bebson (![[info]](http://l-stat.livejournal.com/img/userinfo.gif){kind=small} bebson) wrote,@ 2005-04-17 21:06:00 |
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Furtante feliceso
Sri Idisti: --- Aujourd'hui en pleurs//fleurs, demain en fleurs//pleurs.
Olim Sufism-mastro Nasreddin-hodjo voyajis e vizitis Zen-mastro Rinzai en
Chinia e rakontis yene .. por sondar la profundeso dil famoza Zen-mastro.
Nasreddin vidis viro ye sidanta de fatigeso chel bordo di trotuaro. Lu do
questionis la viro pro quo lu semblas tante fatigesanta en la frua jorno.
"Pro ke trovesas nula intereso en mea vivo, senioro," respondis la viro a
Nasreddin. "Me ja havas suficanta kapitalo ke me ne plus bezonas laborar.
Ma me nur deziras trovar en ca voyajo ulo plu interesanta ed amuzanta kam
la vivo quan me havis chel hemo. Tamen til nun me ne renkontrabas l'ulo."
Ante askoltar altra vorti, Nasreddin sizis la dorso'sako dil voyajanto' e
kureskis rapide quale kuniklo ad'lontane sur la strado. Pro ke lu konocis
bone l'areo ke lu balde sucesis kontre sua oldeso' fugabar del voyajanto.
La strado fluis ad'en labirinto dil urbo ke Nasreddin facile povis retro-
irar ed arivar a la loko ube la voyajanto sidadis sur la trotuaro ante ke
anke la de'frutito balde sun ri'montris des'esperante che la sama strado.
Tam balde kam lu vidis sua propra dorso'sako ye repozanta ibe chel latero
dil trotuaro, lu ne povis ne kureskar ad olu' klamante kun joyo: Yen olu!
Lore dicis Nasreddin a lu: "Yen un maniero di produktar feliceso por tu."
Ed audinte la rakonteto da Nasreddin-hodjo, Zen-mastro Rinzai paroleskis:
Do onu ne darfas savar quo vere esas sua proprajo til ke lu perdabos olu.
Onu saveskas quo esas l'aquo nur kande lu vivas dum kelka dii en dezerto.
Pos ke onu perdabas sua blua'ucelo, lu saveskas ke l'ucelo trovesas heme.
Vera mastro fine perdigas da sua maxim talentoza dicipulo' lua docajo por
ke la dicipulo povez profunde komprenar to quon lu lernabas de la mastro.
En Japonia mastri di skermado kustumis instruktar sua maxim bona dicipulo
pri quale skermar sen espado ma nur kun sua nuda brakii (mutoudori) en la
lasta etapo por ca granda arto militala' por ke lu povez savar pro quo lu
devas bataliar kun espado ed ocidar enemiki qui ma esas tam homal kam lu.
Pro ke nur samurayi, qui aceptas ocidesar, darfas ocidar altri per sabro.
Do nur ta personi, qui aceptas perdar su, darfas trovar quo lu vere esas.
Adio! ......sincere via, vua ed anke tua
B.Y.T. .....Idisto ed Idiotisto pro mea nur limitizita e povra edukado
ed anke ....Ido-Kavaliero per bona oreli vice mea skarsa e povra cerebro
IdoLerneyo: http://groups.yahoo.com/group/idolerney
Ido-Kurso.: http://www.geocities.com/bebsonido/
Ido-Biblioteko (Sro FT).: http://es.geocities.com/krayono/publika
Toyre kumt nit b'yerushe. Onu ne heredas la lernado. (Mea Yida proverbo)
Wem nicht zu raten ist, dem ist auch nicht zu helfen. (Germana proverbo)
Onu ne povas instruktar ti' qui nek pregas nek deziras docajo de'extere.
Por Angle-parolanti: << Just for your reference >> February 21, 2004
Sufi Wisdom: Stealing Happiness by new team member T.L. James of Mars
Blog and Man of Two Worlds. Part of our weekly Sufi Wisdom series.
"Thinking outside the box" is an oft-heard expression. In this week's in-
stallment, Nasruddin -- the embodiment of the 'wisdom of the idiots' --
helps a stranger in an unexpected way.
Nasrudin Steals the Happiness
Nasrudin saw a man sitting dispiritedly at the side of the road. And ask-
ed him what troubled him.
"There is nothing of interest in life, my brother," said the man. "I have
sufficient capital in order that I don't have to work, and I am only on
this trip in order to seek something more interesting and entertaining
than the life I have at home. So far, I haven't found it!"
