja umysłu

W tej sutrze Patańdżali pokazuje drogę do stanu stabilności i wygody. Wjasa komentuje tę sutrę w następujący sposób (Jbh. II.47): „Przez ustanie napięcia osiąga się asanę, dzięki której nie występuje drżenia ciała. Lub też świadomość (citta) połączona z ‘anantą’ wytwarza asanę.”

Termin prayatnaśaithilya można przetłumaczyć jako uwolnienie od napięcia, ale też porzucenie wysiłku. Często praktykujący jogę odkrywają, że gdy bardzo mocno starają się wykonać konkretną praktykę (np. trudną do wykonania asanę, zaawansową pranajamę, ale też pewne działania w życiu) – to efekt jest zupełnie inny, podobnie jak u dziecka, które ucząc się jazdy na rowerze bardzo pragnie uniknąć wjechania w pokrzywy, i oczywiście ląduje ostatecznie w pokrzywach. Emil Coue (1857-1926), wybitny badacz hipnozy, sformułował ten fenomem w zasadę odwrotnego działania: „Jeśli ktoś myśli: ‘chciałbym, ale nie mogę’, to tym mniej osiągnie, im więcej wysiłku będzie wkładał”. Patańdżali to prawo znał jak widać prawie dwa tysiące lat wcześniej.

Tłumaczenie drugiej części niniejszej sutry (anantasamapattihbyam) sprawia dosyć dużą trudność tłumaczom i komentatorom. Najczęściej sugerują oni, iż praktykujący powinien praktykując asany kontemplować nieskończoność. Ale co oznacza nieskończoność? Boga, Absolut, pustkę…? Srivatsa Ramaswami, odnosząc się do nauczania Krishnamacaryi, w następujący sposób komentuje ten fragment sutry II.47: „Co powinniśmy kontemplować, na czym się koncentrować? Podano, że na ‘ananta’ (ananta-samapatti). Teraz musimy zbadać znaczenie pojęcia ‘ananta’ w tym kontekście. Termin ten zazwyczaj tłumaczony jest jako ‘niekończący się’ lub ‘nieograniczony’, które wielu autorów wiąże z ‘nieskończonością’. Dlatego część szkół mawia, że podczas praktyki asan, powinieneś się skoncentrować na nieskończoności, co jest niewłaściwe – i niemożliwe, przynajmniej w większości systemów jogi. Ananta odnosi się także do Adiśeszy, którego inkarnacją jest według legendy sam Patańdżali. Stąd są pewne szkoły, które sugerują, że w asanie powinno się skoncentrować umysł na wyobrażeniu Patańdżalego. Oczywiście to mogłoby być możliwe, ale to trochę dziwne myśleć, że Patańdżali mógłby zalecać, żeby koncentrować się na jego formie, po to, by odnieść sukces w praktyce pozycji. (…) Termin ‘ananta’ można rozważyć jako derywat podstawy słowotwórczej ‘ana’ – oddychać (ana śvase). (…) A zatem w omawianej sutrze, ananta może po prostu oznaczać oddech, a ananta samapatti przetłumaczymy wtedy jako ‘kontemplacja oddechu’.”⁴

II.48. tato dvandvanabhighatah

„[Dzięki osiągnięciu doskonałości w asanie] pary przeciwieństw już nie przeszkadzają praktykującemu“

tato – odtąd, wtedy

dvandvah – pary przeciwieństw, dualności

anabhighatah – nie atakują

Srivatsa Ramaswami pisze: „Adi Śankara zauważa, że rezultatem stanu, gdy rajas oddziałuje na sattwę jest ból. Więc jeśli możemy zredukować moc niekontrolowanego rajasu przez praktykę asan (…), wówczas rajas może odejść i oddać swoje miejsce sattwie. Pary przeciwieństw – dvandva – dotyczą zarówno ciała jak i umysłu. Mówi się, że na kogoś, który ma rajas pod kontrolą, nie wpływają tak łatwo pary przeciwieństw, takie jak ciepło i zimno na płaszczyźnie fizycznej, a na umysłowej – chwała i śmieszność.”⁵

Jakie jest znaczenie „odpornienia się” na pary przeciwieństw dla osiągnięcia celu jogi? Przeciętny człowiek jest rzuca się od jednej skrajności w drugą, od euforii do depresji, od wstydu do dumy, od radości do smutku itp. Według filozofii jogi prawdziwe istnienie to bycie w centrum. Bycie w centrum, poza parami przeciwieństw, to bycie bez przywiązania, bez dogmatów… Taki sposób życia owocuje czystym stanem umysłu, który pozwala osiągnąć skupienie. Dlatego w ośmiorakiej ścieżce jogi (astanga joga) pojawia się praktyka asan i dlatego w wielu szkołach ma taką wagę.

