maldini

Novi sajt - New website

2013-05-15T02:21:00.001-07:00

http://maldinislobodan.wix.com/maldini-architect

Razgovor u Galeriji SANU

2012-11-24T07:29:00.000-08:00

Razgovor povodom objavljivanja knjige Slobodana Maldinija "Leksikon arhitekture"

2012-11-15T09:23:00.001-08:00

Blow up - cut out on South pole

2012-10-31T03:35:00.001-07:00

http://www.youtube.com/watch?v=6xwyRjNAag4&feature=channel&list=UL

Pohvala umetničkom zanatu

2012-10-26T03:10:00.000-07:00

ČIJA JE CRTA?

2012-10-25T12:54:00.000-07:00

ČIJA JE CRTA?!

Otišao na dodelu nagrada na Sajam, pročitali moje ime, a iz publike iskoči čovek iz "Službenog glasnika" i preuze diplomu na kojoj piše moje ime. Lepo je održao govor i fotografisao se za novine. Kada se dodela nagrada završila, ja priđem predsedniku žirija Jugoslavu Vlahoviću (ostali članovi žirija bili su Rastko Ćirić i Mile Grozdanić) i pitam ga da li je to bila nagrada za "Službeni glasnik" ili za mene. On, preneražen, kaže da su nagradili mene lično kao autora dizajna knjige, a da je on mislio od čoveka koji je preuzeo nagradu da sam to ja! Iznerviran, napustim salu... Kasnije se ipak vratim, da "pojasnim" situaciju sa direktorom Glasnika Slobodanom Gavrilovićem. On mi "srdačno" kaže da je "naravno, nagrada moja", ali da su i oni delimično zaslužni za dizajn knjige. Ja ga pitam šta su to oni dizajnirali, a on mi kaže "naša je narandžasta kosa crta na koricama!" Na fotografiji knjige se vidi ta kosa narandžasta crta.

Moon Shuttle, Visitor's centre, South Sinai slopes, Egypt

2012-10-03T12:12:00.001-07:00

http://www.youtube.com/watch?v=iekKeyom-DY&list=UUdwa-OclbxN5Vg2HZURQt7Q&index=1&feature=plcp

World Water Museum - 世界の水博物館 (rendering)

2012-09-27T01:24:00.002-07:00

World Water Museum - 世界の水博物館

2012-09-26T02:05:00.000-07:00

Slobodan Maldini - Sofia Lancoš Maldini

Medusa Jellyfish

クラゲのクラゲ

World Water Museum

世界の水博物館

Shimokoshiki Island - Izumi - Kagoshima Prefecture

鹿児島県>出水・下甑島

Japan

日本

http://vimeo.com/50210695

http://www.youtube.com/watch?v=f3XW6Qfu9TE

Rendering: Slobodan Maldini

Animation: Sofia Lancoš Maldini

Music: Slobodan Maldini

The Prodigy: Belgrade 16.9.2012.

2012-09-16T04:36:00.001-07:00

Slobodan Maldini: Leksikon arhitekture i umetničkog zanatstva

2012-09-11T04:14:00.000-07:00

Slobodan Maldini: Leksikon arhitekture

2012-09-01T08:34:00.001-07:00

Slobodan Maldini: LEKSIKON ARHITEKTURE I UMETNIČKOG ZANATSTVA

U septembru izlazi iz štampe moja nova knjiga "Leksikon arhitekture". Na 500 strana formata 24x28cm, sa preko 1900 odrednica i preko 1800 ilustracija u boji.

Slobodan Maldini: LEXICON OF ARCHITECTURE AND ART CRAFT

In September comes out my new book "Dictionary of Architecture". Including 500 pages format 24x28cm, with more than 1,900 entries and over 1,800 color illustrations.

Reč autora

Leksikon arhitekture i umetničkog zanatstva rezultat je autorovog dugogodišnjeg rada, započetog 1998, na proučavanju i sistematizovanju pojmova, istorije i stilova u arhitekturi. Кao samostalno autorsko izdanje 2005.

objavljena je Enciklopedija arhitekture Slobodana Maldinija koja je potom prerasla u višetomnu ediciju. Tokom rada na toj ediciji autor je često rаzmišljao o užoj, preglednijoj selekciji, sažimanju i daljoj stručnoj doradi

tekstova.

Ta zamisao realizovana je u ovom Leksikonu, u kojem su dati najznačajniji pojmovi koji se tiču istorije

i teorije arhitekture, arhitektonskih stilova, konstruktivnih i dekorativnih elemenata arhitektonskih objekata.

Arhitektura je ovde predstavljena opisom njenih bitnih karakteristika – istorijskih, stilskih, geografskih,

konstruktivnih, oblikovnih – kao umetnost koja je nastajala u kontekstu opšte kulture čovečanstva, imanentna

svim civilizacijama i društvima, razvijana pod uticajem tradicije, kulturnih i naučnih dostignuća. Autorova je

želja da ovom knjigom doprinese izgradnji realne slike istorijskog razvoja arhitekture, a da pritom ukaže na

današnje vrednosti ove umetnosti, njen značaj i uticaj na savremeni svet.

Koncepcija i izbor odrednica prilagođeni su širem krugu čitalaca kojima će Leksikon pružiti relevantne

informacije iz domena arhitekture, uređenja enterijera, izrade i dekoracije nameštaja i drugih srodnih oblasti.

Podaci su preuzimani iz pouzdanih, kritički odabranih izvora, pojmovi su opisivani činjenično, s težnjom ka

objektivnosti i preciznosti definicija i sa svešću o značaju razvoja i standardizacije stručne terminologije u

ovoj oblasti.

Autor nije težio sveobuhvatnosti već je nastojao da odrednice iz oblasti arhitekture i umetničkog

zanatstva obradi u četiri osnovne grupe članaka: arhitektonski pojmovi, arhitektonski stilovi, tipovi građevina,

nacionalni i regionalni pokreti i tendencije u arhitekturi. U središtu pažnje je arhitektura na evropskom tlu, ali

je opisana i ona koja pripada vanevropskim kulturama (staroegipatska, kineska, japanska, majanska i dr.).

Predstavljeni su i arhitektonski stilovi razvijeni pod uticajem kulturne tradicije Bliskog, Srednjeg i Dalekog

istoka. Pored pojmova iz arhitekture u Leksikonu su obrađeni i određeni pojmovi vezani za srodne nauke i

naučne discipline (geometrija), tehničke discipline (arhitektonske konstrukcije), urbanizam, likovne umetnosti

(vajarstvo, slikarstvo), dizajn, zanatstvo (izrada nameštaja, tehnike dekoracije).

Pri izboru odrednica autor se rukovodio opštim kriterijumima kojima se utvrđuje značaj određenog

pojma ili pojave u arhitekturi i kriterijumom učestalosti primene, odnosno obrade datog pojma u domaćoj

i svetskoj leksikografiji. Obrađene odrednice nezaobilazne su u svim značajnim leksikografskim izdanjima iz

oblasti arhitekture, a u savremenoj upotrebi su i u našoj stručnoj terminologiji. Od odrednice ABAKUS do odrednice

ŽRTVENIK, Leksikon u oko 1.900 članaka, uz više od 1.800 fotografija, opisuje razvoj arhitekture od antičkih

vremena do danas, tehnike gradnje i arhitektonske stilove u istorijskom rasponu od asirske i staroegipatske

do postmoderne arhitekture i savremenog dekonstruktivizma.