Without another word, Nasrudin seized the traveler's knapsack and made
off down the road with it, running like a rabbit. Since he knew the area,
he was easily able to outdistance him.
The road curved, and Nasrudin cut across several switchbacks, with the
result that he was soon back on the road, well ahead of the man he had
just robbed.
He put the knapsack by the side of the road and waited for the distressed
traveler to show up.
Presently the miserable man appeared, following the tortuous road, more
unhappy than ever because of his loss.
As soon as he saw his property lying there, by the side of the road, he
ran towards it, shouting with joy.
"That's one way of producing happiness," said Nasrudin.
What does this tale tell us about the nature of happiness? Or about crea-
tive solutions?
And why is this Nasruddin story funny?
Comments #1 from Joe Katzman on February 21, 2004 05:33 PM
As usual, this story is working on a number of levels.
On the most obvious level, it has to do with material possessions as a
focus. If the traveler wasn't so attached to them in the first place, his
moods could not be ruled by such things. The deprivation (and happiness)
chosen is deliberately not an extreme one, in order to drive this point
home to the widest audience and perhaps make them question how much their
own possessions rule them and their moods. Many Sufi stories hit on this
point.
On a deeper level, this story is about moods themselves. The realized Su-
fis who have attained ihsan are aware of Allah at all times, and this co-
nnection gives them a sense of deep gratitude and awareness that enables
them to transcend the warping influence of mood on their actions. All th-
at comes from Allah is sweet to them. There are a number of Sufi stories
clustered around this theme as well.
Beyond even that, it's a good story that illustrates the concept of a re-
al teacher using the student's own weaknesses in order to create situati-
ons with the potential for learning. If the traveler thought about it,
this lesson from his own weakness might allow him to transcend that very
weakness.
Finally... Never having been through the process, what comes next is spe-
culation. But the taking away and then giving back does parallel many my-
stic induction processes, that first remove attachments from the real wo-
rld, and then allow a return to those things at a different level of con-
sciousness once the seeker reaches a certain level and they no longer po-
se a danger to continued growth.
Martial Arts belts illustrate this, as the student goes from white belt
to black... and then, as the black belt becomes worn, it begins to turn
white again. It is usually at this stage that true happiness/ centreredn-
ess/ enlightenment is found - and if this, too, is a point of the story,
we may be wise to temper our laughter at the traveler.
Sri Idisti: --- Aujourd'hui en pleurs//fleurs, demain en fleurs//pleurs.
Olim Sufism-mastro Nasreddin-hodjo voyajis e vizitis Zen-mastro Rinzai en
Chinia e rakontis yene .. por sondar la profundeso dil famoza Zen-mastro.
Nasreddin vidis viro ye sidanta de fatigeso chel bordo di trotuaro. Lu do
questionis la viro pro quo lu semblas tante fatigesanta en la frua jorno.
"Pro ke trovesas nula intereso en mea vivo, senioro," respondis la viro a
Nasreddin. "Me ja havas suficanta kapitalo ke me ne plus bezonas laborar.
Ma me nur deziras trovar en ca voyajo ulo plu interesanta ed amuzanta kam
la vivo quan me havis chel hemo. Tamen til nun me ne renkontrabas l'ulo."
Ante askoltar altra vorti, Nasreddin sizis la dorso'sako dil voyajanto' e
kureskis rapide quale kuniklo ad'lontane sur la strado. Pro ke lu konocis
bone l'areo ke lu balde sucesis kontre sua oldeso' fugabar del voyajanto.
La strado fluis ad'en labirinto dil urbo ke Nasreddin facile povis retro-
irar ed arivar a la loko ube la voyajanto sidadis sur la trotuaro ante ke
anke la de'frutito balde sun ri'montris des'esperante che la sama strado.
Tam balde kam lu vidis sua propra dorso'sako ye repozanta ibe chel latero
dil trotuaro, lu ne povis ne kureskar ad olu' klamante kun joyo: Yen olu!
Lore dicis Nasreddin a lu: "Yen un maniero di produktar feliceso por tu."
Ed audinte la rakonteto da Nasreddin-hodjo, Zen-mastro Rinzai paroleskis:
Do onu ne darfas savar quo vere esas sua proprajo til ke lu perdabos olu.
Onu saveskas quo esas l'aquo nur kande lu vivas dum kelka dii en dezerto.
Pos ke onu perdabas sua blua'ucelo, lu saveskas ke l'ucelo trovesas heme.