Niektórzy, analizując tę sutrę myślą, że praktykujący ma stać się niewrażliwy na ból i przyjemność etc. To jest opaczne rozumienia. Medycyna zna przypadki rzadkiej choroby genetycznej – analgezji wrodzonej, która polega na całkowitym braku odczuwania bólu. Niestety, jak się okazuje wiele osób cierpiących na tę chorobę umiera wcześnie (choćby ze względu na nieodczuwany ból w przypadku ataku wyrostka robaczkowego czy poważne uszkodzenia stawów). Z drugiej strony można też zapytać czemu mielibyśmy nie odczuwać przyjemności zmysłowej i radości? Wrażliwość to życie, niewrażliwość to cecha braku życia. W jodze, także w praktyce asan, dążymy do tego, żeby być coraz bardziej żywym i móc czuć coraz więcej, nie odwrotnie. Uwolnienie się od przeszkód w postaci par przeciwieństw zachodzi niejako automatycznie, gdy praktykując stabilność i wolność od napięcia w ciele, uwalniamy się też od naszego balastu intelektualnego i emocjonalnego, od przywiązania, od sztywności mentalnej, a uczymy się pokory, zadowolenia i postawy poddania się biegowi wydarzeń.

I.K.Taimni, autor popularnego współczesnego tłumaczenia i komentarza Jogasutr, zauważa, iż są też inne istotne funkcje praktyki pozycji jogi:

• utrzymanie ciała w zdrowiu i odpornienie go na zmęczenie,

• przygotowanie ciała do praktyki pranayamy,

• rozwój siły woli.⁶

* * *

Czy asana to dla Ciebie tylko czas na macie? Czy uważność, stabilność i wolność od napięcia praktykujesz też poza matą – idąc, siedząc, myjąc naczynia w kuchni? Gdy Sharat Arora był w Warszawie, zakańczając jedną z sesji pytań i odpowiedzi, zapytał: „Kiedy siedzicie – czy obserwowaliście jak siedzicie? Obserwowaliście jak ja siedzę? To jest podstawa wszystkiego – Wasza pozycja, Wasza postawa. Jeżeli w sposób naturalny jesteście prosto – jesteście w równowadze. Nauczcie się tego. Właśnie po to robimy wszystkie asany. Jaki jest cel siedzenia w padmasanie, z opadniętymi ramionami?”

‘Faith’ is a strange creature. A creature that is loyal only to it’s master. It listens to no one but it’s master. If the master asks it to jump off a cliff, faith will follow without any doubt, without any question. There is no place in it’s vocabulary for ‘reason’, no place for small nagging doubts and definitely no patience for adverse criticism. And, ‘faith’ is incredibly proud of it’s unwavering spirit and unflinching character. Faith is like a blind person walking proudly towards a blazing fire, unmindful of the searing heat and unconcerned by the loud warnings of bystanders.

Yet, ‘faith’ by it’s own definition is inherently dishonest. It indulges one to believe in something without proof or against verified facts. It’s the mirage of the mind. As a result, fact-based reason and logic versus blind faith is a no-contest. If I close my eyes, no one can show me the light. If my shut my ears, no one can make me listen to music. Reason means nothing to the faithful – there is no charity for facts or alternative points of view and no time to consider other possibilities. Proof against the grain doesn’t matter a bit to the faithful, because it is always “false and manufactured” – never mind the way the faithful themselves collect proof.

Courtesy : umf.maine.edu

What the faithful do not realize, is that faith can cut both ways.  Just as faith in God, after-life, karma, judgement day etc can cause someone to serve humanity selflessly in the hope of future rewards, faith can also give rise to atrocious crimes and unfathomable cruelty. If someone is convinced, based only on faith, that torture, murder, rape or mass destruction is what God or a prophet wants him/her to do, there is no evidence one can produce, no reason or rationality one can advance to convince him/her otherwise.  Fact or evidence based rationality is the only honest path.

Thinking about the faithful, I have often wondered – what is it about them that makes them  slavisly follow their leader’s/prophet’s every word and action even when they know their prophets are wrong ? How do they come up with inane, illogical excuses to defend them ? The very actions they would have condemned in others becomes ‘acceptable’ when committed by their spiritual leader. Why can’t they keep faith aside for a moment, take off their colored glasses and analyze their hallowed leaders’ words and actions critically ?