Posebna pažnja posvećena je opisivanju funkcionalnih karakteristika arhitektonskih objekata (upotreba

i namena), istorijskog i geografskog konteksta njihovog nastanka i razvoja, konstruktivnog sklopa, primene

dekoracije, ornamentike i dr. Analizirani su i kulturni, privredni, politički, verski i vojni uticaji, kao i uticaj

tradicije i nasleđa na razvoj arhitektonskih oblika i stilova.

U nameri da knjiga bude sažeta, nisu obrađivane biografske odrednice. Značajne arhitekte i drugi

autori i ličnosti (više od 1.600 imena) pomenuti u odgovarajućim tematskim člancima izdvojeni su u Indeksu

imena. Tako npr. u knjizi nema odrednice LE KORBIZJE, ali se ovaj čuveni arhitekta pominje u odrednicama:

ARHITEKTONSKA TEORIJA, CIAM, DOMINO, FUNKCIONALIZAM, INTERNACIONALNI STIL, MAŠINE ZA STANOVANJE, MODERNA ARHITEKTURA,

MODULOR, PET LE KORBIZJEOVIH TAČAKA ARHITEKTURE, RACIONALIZAM U ARHITEKTURI, RAVAN KROV, TEHNOLOGIJA I ARHITEKTURA, TEKUĆI

PROSTOR, UNIVERZALNI ARHITEKTA i dr. Indeks imena ne upućuje na brojeve stranica već na članke u kojima se imena

navode, što čitaocu ukazuje na to kom vremenskom i stilskom periodu, kojoj arhitektonskoj školi ili grupi

autor pripada. Ime Mikelanđela Buonarotija, npr., u Indeksu upućuje na odrednice: BAROK, CRKVA, ČINKVEČENTO,

ITALIJANSKA RENESANSA, RENESANSA, SKULPTURA U ARHITEKTURI, UNIVERZALNI ARHITEKTA. Strana imena su u člancima Leksikona

transkribovana, ali su u Indeksu, u zagradama, data i u izvornom obliku.

Odrednice su povezane uputnicama označenim asteriskom (*) koje čitaocu omogućuju da pronađe

veze unutar različitih grupa odrednica, a autoru da izbegne eventualno ponavljanje definicija i opisa istih ili

sličnih pojmova. Unutar pojedinih odrednica date su i pododrednice – uži pojmovi u direktnoj vezi s osnovnom

odrednicom – čime je redukovan broj obrađenih pojmova, a nije osiromašen sadržaj knjige.

Autor zahvaljuje za stručnu pomoć koju su mu prilikom pisanja tekstova pružile filolog Milanka Mirković i

arhitekta Branka Lancoš Maldini, kao i za razumevanje i podršku izdavača Službenog glasnika pri osmišljavanju

i pripremi ovog izdanja.

Motor boat Red Baron in Doha

2012-08-20T14:21:00.001-07:00

Motor boat Van Delft No.1, design Maldini

2012-08-16T03:33:00.001-07:00

Poslednji tango u Parizu (stari post u Novo doba, 2012)

2012-08-08T14:34:00.001-07:00

POSLEDNJI TANGO U PARIZU

Tog jutra, kad sam otvorio internet poštu, pažnju mi je privuklo jedno pismo: »Čestitam vam tridesetogodišnjicu braka!« Nije bilo potpisa, a na osnovu internet adrese nisam mogao da zaključim ko ga je poslao. Medjutim, njegova sadržina je bila tačna: za naredne dve nedelje navršava se punih trideset godina zajedničkog života, a ja sam tu činjenicu potpuno zaboravio. Dok sam proučavao sadržaj internet pošte, u kuću je ušla Branka.

»Zamisli šta mi se dogodilo jutros na pijaci! Dok sam stajala pred tezgom i kupovala voće, pridje mi jedna žena i navali da me ljubi, kao da se poznajemo dugi niz godina. Ja ustuknem pred njom i pogledam je, ne bih li prepoznala meni poznato lice, a ona, grleći me, gurne mi u naručje buket belih ruža. Upitam je zbog čega mi daje cveće, a ona mi odgovori da je to za sreću u mom braku... Zbunjena, primila sam cveće...«

»I šta si joj rekla? Jesi li joj zahvalila?«

»Ma ne, potpuno sam bila sludjena... Medjutim, dok sam se penjala stepenicama do stana, setila sam se nečeg vrlo važnog. Znaš li da je nama uskoro punih trideset godina otkako smo u braku?«

»Da, evo, upravo sam dobio i-mejl koji me je podsetio na to! Ali, još uvek mi nije jasno ko mi ga je poslao. Ko uopšte zna za našu godišnjicu? Možda se ipak radi o nečijoj šali.«

Branka pogleda u ekran računara, studirajući internet adresu sa koje je pismo bilo poslato.

»Možda ovi znaci: i-mejl i buket cveća, ipak nose u sebi nekakvu poruku... Znaš, nečeg sam se setila... Pre trideset godina, da li se sećaš, mi smo jedno dugom obećali da ćemo, ako izdržimo zajedno, tridesetogodišnjicu braka proslaviti tamo gde smo ga i započeli – u Parizu. Prošlo je punih trideset godina, a ja imam snažnu želju da ponovo odem i vidim taj divan grad.«

»Sećam se i ja našeg obećanja... Medjutim, znaš i sama da poslednjih više od petnaest godina mi nismo bili izvan zemlje. Kako misliš da dobijemo vizu? Ko može nas da pozove da dodjemo u Pariz?«

»Ma baš si omatoreo i otupeo! Zar ćeš ceo život da provedeš u ovoj rupi, izmedju četiri zida, buljeći u svoj računar? Ja idem sutra u turističke agencije da se raspitam za aranžmane za Pariz!«

Sutradan se Branka vratila iz grada sa manje poleta nego što je imala dan ranije.

»Pa ovo je stvarno nečuveno! Možeš da putuješ u Pariz preko turističke agencije, medjutim, vizu treba da obezbediš sam. Bila sam i u francuskoj ambasadi, gde su mi rekli da uz zahtev za vizu moram da priložim poziv koji mi je upućen iz Francuske, overen kod notara, uz poziv onaj koji te zove treba da priloži svoju imovinsku kartu: visinu mesečnih prihoda, dokaz o vlasništvu nad stanom sa upisanom kvadraturom, dokaz da protiv njega nije podignut sudski postupak, da je platio porez... i ko zna šta sve još...«

»Ma pusti te gluposti, sutradan idem ja u ambasadu, meni će sigurno dati vizu!«, odgovorih ja samouvereno.

Sutradan sam već u osam bio ispred ambasade. Na ulici se tiskala gomila ljudi.

»Zar svi vi čekate vizu?«, upitah mladića koji je bio poslednji u dugom redu.

»Svi.«

»A kada je formiran ovaj red?«

»Jutros rano, u četiri sata.«

»Jutros? Kad?«

Dok sam pokušavao da se uguram u red onih koji čekaju, prišao mi je momak iz obezbedjenja, kratko podšišan, nabildovan.

»Hej, ti! Izadji izvan reda!«

»Zašto?«

»Ostavio si automobil parkiran na pogrešnom mestu!«

»Šta je tu pogrešno? Našao sam slobodno mesto, na kojem je označeno parkiralište.«

»Da, ali ovo je parking ambasade!«

»Ali, to nigde nije napisano...«

»Svejedno, to je parking ambasade.«

»Oprosti, a gde ja da parkiram?«

»Tamo, iza ugla.«

Dok sam preparkirao automobil, red se uvećao za dvadesetak novopridošlih ljudi koji su čekali na ulici ispred ambasade. Posle dva-tri sata mog čekanja na ulici, na vratima se pojavio onaj isti momak iz obezbedjenja da nam svima kaže da više ne čekamo, jer je za danas završeno primanje dokumenata. Ko želi, može da dodje sutra, u isto vreme.