Vera mastro fine perdigas da sua maxim talentoza dicipulo' lua docajo por
ke la dicipulo povez profunde komprenar to quon lu lernabas de la mastro.
En Japonia mastri di skermado kustumis instruktar sua maxim bona dicipulo
pri quale skermar sen espado ma nur kun sua nuda brakii (mutoudori) en la
lasta etapo por ca granda arto militala' por ke lu povez savar pro quo lu
devas bataliar kun espado ed ocidar enemiki qui ma esas tam homal kam lu.
Pro ke nur samurayi, qui aceptas ocidesar, darfas ocidar altri per sabro.
Do nur ta personi, qui aceptas perdar su, darfas trovar quo lu vere esas.
Adio! ......sincere via, vua ed anke tua
B.Y.T. .....Idisto ed Idiotisto pro mea nur limitizita e povra edukado
ed anke ....Ido-Kavaliero per bona oreli vice mea skarsa e povra cerebro
IdoLerneyo: http://groups.yahoo.com/group/idolerney
Ido-Kurso.: http://www.geocities.com/bebsonido/
Ido-Biblioteko (Sro FT).: http://es.geocities.com/krayono/publika
Toyre kumt nit b'yerushe. Onu ne heredas la lernado. (Mea Yida proverbo)
Wem nicht zu raten ist, dem ist auch nicht zu helfen. (Germana proverbo)
Onu ne povas instruktar ti' qui nek pregas nek deziras docajo de'extere.
Por Angle-parolanti: << Just for your reference >> February 21, 2004
Sufi Wisdom: Stealing Happiness by new team member T.L. James of Mars
Blog and Man of Two Worlds. Part of our weekly Sufi Wisdom series.
"Thinking outside the box" is an oft-heard expression. In this week's in-
stallment, Nasruddin -- the embodiment of the 'wisdom of the idiots' --
helps a stranger in an unexpected way.
Nasrudin Steals the Happiness
Nasrudin saw a man sitting dispiritedly at the side of the road. And ask-
ed him what troubled him.
"There is nothing of interest in life, my brother," said the man. "I have
sufficient capital in order that I don't have to work, and I am only on
this trip in order to seek something more interesting and entertaining
than the life I have at home. So far, I haven't found it!"
Without another word, Nasrudin seized the traveler's knapsack and made
off down the road with it, running like a rabbit. Since he knew the area,
he was easily able to outdistance him.
The road curved, and Nasrudin cut across several switchbacks, with the
result that he was soon back on the road, well ahead of the man he had
just robbed.
He put the knapsack by the side of the road and waited for the distressed
traveler to show up.
Presently the miserable man appeared, following the tortuous road, more
unhappy than ever because of his loss.
As soon as he saw his property lying there, by the side of the road, he
ran towards it, shouting with joy.
"That's one way of producing happiness," said Nasrudin.
What does this tale tell us about the nature of happiness? Or about crea-
tive solutions?
And why is this Nasruddin story funny?
Comments #1 from Joe Katzman on February 21, 2004 05:33 PM
As usual, this story is working on a number of levels.
On the most obvious level, it has to do with material possessions as a
focus. If the traveler wasn't so attached to them in the first place, his
moods could not be ruled by such things. The deprivation (and happiness)
chosen is deliberately not an extreme one, in order to drive this point
home to the widest audience and perhaps make them question how much their
own possessions rule them and their moods. Many Sufi stories hit on this
point.
On a deeper level, this story is about moods themselves. The realized Su-
fis who have attained ihsan are aware of Allah at all times, and this co-
nnection gives them a sense of deep gratitude and awareness that enables
them to transcend the warping influence of mood on their actions. All th-
at comes from Allah is sweet to them. There are a number of Sufi stories
clustered around this theme as well.
Beyond even that, it's a good story that illustrates the concept of a re-
al teacher using the student's own weaknesses in order to create situati-
ons with the potential for learning. If the traveler thought about it,
this lesson from his own weakness might allow him to transcend that very
weakness.
Finally... Never having been through the process, what comes next is spe-
culation. But the taking away and then giving back does parallel many my-
stic induction processes, that first remove attachments from the real wo-
rld, and then allow a return to those things at a different level of con-
sciousness once the seeker reaches a certain level and they no longer po-
se a danger to continued growth.
Martial Arts belts illustrate this, as the student goes from white belt
to black... and then, as the black belt becomes worn, it begins to turn
white again. It is usually at this stage that true happiness/ centreredn-
ess/ enlightenment is found - and if this, too, is a point of the story,
we may be wise to temper our laughter at the traveler.