The answers to these questions are often not straightforward but there is definitely a cult of personality which plays a significant role in such decisions.  I tried to remember what it used to be like when I was still a believer. How I used to think and respond to the same facts that are presented to me now.

When I used to be a believer, no matter how much people reasoned with me, it was blind faith in my prophets which would finally break the deal. I would ask myself -  Can the prophets be wrong? Can Jesus, Buddha, Krishna all of whom were supposedly human incarnations of God be wrong (I wasn’t exposed to Islam too much at that time to know about Mohammad)? What about the Hindu enlightened masters like Vivekananda, Ramakrishna or Sankara; could they be misguided ? Can the Bible and Bhagavad Gita be incorrect ?

I somehow convinced myself that these people knew what they were talking about and they just couldn’t be mistaken. After all they were divinity on Earth. They were paragons of perfection and enlightened with ‘Divine Knowledge’.

Even when the scientific facts contradicted what they said, I did not want to believe they could be wrong. I convinced myself that it must be the scientists who are fools.  They were misinterpreting the data. After all, they didn’t have divine knowledge. They just didn’t have the realization, the intellect to understand the profound – that which is beyond our senses- and I was so satisfied by this answer. But what proof did I have to believe I was right? Nothing. Nada. Zilch. It was all faith. I had convinced myself what other followers have believed and the only defense I had was my “faith”.

Till I started challenging my assumptions and holding these people accountable for their words and actions. Now I know better.

A few days ago, I came across an article by Ibn Kammuna entitled ‘Releasing the Bond’ at Faith Freedom International’s website which illustrated clearly the problem with hero-worship and the effect of cult-of-personality on believers. Even though this article discussed hero-worship in relation to Islam, I could see how that was true for any leader or prophet – be it Jesus, Mohammed, Krishna or the new age Hindu gurus like Satya Sai Baba, Prabhupada or Shri Shri Ravi Shankar.

I got a letter from a young lady, barely twenty years of age. She accused me of lying about Islam. According to her, I manipulated the facts. She told me Islam is true no matter what, that she will always be a Muslimah. I do not know why she told me that. I never asked her to leave the faith. But she insisted that Islam is the true faith, that she will never leave it, that I am lying about Islam. I told her that I do not lie, but rather research the Qur’an, the Hadith, and the Sirat. But she insisted that I manipulate the facts. I tried to narrow things down. I told her that Muhammad was an assassin. He sent his henchmen to kill a very old man called Abu Afak, and a mother of five; Asma bint Marwan. I gave her the book’s title and the author’s name so that she can find it in her public library. That way she can go and check out my story. Maybe I was lying. She deserves to know. All she needed to do is go to the public library, and check out my story. Well, she did not do that. Instead, she emailed me and told me that Islam is correct, that I tell lies, and that she won’t be writing to me anymore. That is fine. But why not go to the library and check out the truth or falsity of my story. Doesn’t she deserve to know?

This brings me to the title of this article “Releasing the Bond”. When one has a cult mentality, truth is immaterial. It is not important. What is important is to keep the belief system indoctrinated by the leader intact. In cults, there is an unquestioning loyalty to the leader. This is what the young lady is doing. In cults, the member has a polarized mentality of “us” against “them”. In cults, critical voices are silenced. This young lady wanted me to “stop” lying. All I do is research issues and report them. This is lying according to a good Muslimah, because it does not agree with her cultic picture of the universe. She could not take any criticism of Muhammad. I wanted her to go to the public library, and check out the truth about what I was telling her. But, alas, she would not even do that. She could not handle the thought that her cult leader was an assassin. To her mind he was her idol, her Prophet, her ideal love. The sad part is how difficult it is to discuss matters in a rational way with a dogmatic Muslim person who is only twenty years old. In a cult, members rationalize the actions of their leader. If that lady went to the public library and found out that Muhammad was in fact an assassin, do you think the story would end here and she would leave Islam? I wish the answer was “yes”, but it is not. Cult members learn to rationalize the conduct of their leader no matter how evil it is. No action by the leader is condemned. He is the authority. Whatever he says, members follow like sheep led to the slaughter. But why can’t they just leave the cult? Well, it is not as easy as we think. When humans are in a cult mentality/community, things are not so simple as to pick up and leave.

The advantage as well as disadvantage with our human psyche is that we are not only products of our logic or reason but also a complex product of our emotions, environment, genes etc. It is probably not productive or helpful to always use logic and reason to navigate the world. Emotions like love and compassion are also necessary to relate to everything around us.  But when the facts clearly go against someone we adore, when some idea is evidently fallacious at it’s core , when certain actions are proven to be utterly destructive and pernicious – then is it not in our best interest to take a step back, detach ourselves emotionally and then proceed to use facts and evidence to arrive at a logical conclusion?