Iznerviran i umoran, pošao sam prema kolima. Prilikom otvaranja vrata, kvaka mi ostade u ruci. Ubrzo sam shvatio da mi je automobil obijen. Torba koju sam ostavio unutra, bila je odnešena.

»Ma to je sigurno delo onog momka iz obezbedjenja. Oni to rade u dosluhu sa obijačima, pošalju vlasnika da parkira automobil na mestu izvan pogleda prolaznika a onda pozovu kradljivce da ga obiju«, pomislio sam. »Samo, neće ti to proći tako lako, momče«, stegnuh zube i uputih se prema ambasadi. Na vratima je stajao onaj isti nabildovani momak iz obezbedjenja. Pridjoh mu:

»Samo da znaš, znam ko mi je obio auto!«, rekoh mu gledajući ga pravo u oči.

»Ma šta lupetaš, budalo! Odmakni se od ulaza! Paaali!«

Celog dana sam ćutao kao zaliven. Branki nisam rekao da su mi obili auto i odneli skupu kožnu torbu koju mi je ona kupila za rodjendan.

Sutradan sam poranio. Ispred ambasade sam bio već u pet sati. Nešto pred podne, došao sam na red. Ušao sam u zgradu ambasade.

Za šalterom je sedela omanja, crna, mršava žena, sa ogromnim naočarima.

»Dajte mi vašu dokumentaciju«, pokaza rukom na mene.

»Ali, ja nemem nikakvu dokumentaciju... Došao sam da vidim šta mi je potrebno da dobijem turističku vizu za put u Pariz... Znate, ja i moja supruga hoćemo da idemo za vikend u Pariz.«

»Sve vam piše na oglasnoj tabli.«

»Vidim i ja, medjutim, ja nemam nikoga u Francuskoj, ko bi me pozvao da dodjem u Pariz.«

»Gde ste zaposleni?«

»Ja sam arhitekta, slobodan umetnik. Pre oko dvadeset, dvadeset-pet godina imao sam izložbu u Parizu... Imam i danas katalog sa izložbe, mogu da vam ga donesem...«

»Slobodan metnik? To znači nezaposlen. Pariz? Izložba? U tom slučaju, obratite se prvo vašem ministarstvu za kulturu.«

»Kakve veze ima ministarstvo za kulturu sa mojim putovanjem u Pariz?«

»Sledeći!«

»Ali, hoćete li mi reći, kako da dobijem vizu?«

»Sledeći! Sleeedeći!«

Dok sam, zbunjen i rezigniran izlazio na ulicu, neko me povuče za rukav. Bio je to onaj momak iz obezbedjenja sa kojim sam juče imao prepirku vezano za obijanje mog automobila.

»Pst! Pst! Dodji ovamo, da ti nešto kažem!«

»Ja?«

»Da, ti! Hoćeš li vizu za Francusku?«

»Naravno, zbog toga sam ovde i došao.«

»Daj mi pasoše! Ja ću ti srediti vizu. Koliko viza? Dve?«

»Kako?«

»Ma nemoj ništa da pitaš. Koliko imaš para? Daćeš mi četrsto evra za dve vize.«

»Četrsto evra? Pa nemam toliko.«

»Koliko imaš?«

»Da vidim, imam dvesta.«

»Daj dvesta.«

»Kada da dodjem po vizu?«

»Dodji sutra ujutro.«

Sutradan sam već u šest bio ispred ambasade. Mog momka iz obezbedjenja nigde nije bilo, a ja sam se jedio u sebi što sam dozvolio da me ponovo nasamari.

Odjednom, on se pojavi na vratima, sa buntom pasoša. Počeo je da čita prezimena i deli pasoše onima koji su dobili vize. Na kraju, dodje red i do mene.

»Slobodan...«, pročita momak zvanično.

»Da, ja sam!«, zadovoljno uzeh pasoše.

Medjutim, odmah kada sam otvorio moj pasoš, ugledao sam veliki plavi pečat udaren ukoso preko cele strane na koju je bila zalepljena šengenska viza.

»Šta je ovo?« upitah momka.

»A, da! Nisam ti rekao, odbili su te za vizu. Ovo je pečat kojim se proglašava tvoja viza nevažećom.«

»Nevažećom?!«

»Znaš šta, matori! Provalili su te! Budi srećan da ne ideš u zatvor zbog ovoga. A ja sam zbog tebe mogao da izgubim posao. Ti kao da ne shvataš da sam ja čovek od poverenja u ovoj ambasadi, šef obezbedjenja, a ti si pokušao da na prevaru dobiješ vizu! Da li si svestan da si prekršio francuski zakon?«

»A moje pare?«

»Koje pare?!«

»Da, sad mi je sve jasno. I ono obijanje automobila juče, nije bilo slučajno. A mislio sam da ću za tridesetogodišnjicu braka povesti svoju ženu na vikend u Pariz.«

»Nego, možda imam rešenje za tebe. Je li ti stvarno želiš da ideš u Pariz?«

»Da.«

Nabildovani momak me povuče u stranu.

»Slušaj me pažljivo«, reče tihim glasom, »posle radnog vremena, u pet sati, otidji u onaj kafić iza ugla. Sačekaj gospodju Žilijet. Ona će ti objasniti kako ćeš da otputuješ u Pariz«.

»Ko je Žilijet?«

»To je ona mala, crna žena sa ogromnim naočarima, koja radi na šalteru. A sad pali!«

Sa nestrpljenjem sam dočekao pet sati. U dogovoreno mesto, sedeo sam u kafiću, za malim stolom postavljenim uza zid. Na vratima se pojavila gospodja Žilijet.

»Dobar dan«, ustadoh sa stolice.

»Dobar dan. Vi ste Slobodan?«

»Da.«

»A, da, vi ste onaj nezaposleni umetnik, koji hoće da ide za vikend u Pariz!«

»Jesam. A vi mi recite kako.«

»Evo, ovako. Jednom u dve nedelje putuje službeni kamionet ambasade za Pariz. Sobom nosi poštu, ali, može takodje da poveze i dve osobe. Sve je potpuno legalno, jer ćete se voziti diplomatskim vozilom, što znači da vam niko neće tražiti pasoš niti bilo koji drugi dokument da biste ušli u Evropsku uniju. Kamionet ide četvrtkom, a vraća se utorkom. Momak iz ambasade koji vozi kamionet će vas dovesti u hotel u Parizu, gde vam niko neće praviti probleme ako u pasošu nemate šengensku vizu.«

»Zvuči dosta ozbiljno i privlačno. Samo, moram da vam postavim još jedno pitanje, a to je...«

»Znam već. Pitanje je koliko će to da vas košta.«

»Da.«

»Znate, ova usluga je strogo poverljiva i rizična po osoblje francuske ambasade. Ako bi neko saznao da službeni kamionet ambasade švercuje Srbe u Francusku, bio bi to veliki skandal. Morate da me razumete. Takodje, moraćete da zaboravite da ste me ikada sreli i sa mnom razgovarali o ovome. A cena, je hiljadu evra po osobi.«

»Au! Baš je mnogo.«, otrže mi se glas iz stegnutog grla.

»Mnogo?«

»Može li manje?«

»A koliko ste spremni da platite?«

»Pa, recimo devetsto evra.«

»Dogovoreno. Samo, ima jedna sitnica. Možda će sa vama u kamionetu biti još dve osobe...«

»Ma baš me briga! Samo da dodjemo do Pariza.«

»Pare ćete dati meni, unapred. Polazak je sledećeg četvrtka, ispred hotela »Nacional«.«

Ustajući od stola, postala mi je najzad jasna cela igra oko obijanja mog automobila, a pre svega, ona oko davanja i poništavanja šengenskih viza u Brankinom i mom pasošu...

Branka i ja nismo mogli da dočekamo naredni četvrtak. Pakovali smo se četiri dana. Tih dana, nas dvoje smo živeli u nekom vidu konspiracije. Nismo nikome rekli da idemo za vikend u Pariz, već smo samo nagovestili da ćemo proslaviti godišnjicu braka najverovatnije boraveći nekoliko dana u vikendici, uz roštilj i vino. Medju nama, nadali smo se da će nas na putu poslužiti lepo vreme, što je trebalo da bude osnov dobrog provoda u gradu svetlosti.

Došao je i dugo očekivani četvrtak. Tačno u dogovoreno vreme, bili smo na parkingu ispred hotela »Nacional«, čekajući da se pojavi kamionet francuske ambasade. Medjutim, nikoga još uvek nije bilo. Posle pola sata bili smo već vrlo nestrpljivi, a potom je u nas ušao strah.

»Ovo je klasična nameštaljka«, reče Branka. »Očekuj da se pojavi policija i da nas pohapsi, ovde na parkingu.«

»Ma ne pričaj gluposti! Sve i da se pojavi policija, sa kakvim optužbama i kakvim dokazima bi nas uhapsila?«, pokušavao sam da sâm sebe smirim.

Nakon jednog sata zakašnjenja, pred nas se zaustavi jedna hladnjača sa francuskim registarskim tablicama. Iz kabine iskoči omanji, crni, neobrijani vozač.

»Jeste li vi iz ambasade?« upita nas on na francuskom jeziku.

»Ambasade? Kakve ambasade?«

»Vi putujete u Evropu?«

Ubrzo mi je bilo jasno o kakvom se kamionu radi.

»Da, mi putujemo preko francuske ambasade, u Evropu!«

»Ja sam Abdul«, predstavi se vozač. »Upadajte!«

Abdul otvori vrata na zadnjoj strani sanduka hladnjače. Kamion je bio pun paleta sa robom. Branka i ja ustuknusmo.

»Ne bojte se! Unutra je toplo. Namestio sam vam vreće za spavanje. Tu su vam i kese za pišanje. Biće vam udobno. Dok prespavate, mi smo već stigli!«

»Ma šta to pričaš?! Ne ulazim ti ja ni u kakvu hladnjaču! Dogovor otpada, a ti nam vrati pare!«

»Ma kakve pare!«, dreknu Abdul. »Ulazite unutra, ili ja sada krećem!«

»Šta ćemo da radimo?«, upitah Branku. »Pare nam zasigurno niko neće vratiti.«

»Izem ti i Francusku i Pariz! Koje smo mi dve matore budale! Uskači unutra, sada više nema povratka!«, dreknu Branka.

Uskočismo brže bolje u kamion, a za nama se sa treskom zatvoriše vrata. U kamionskom sanduku je bio potpuni mrak.

»Hoću napolje!« povikah i počeh snažno da udaram pesnicama o vrata. Medjutim, odgovora nije bilo. Abdul je zaturirao mašinu i već krenuo na put.

»Crni Bobo, šta ćemo sad da radimo! Pa, mi smo kidnapovani! Ko zna, pobiće nas negde uz put«, zaplaka Branka.

»Da je hteo da nas kidnapuje, prvo bi nam uzeo lična dokumenta. Ma ne brini ništa«, po običaju, počeh ja da pametujem, »na prvom odmorištu ćemo obiti vrata kamiona i pobeći«.

»Nemoj da se zanosiš! Pomozi mi da pronadjem baterijsku lampu.«

Kada smo osvetlili unutrašnjost kamiona svetlošću male lampe, mogli smo da sagledamo prostor u kojem se nalazimo. Bila je to unutrašnjost u kojoj su bile naslagane kojekakve kutije, sve do plafona. Ipak, nije to bila nekakva komercijalna roba, već su pre to bile stvari koje su bile sastavni deo jedne selidbe: pored nameštaja, tu su se nalazile knjige, ali i odevni predmeti. U svakom slučaju, nije se radilo o trgovačkom transportnom kamionu, već smo se nalazili usred nečije selidbe.

U uglu, u dubini prostora, čulo se nečije stenjanje. Uperih lampu u tom pravcu. Na podu, na vrećama za spavanje, spavala su dva mladića. Mršavi, crni, neobrijani, raščupani. Na prvi pogled, bilo je jasno da se nalaze u ovom kamionu mnogo duže od nas. Pod svetlošću baterijske lampe, jedan se pridiže na laktove i pogleda u našem pravcu, mahnuvši nam rukom.

»Ko si ti?«, upitah.

»Ui, ui, bonžur«, odgovori mi mladić.

»Ja sam Boba«, rekoh mu. »Bo – ba. Razumeš?«

»Ui, ui. Gari! Ga – ri! Ga – ri!«

»Gari?, kao onaj iz engleske serije »Mućke«, zakikota se Branka.

Mladić poče da se cereka. Njegov smeh probudi i onog drugog. Ubrzo smo se svo četvoro od smeha valjali po podu kamiona.

Ubrzo smo zaključili da je Gari iz Turske, pa čak i da zna nešto malo srpskog jezika. Kaže da je poreklom Srbin, da su mu preci došli u Tursku iz Srbije tokom srednjeg veka, a da se u njegovoj porodici tradicija srpskog jezika sačuvala vekovima, sve do danas. Idu, kaže u Evropu, da pokušaju da nadju posao. Za Abdula kaže da je Marokanac, čestit čovek i da treba da imamo poverenja u njega. Abdul ovaj posao radi dugo i profesionalno i još nijednom nije pao policiji u ruke. Saradjuje sa francuskom ambasadom i to mu daje sigurnost prolaza na granici.

Nakon razgovora sa Garijem, u nas dvoje su se polako vratili mir i spokoj. Shvatili smo da se nalazimo u bezizlaznoj situaciji i da nam je najbolje da se jednostavno prepustimo sudbini i čekamo na sutrašnji dan, kada će, nadamo se, ova teška noć biti daleko iza nas. Kamion je jezdio put Evrope nesmanjenom brzinom, ostavljajući iza sebe razlokane autoceste Balkana. Mi smo se polako uvukli u naše vreće za spavanje i utonuli u san.

Kada sam se probudio, pogledao sam na sat na mobilnom telefonu. Pokazivao je dvanaest sati. Iako je jutro već odmaklo, u našem kamionu je i dalje bio mrak. Pridigao sam se i u tom momentu sam ugledao rupicu na vratima kroz koju je ulazio mali zrak svetlosti. Branka je spavala, a Gari je nešto jeo. Naš kamion se kretao ustaljenom brzinom.

Svo četvoro smo dugo ćutali i dremali, gotovo hibernirali, umotani u tople vreće za spavanje.

Kada je putovanje već postalo nesnosno dugo, kamion se zaustavio. Zajedno sa zvukom kamionskog motora koji je i dalje radio, čuli smo otvaranje vrata kabine i korake vozača koji je prilazio vratima na zadnjem kraju kamiona. Vrata su se otvorila, a mi smo instinktivno pokrili oči rukama, braneći se od iznenadnog bljeska svetlosti koja je okupala unutrašnjost sanduka kamiona. Pred vratima je bio Abdul.

»Stigli smo! Izlazite! Brže! Brže!«, povikao je Abdul.