Easier said than done? You bet !

But imperative ? Absolutely !!

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Já fiz o post sobre a Sank.ara para ver clik aqui.

E para os que possuem convitex Sankara, segurem os esqueletos que a Pré-festa vem aí!!!.

Pré-festa com:
- Netto Buck (Groove IT! / ZOE)
- G.a.l.o (Sank.ara)
- Alan D (Influx/4elements)

Se jogaa!!!

UP!.

Hello people!  o site San.kara já está no ar.

Fotos Pré-festa Sankara

Para ver mais foteeenhas click aqui.

Sank.ara em seu terceiro ano convida!!!

O site oficial está fora do ar, mas é possível se informar através da comunidade SANK.ARA no orkut.

LINE UP:
17:00 – Antony (Round 1)
19:00 –Lithium (Sank.ara) LIVE!
20:00 – Yankee (Sank.ara)
21:30 – Echoactive (Freakuency rec) LIVE!
22:30 – Act Voice (Sank.ara)
24:00 – Burn in Noise (Alchemy Rec–Brasil) LIVE!
01:00 – Kastah (sank.ara)
02:30 – XSI (Mind Control-França) DJ SET!
03:30 - XSI (Mind Control-França) LIVE!
04:30 – 2hi (Neurobiotic-brasil) LIVE!
05:30 – Earsugar (Iboga-Suíça) LIVE!
06:30 – Odiseo (Ibóga-México) LIVE!
07:30 – Liquid Soul (Iboga- Suiça) LIVE!
08:30 -Daniel Marques (Carambola-BR) LIVE!
09:30 – G.a.l.o (Sank.ara)

Sank.ara em São Carlos – SP 
Data: 29 de Novembro de 2008.
Local: Fazenda Invernada
Horários: início às 17h
Infos: info@sankara.art.br  (16) 81318805

LOTE PROMOCIONAL ( até 26 de Out. ) - R$25 ESGOTADO
2º LOTE ( até 21 de Nov. ) – R$30,00
3º LOTE ( até 29 de Nov. ) – R$40,00

PONTOS DE VENDA E PROMOTERS

Atencion para a PRÉ-FESTA

PRÉ-festa Sank.ara em São Carlos – SP 
Data: 21 de Novembro de 2008.
Local: Zöe Dining Club
Horários: a partir das 22h
Importante: Levar o convite da Sank.ara + 1 kg de alimento – FREE PASS até 23:30 (o convite será carimbado e devolvido na hora), a lotação máxima da casa é de 550 pessoas (cheguem cedo!).

A Pré-festa irá contar com 3 djs:
Netto Buck (Groove IT! / ZOE)
G.a.l.o (Sank.ara)
Alan D (Influx/4elements)

Galera,

Vai rolar a Sank.Ara 3 anos dia 29/11/2008, festinha que geralmente é muito bacana e cheia de amigos. Essa versão vai ser na fazenda Invernada. O site AINDA está fora do ar, mas a comunidade do orkut já mostra o line-up. Se os organizadores da Sank.ara estiverem precisando de um Flash man, entrem em contato.

17:00 – Antony (Round 1)
19:00 –Lithium (Sank.ara) LIVE!
20:00 – Yankee (Sank.ara)
21:30 – Echoactive (Freakuency rec) LIVE!
22:30 – Act Voice (Sank.ara)
24:00 – Burn in Noise (Alchemy Rec–Brasil) LIVE!
01:00 – Kastah (sank.ara)
02:30 – XSI (Mind Control-França) DJ SET!
03:30 – XSI (Mind Control-França) LIVE!
04:30 – 2hi (Neurobiotic-brasil) LIVE!
05:30 – Earsugar (Iboga-Suíça) LIVE!
06:30 – Odiseo (Ibóga-México) LIVE!
07:30 – Liquid Soul (Iboga- Suiça) LIVE!
08:30 -Daniel Marques (Carambola-BR) LIVE!
09:30 – Galo (Sank.ara)

Os ingressos serão vendidos a partir de R$30,00 e se seguirem o esquema dos outros anos, é bom se preparar para levar alimentos não perecíveis, uma grana para o estacionamento e para consumir as bebidas e alimentos dentro da festa. Nas outras edições não foram aceitos cartões de crédito e débito, o que é uma pena.

Aqui Também tem puts puts tic tic tic toks