Iako ukočeni od hladnoće, svi smo u trenu pokupili prtljag i iskočili na asfalt parkinga na koji je stao kamion. Dok smo Branka i ja proveravali naš kofer, koji smo dok smo silazili u brzini izbacili sa kamiona, Abdul je već zatvorio vrata svoje kabine i nastavio put.

Na parkingu nije bilo nikog osim nas četiri slepa putnika. Sa strane, duž parkinga, prostirao se auto put, kojim su se u punoj brzini kretala vozila. Nas četvoro stajalo je u čudu posmatrajući okolinu, ne shvatajući gde se u stvari nalazimo.

»Gde je WC? Živa sam se upišala!«, potrča Branka prema kućici koja se nalazila pored parkinga.

Gari i njegov drugar se odjednom dadoše u trk, ali ne prema auto putu, već preko polja, ravno prema naselju koje se naziralo u daljini.

Ja sedoh na kofer, instinktivno pipajući džep na košulji gde su bili pasoši i novac. Napipavši ih, osetio sam olakšanje. Branka izadje iz toaleta.

»Gde je ovde Pariz?«, upita ona.

»Pojma nemam. Hajdemo do auto puta, da vidimo gde se nalazimo.«

Prvo što sam primetio, bile su čudne registarske tablice na automobilima koji su prolazili auto putem. Zasigurno to nisu bile tablice grada Pariza. Takodje, to nisu bile registarske tablice Francuske.

»Znaš šta, sve mi se čini da se mi uopšte ne nalazimo u Francuskoj!«, uzviknuh zaprepašćeno. »Onaj tikvan nas je ostavio u Holandiji! Pogledaj registarske tablice, mi se nalazimo u Holandiji!«

»Tupavče jedan, tupavi!«, povika Branka, »pogledaj gde si me doveo! Ovo je trebalo da bude naš nezaboravni vikend u Parizu, a mi se nalazimo negde, pojma nemam gde, pojma nemam ni u kojoj zemlji! Hoću kući i to odmah!«

»Možeš misliti samo šta će da uradi onaj Gari, kada bude shvatio da se ne nalazi u Francuskoj!«, počeh ja da se smejem od sve muke.

»Gari će da pukne skroz! A mi smo isporučeni u Hag, da u Hag u tribunal! Eto nas kod Šešelja, u poseti mu za vikend!«, zaceni se Branka od smeha.

Ubrzo smo oboje sedeli na koferu i smejali se neartikulisano. Pred nama se zaustavi automobil. Neki stari karavan, za volanom bakica. Otvara prozor i obraća nam se:

»Tag! Dobar dan!«

»Dobar dan.«

»Putujete nekuda?«

»Da, putujemo«, odgovori Branka.

»Gde idete? U Amsterdam?«

»Amsterdam? Nije loša ideja. Da, idemo baš u Amsterdam.«

»Upadajte!«

Tokom vožnje, bakica nas je nekoliko puta pitala odakle smo, šta nam se dogodilo sa automobilom, da li nas je neko pokrao, da li treba da nas odvede u policiju.

Pokušao sam da joj objasnim na jasan način situaciju u kojoj se nalazimo. Medjutim, vrlo brzo sam odustao od bilo kakvog logičkog objašnjenja, jer sam shvatio da bi nas ono samo još više uvalilo u nevolju. Rekao sam joj da smo turisti koji dolaze iz Italije, da nam se automobil pokvario i da su ga odšlepali na popravku, a mi smo rešili da ne gubimo dragoceno vreme našeg boravka u Holandiji i nastavimo put do Amsterdama auto stopom. Bakica je očigledno bila zadovoljna mojim objašnjenjem.

»Da li imate rezervisanu sobu u hotelu u Amsterdamu?«, upitala nas je.

»Imamo, naravno da imamo.«

»Gde vam je hotel, odvešću vas tamo«, bakica je bila predusretljiva.

»U stvari, mi idemo kod prijatelja, a oni će nas čekati u Asterdamu, na Dam skveru, na početku ulice Damrak«, setih se ja u momentu davnih dana kada sam još kao student odlazio u Amsterdam.

»U redu, onda ću vas ostaviti tamo«, značajno nam odgovori bakica.

Ubrzo smo sedeli nasred Dam skvera. Oko nas je bila gužva, ljudi su žurno prolazili, a kao jedna nepregledna reka, trgom su defilovali turisti.

»Nisam znao da ovde ima toliko turista Kineza i Indijaca!«, bio sam začudjen. »U moje vreme, ovde je bilo stecište turista iz Amerike i Japana. Na ovom trgu su sedeli hipici, svirali na gitarama i pevali. Novo vreme je donelo i nove promene.«

»A ti meni sada reci gde ćemo nas dvoje da idemo. Ako odemo u bilo koji hotel, pronaći će nam u pasošima one nesrećne pečate preko šengenskih viza. Odmah će nas privesti, a potom i deportovati natrag u Srbiju. Ko zna, možda ćemo noć provesti u policijskoj stanici, biće pre u zatvoru.«, reče Branka.

»Ja Holandiju znam kao svoj džep. Nekada sam ovde provodio po celih mesec dana. Jedne godine sam letovao kod prijatelja, Gustava... Kako li se preziva? ...Imao je divnu kuću u jednom selu pored Amsterdama, selo se zove... Parmerend, da Parmerend! Znaš šta, hajdemo da nadjemo mog druga Gustava!«

»Pa ti nisi normalan! Ko zna da li je taj Gustav živ i da li uopšte živi u tom istom selu? Ako ga i nadjemo, zasigurno ima porodicu i druge obaveze, a ne da prima u kuću dvoje matorih Srba!«

»Veruj mi, naći ćemo ga tamo. Iznenadiće se i on, biće mu drago da me vidi posle trideset godina.«

Ubrzo smo uzeli taksi i uputili se u Parmerend. Kad smo stigli, postalo mi je odmah jasno da to nije više ono selo u kojem sam nekada letovao. U centru više nije bilo onih tradicionalnih holandskih kuća, sagradjenih od opeke. Umesto njih, nalazile su se savremene, staklene zgrade u kojima su se nalazile banke i prodavnice.

»I, gde je živeo taj tvoj Gus...Gusta?«, upita me Branka sumnjičavo.

»Setiću se... njegova kuća se nalazi nedaleko od centra. Ulica nosi naziv nešto kao »Kraljičina ulica«, nosi ime njihove kraljice, to mu dodje kao glavna seoska džada.«

Polako sam počeo da se prisećam imena ulice. Medjutim, celokupan ambijent sela bio mi je stran. Setio sam se nekako da je Gustav živeo na broju 41, u divnoj kući od mrke opeke sa predbaštom. Pošli smo prema broju 41. Na putu ka cilju naišli smo na sagradjen blok modernih zgrada.

»Gustavove kuće zasigurno nema na ovom broju. Vidiš da je ovde sve novo sagradjeno?«, očajno uzviknu Branka.

Kada sam već i ja izgubio svaku nadu da ću pronaći naš cilj puta, odjednom se pred nama ukaza meni poznata slika. Bila je to Gustavova kuća, broj 41. Smeštena medju zgradama novoizgradjenog bloka, delovala je nekako mala i stara. Fasada, iako oronula, i dalje je zadržala duh tradicionalne holandske arhitekture. Ispred ulaza, bio je parkiran stari bicikl. Dok sam zvonio stojeći na ulaznim vratima, srce mi je ubrzano tuklo.

Vrata je otvorio pogureni, ali i dalje visoki starac. Odmah mi je pogled privukla njegova duga, seda, zamršena brada. Kosa mu je bila raščupana, u dugim plavo – sedim loknama.

»Izvolite, šta želite?«, zagledao nas je sa čudjenjem.

»Gustava, tražimo Gustava. Znate, on je živeo u ovoj kući, pa smo pomislili da je kuća i danas njegova.«, zbunjeno odgovorih.

»A ko to traži Gustava?«, upita starac tek neznatno povišenim tonom.

»Ajde sad, baš me zanima šta ćeš da izvališ«, obrecnu se na mene Branka.

»Znate, gospodine, ja sam nekada davno poznavao Gustava. Ovde, u ovoj kući, proveo sam jedno od najlepših leta... Ja dolazim iz daleka, iz jedne male zemlje, zemlje koja baš nije popularna ovde u Holandiji, a koja se zove Srbija...«

»Bobo, jesi to ti?«, podiže starac glavu.

»Ja sam. Jesi to ti, Gustave? Ma, znam da si to ti«, najednom padoh u zagrljaj starca.

»O, moj bože, neverovatno! Prosto, neverovatno!«, povika Gustav. »Ulazite u kuću!«

Nije nas trebalo dva puta pozvati da udjemo. Presrećni, gotovo uletesmo u ulazni hol, zajedno sa teškim koferom.

»Gustave, Gustave, ne bih te prepoznao da te vidim na ulici, koliko si se promenio!«

»Ni ja tebe nisam prepoznao. Posedeo si, pustio bradu. A ovo je zasigurno Branka. Sećas se, kad ste se venčavali, napisao si mi jedno dugo i toplo pismo, a ja sam ti odgovorio i poželeo sreću u braku!«

»Da, sećam se. Medjutim, ujedno je to bilo i poslednje pismo koje smo razmenili. Nikad se više nismo javili jedan drugom.«

»Još uvek ne mogu da verujem, ovo je prividjenje!«, pogleda me Gustav svojim svetlim plavim očima. »Ovo je sudbina. Oduvek sam verovao da se u životu ništa ne dogadja slučajno, da su svi dogadjaji delovi jednog velikog mozaika, koji, pojedinačno možda nemaju nekog smisla, medjutim, predstavljaju savršenu celinu... Moram da ti priznam nešto. Proteklih nekoliko nedelja, ni sâm ne znam zašto, moje misli su često bile upućene ka tebi. Setio sam se one divne zime koje smo proveli na skijanju na Kopaoniku, a potom i onog leta kada si bio moj gost u Holandiji. Nisam znao gde živiš danas niti šta radiš. Pisani trag koji me je vodio do tebe bilo je upravo ono moje pismo kojim sam vam čestitao na venčanju. Trag sa tvog sajta na internetu doveo me je do tvog mejla. A onda, odjednom, setio sam se da je upravo sada tridesetogodišnjica vašeg braka. Bio sam ubedjen da ste i danas zajedno i želeo sam da vam čestitam; medjutim, pomislio sam, šta ako grešim, ako je vaš život otišao nekim drugim tokovima? Ipak, napisao sam ti čestitku preko e-mejla, ali je nisam potpisao. Čekao sam da vidim kakav će biti dalji razvoj dogadjaja. Medjutim, ni u najludjem snu ne bih mogao da pretpostavim da ćete mi oboje doći, ovde u Holandiju!«

Branka i ja smo zbunjeno gledali u Gustava. Njegov glas, iako starački, zvonio je svom snagom, a bistre oči su lutale izmedju njega, mene i Branke. Najzad mi je bilo jasno ko mi je uputio onaj mejl. Medjutim, nisam mogao sebi da objasnim kakav je to sklop okolnosti, ili je to bila karma, koja nas je uputila prema Holandiji, prema selu Parmerendu, u naručje davno zaboravljenog prijatelja.

Cele noći smo bili budni, kao da nismo putovali dvadeset časova u bunkeru kamiona. Navirala su sećanja.

»Sećaš se, Bobo, našeg puta u Indiju?«, upita me Gustav.

»Da, sećam se... Samo što ja nikada nisam dospeo do Indije.«

»Krenuli smo iz Amsterdama onim starim autobusom na sprat. Zvao se »Magic bus«, bio je obojen u cveće, svim duginim bojama. Cilj našeg puta bila je Indija, a planirani put trebalo je da traje ravno godinu dana. I danas, ponekad, kada odem u Amsterdam, sretnem neke od tadašnjih putnika sa našeg »Magic bus-a«, mada su mnogi njih do danas umrli. Droga je tako strašna stvar.«

»Sećam se, bilo nam je divno, a kroz Evropu smo putovali celih dvadeset dana. Medjutim, kad smo došli u Tursku, mene su lopovi na ulici potpuno orobili. Ostao sam bez pasoša i novca, te nije bilo svrhe da nastavim put i usporim ostale učesnike na putu ka Indiji.«

»Ja sam u Indiji ostao narednih pet godina. Dve godine proveo sam u najvećoj bedi i mizeriji, u delirijumu izmedju narkotičkog sna i jave. Kada sam već bio na ivici smrti, dospeo sam u jedan budistički manastir, gde su me polako povratili u život. U manastiru sam proveo svoje najplodnije godine. Tamo sam pisao i crtao. Nažalost, sva moja dela su tamo i ostala. Uvek se nadam da ću se tamo vratiti i poneti ih sa sobom u Holandiju... Ali, kakav je bio tvoj život, Bobo?«

»Dragi moj Gustave, ja nemam baš mnogo šta da ti ispričam. Život kao da je prošao pored mene, a ja sam ostao po strani, kao njegov nemi posmatrač. Medjutim, ne mogu da kažem za sebe da se nisam trudio. Trudio sam se, teško sam se trudio da načinim nešto u svom životu. Medjutim, što je moj trud bio veći, život me je udarao snažnije i snažnije. Danas mogu samo da žalim zbog onoga što nisam uradio a mogao sam, da sam možda imao malo više snage, volje ili vremena. Danas više nemam ni snage niti vremena. Ono što želim da uradim, ostavljam za sledeći put, za sledeći život, koji će mi možda biti malo više naklonjen.«

»Dosta tog pesimizma!«, prekori me Branka.

»U pravu si«, ukljući se u razgovor Gustav, »a sada, recite mi kakvi su vam planovi boravka u Holandiji? Šta želite da vidite?«, reče i značajno me pogleda.

»Mogao si da me pitaš bilo šta drugo, ali na ovo pitanje ja nemam odgovor. Ipak... imam jednu želju, u stvari, to su dve želje. Želim da odem na dva posebna mesta u Amsterdamu, mesta na kojima smo bili pre trideset godina i kojih se sećam do danas. Prvo, hoću da odem u onu malu poslastičarnicu, na Malom kanalu i tamo da kupim one predivne crne gumi bombone sa anisom. Drugo, želeo bih ponovo da odem u onu predivnu kreperiju, kako beše ime one ulice..., sećaš se, gde smo jeli kreps na desetak načina... Eto to su moje želje.«

»A ti, Branka, gde želiš ti da ideš?«

»Moja želja je da obidjem amsterdamsku buvlju pijacu.«

»Bože, vi ste i dalje kao mala deca!«, nasmeja se Gustav, »Boba je došao iz Srbije u Amsterdam da kupi gumi bombone, a Branka da obidje buvlju pijacu!«

Jutro je već izmamilo ljude na ulice malog Parmerenda, a nas troje smo ushićeni seli u Gustavov prastari maslinasto zeleni folksvagen kombi iz perioda 70-tih, koji je više puta prefarbavan i izlupan sa svih strana i uputili se prema Amsterdamu.

Svuda oko nas na putu, bila je gužva. Na prilazima gradu, saobraćajni kolaps. Okolo nas nova, blistava vozila i nervozni vozači koji nam trube gotovo na svakoj raskrsnici. Gustav miran i staložen, kao da ne primećuje metež oko sebe. Vozi polako, čak previše lagano.

»Imam utisak da na svakom mestu gde se pojavimo, vozači postaju dodatno nervozni i iziritirani i da prosto žele da nas uklone sa kolovoza!«, uzbudjeno kažem Gustavu.

»Pravo da ti kažem, ja ostale učesnike u saobraćaju gotovo i ne primećujem. Meni je pravo zadovoljstvo da vozim ovu moju lepoticu od kombija, ma koliko bila izlupana i zardjala. Mada, sâm idem u grad najčešće biciklom. Zato uvek u kombiju držim ova moja dva bicikla, za slučaj da ne mogu da se probijem u centar. Tada iz vozila izvadim bicikl i put nastavljam njime.«

»A zbog čega sa sobom nosiš dva, a ne jedan bicikl?«, upitah začudjeno.

»Ma, znaš, ako mi pukne guma, ne mogu ja sam da je promenim. Lakše mi je da promenim ceo bicikl.«

»Baš praktično! Ali, nije mi i logično!?«

Nekako smo uspeli da se probijemo u centar grada. Gustav je kombi ostavio na parkingu, gde mu je dozvoljeno da parkira narednih sat vremena. Odlučili smo da do moje omiljene poslastičarnice dodjemo peške. Kada smo napokon pronašli skriveni kanal na čijoj obali bi trebalo da bude poslastičarnica, čekalo nas je razočarenje. Umesto poslastičarnice, na mestu gde se ona nekada nalazila, bila je turska piljarnica.

»Vidi, ovo je kao u Beogradu, na Kalenić pijaci! Paprike, krastavci i paradajz.«, iznenadjeno povika Branka. »Jedino što mi nemamo Turke da prodaju voće i povrće. Sa našim seljankama možeš i da popričaš, čak i da se cenjkaš, a sa ovima nema razgovora.«

Gustav je stajao nem i nepomičan. Odavno nije zalazio u ovaj kraj grada, pa je i sam bio iznenadjen.

»Sećam se, Gustave, da si uvek u svom automobilu imao nekoliko limenih kutija sa raznim crnim bombonama sa anisom, koje si kupovao na ovom mestu.«, obratih mu se.

»Da. Da me nisi doveo ovde, ni sam ne bih znao da je nestala poslednja prodavnica u kojoj su prodavane crne bombobe sa anisom. Dugo godina bilo je to jedino mesto na kojem su proizvodili i prodavali ovakve bombone. Ne verujem da ćemo ih igde više pronaći.«, rezignirano odgovori Gustav. »Nego, hajdemo na buvlju pijacu!«

Posle kraće šetnje, dospeli smo na omanji trg na kojem se nalazila Amsterdamska buvlja pijaca. Bilo je to nekada moje omiljeno mesto kuda sam odlazio da bih se divio prelepim antikvitetima koji su, izloženi na tlu pokrivenom kaldrmom od opeke, mamili poglede ushićenih turista. Sećam se čuvene priče da je jednom neko pronašao i kupio na toj buvljoj pijaci jeftinu kič sliku. Za nju se naknadno ispostavilo da predstavlja remek delo holandskog slikarstva, koje je bilo sakriveno ispod boje nove i bezvredne slike. Stotinu godina nakon nastanka neprocenjivog originala, pretpostavlja se za vreme Drugog svetskog rata, neko je naneo boje preko stare slike i na taj način je sačuvao za njenog srećnog pronalazača. Talični kupac je za sliku platio neku sitnicu, a postao je preko noći milioner. Kako bilo, ja sam na Amsterdamsku buvlju pijacu uvek dolazio sa uzbudjenjem i zadovoljstvom, a tu sam mogao satima da prevrćem i istražujem stare, antikvarne predmete: porcelan, nakit, slike, knjige, staklo.

Medjutim, izgled nove buvlje pijace nas je svo troje zaista iznenadio. Staru kaldrmu od opeke zamenio je asfalt, a sama pijaca je bila preuredjena, modernizovana. Mada je i dalje to bio otvoren prostor, pretrpan raznolikom robom, najznačajnije je bilo što je na tom mestu prodavana savremena roba, doneta uglavnom iz Kine, koju su izlagali prodavci Kinezi, a tek po koji štand je imao onaj stari duh antikvarne pijace.

»Šta se ovo dogodilo sa Amsterdamskom buvljom pijacom?«, povika Branka. »Ovo je više nalik novobeogradskom buvljaku, ma ne, nalik kineskom buvljem centru! Mada, medju Kinezima ima i drugih nacija i rasa: crnaca, arapa, pa čak i cigana!«

»Da, i roba je ista kao kod nas«, odgovorih. »Pogledaj, prodaju papuče, gaće i kišobrane. Čak su cene niže nego u Beogradu! Kupiću sebi jedan kišobran!«

Gustav je samo slegao ramenima. »I za mene je ovo novost. Ja ovde nisam bio godinama. Još uvek pamtim ono romantično mesto gde si mogao da kupiš najneobičnije predmete, mesto koje je bilo obavijeno misterijom prošlosti. Šta li se dogodilo sa pijacom? Prosto, pitam se gde li se to mi sada nalazimo?«

»Već sam pomalo gladna, hajdemo u onu tvoju kreperiju«, prekide me Branka u kupovini kišobrana. »Jeli daleko odavde?«

»Ma ne, ovde je sve tako blizu«, odgovori joj Gustav.

Poprečili smo malom ulicom, prešli preko kanala i ubrzo se našli ispred divne male kreperije.

»Najzad smo pronašli nešto što nije promenilo svoj sadržaj«, likovao sam pokazujući zadovoljstvo što me pamćenje dobro služi jer sam odmah pronašao traženi restoran.

Izgladneli i pomalo umorni, udjosmo. Prostorija u kojoj smo se našli bila je dekorisana u tradicionalnom stilu holandskih taverni sa početka dvadesetog veka. Stolovi drveni, masivni, prostor prepun cveća, a na zidovima su visile gravire starog Amsterdama. Sa nestrpljenjem smo dočekali da nam pridje kelnerica i naručili smo svih deset vrsta krepsa: počev od praznog krepsa, predjela, nekoliko vrsta jela, pa sve do krepsa pripremljenog kao slatka poslastica.

»Pogledajte ove kelnerice!«, skrenula nam je pažnju Branka. »Pa to su travestiti!«

»Ma kakvi travestiti, možda su samo malo muškobanjaste«, odgovorih.

»Pogledaj pažljivo!«

U tom momentu u razgovor se uključio Gustav:

»Da, u pravu je Branka, to su originalni travestiti. Sve kelnerice su u stvari dečaci, koji su došli sa Tajlanda. Budući da su jeftinija radna snaga od devojaka, koje uz to rade noću, kao »prodavačice ljubavi«, a konkurencija traži žensko osoblje, oni se prerušavaju u devojke. Na taj način ugadjaju gostima, a ne koštaju mnogo. Pogledajte samo kako su dobro našminkani, glatko izbrijani. Odaje ih samo muški način hoda i grubi pokreti. Čak je i meni trebalo dosta vremena da otkrijem ovu »prevaru« restoratera. Danas, u Amsterdamu, gotovo u svim orijentalnim restoranima više ne možete da sretenete žensko osoblje, već su to travestiti. Pogledajte kako su utegnuti ovi momci, a grudi su im nameštene kao da su prave.«

Kada smo, zadovoljni i najedeni, izašli iz kreperije, na ulice Amsterdama je već pala noć. Pošli smo do kola, koja su umesto jednog sata, na parkingu bila celi dan. Na vozačevoj strani stakla nalazila se koverta sa kaznom.

»Dvesta pedeset evra? Neverovatno!«, uzviknuh kada sam video iznos koji treba da platimo na ime kazne za prekoračenje vremena parkiranja u gradu.

»Ako bolje razmislim«, reče Gustav, »to mu dodje više nego što je tržišna vrednost ovog automobila... Medjutim, ipak je manje od cene tri stotine evra koliko bih platio da mi odvezu automobil na plac za reciklažu i tamo ga ostave u staro gvoždje.«

»Šta ćemo sad?«, upitah.

»Ništa, bar smo slobodni da ostavimo automobil na parkingu celu ovu noć«, odgovori Gustav. »Dakle, gde idemo?«

»Gde se ide noću u Amsterdamu«, uključi se u razgovor Branka, »nego u Ružičastu četvrt. Idemo pravac tamo!«

Nije bilo teško pronaći u Amsterdamu put do Ružičaste četvrti. Poput odlaska u Meku ili na kakvo drugo hodočašće, hiljade turista koji su se to veče zatekli u ovom gradu, krenule su put Ružičaste četvrti. Medju Kinezima, Japancima, Amerikancima i Indijcima, tiskali smo se u gomili i mi, usred prigušenih fenjera ovog kvarta, gde se turistima prodaje ljubav.

Uz put prema ovom kvartu, na svakom koraku su nas zaustavljali »dileri«, nudeći nam »sweets – slatkiše«, odnosno, »jeftinu« marihuanu, ekstazi, ali i druge, snažnije droge. Ubrzo, svuda okolo nas zaudaralo je na lepljivi miris marihuane, koji me je podsećao na znoj i od kojeg mi je bilo pomalo muka.

»Pogledaj onu crnu debelu prostitutku! Ma, nije mi jasno, ko još želi nešto tako ružno u krevetu?«, zapita Branka.

Devojka bez grudnjaka, koja je stajala na uglu ulice, okrete se za nama i povika iz sveg glasa na srpskom jeziku: »Gde ste zemljaci? Dodjite! Dodjite!«

Pridjosmo iznenadjeno.

»Otkud znaš da smo zemljaci?«, upitah.

»Pa šta misliš, ko sam ja? Umem ja da namirišem Srbe na sto metara! Nego, da pogodim, vi ste iz Beograd, sigurno ste iz Borče!«

»Iz Borče? Otkud ti sad pa to da smo iz Borče?«, upitah.

»Pa, juče mi je bila jedna mušterija iz Borče. Neki kamiondžija, škrtac! Neće da časti!«

»A odakle si ti«, upitah je, pošto sam je dobro zagledao. Bio sam poprilično siguran da potiče iz romskog kartonskog naselja koje se nalazi ispod novobeogradske strane mosta Gazela.

»Ja sam iz Višnjicu! Radila sam tri godine u Beograd, na Pančevački put. A onda su me doveli u Amsterdam. Mnogo težak posao, ali se isplati! Ovde imam pravi stan, dobru platu, imam čak i socijalno osiguranje. Ovde je mnogo bolje nego u Beograd. Na svakih mesec – dva pregledaju nas na SIDU, daju nam lekove kada je potrebno, niko nas ne tuče. A, kako je kod vas, u Borči?«

»Dobro, dobro! Nismo mi u Borči.«

»Hoćeš malo sa mnom? Daću ti popust!«

»Neka hvala, neka hvala.«

»O.k.! Onda, vidimo se u Beograd!«, okrete se naša zemljakinja prema sledećoj grupi crnih turista koja je tuda prolazila.

Poprilično umorni, svo troje smo gotovo u isto vreme predložili da se vratimo u Parmerend, na spavanje.

Kada smo ušli u skromnu ali otmenu Gustavovu kuću, skuvali smo čaj. Uz šoljicu zelenog čaja, umor je polako nestajao. Svi smo bili svesni da ćemo i drugi put za redom, zajedno, u priči dočekati jutro.

U jednom trenutku, odlučio sam da Gustavu predočim svu težinu problema u kojem se nalazimo Branka i ja: da smo ilegalno ušli u Evropsku uniju, da nemamo dokaz ulaska u Holandiju, šta više da su nam šengenske vize u pasošima poništene.

Gustavova reakcija bila je poput one koju je pokazao kada je ugledao kaznu za prekoračenje vremena parkiranja proteklog dana u Amsterdamu.

»O.k., nemojte samo da se sekirate. Dokle god ste sa mnom, sigurni ste. Medjutim, sa sve dužim protokom vremena vašeg boravka u Holandiji, sve su veće šanse da vas policija otkrije. Parmerend je malo mesto, gde svako svakoga poznaje, a vi ste već na sebe skrenuli poprilično veliku pažnju.«

»Naša ideja je bila samo da provedemo jedan vikend u Parizu, a ne da ostajemo u Evropi duže vreme«, nastavih ja njegovu misao, »zato i mislimo da bi već sutradan bilo dobro da se vratimo u Srbiju. Medjutim, ne pada mi na pamet ni jedna mogućnost našeg sigurnog povratka.«

»Imam ideju«, reče Gustav. »Ja ću vas vratiti u Srbiju. Malo ćemo se provozati po Evropi mojom starudijom, a za par dana ćemo zajedno i bezbedno stići u Beograd. Ukoliko budete sa mnom, niko vas neće pitati za bilo kakve isprave ili vize.«

»Pa to je fantastično! Bićeš naš gost u Beogradu!«, viknusmo Branka i ja u isti glas.

»Danas se celi dan odmaramo, a uveče krećemo na put«, reče Gustav. »Imate li neke želje, preko kojih zemalja da vozim?«

»Ne, nemamo«, odgovorih. »Mada... znaš... za vreme trajanja rata na prostorima bivše Jugoslavije, mi smo živeli u Italiji, u Trstu. Meni bi bilo izuzetno drago da ponovo posetim to mesto i vidim se sa našim starim prijateljima iz kraja. Voleo bih da posetim Valtera i Klaudiju.«

»Izvrsna ideja, idemo preko Trsta, ionako nam je taj grad uz put!«, oduševljeno odgovori Gustav.

Veći deo prepodneva smo proveli leškareći u Gustavovoj zelenoj bašti prepunoj cveća. Nakon ručka, polako smo počeli da se pripremamo za put. Gustavov folksvagen bio je dovoljno prostran za nas troje. Nakon što smo se spakovali, ostalo je dovoljno mesta, pa je Gustav ostavio svoja dva bicikla u automobilu. Branka je u šupi pronašla četkicu i konzervu boje, kojom je na bočnim stranama kombija nacrtala cveće i stilizovanim slovima napisala »Magic bus«. Gustavu se ova dekoracija neobično dopala.

Uveče smo krenuli na put. Kombi je bio prilično spor i dosta bučan, ali je hrabro grabio prema Istoku. Pored nas su u noći promicala svetla holandskih gradića. Ubrzo smo ušli u Nemačku. Tu je put vodio po savremenim i širokim drumovima, vožnja je bila monotona, pa smo Branka i ja ubrzo pali u san.

Kada sam se probudio, već je bilo svanulo. Branka je bila budna.

»Gde smo?«, upitah.

»U Italiji«, reče Gustav.

»U Italiji? Kako smo prošli granicu?«

»Koju granicu?«

Tek tada mi je postalo jasno da ovde nema granica, nema carina, nema šverca. Setio sam se ćerkine priče koja je za matursku ekskurziju išla iz Srbije u Republiku Srpsku, potom u Bosnu u Sarajevo, pa u Hrvatsku u Dubrovnik, da bi došli u četvrtu državu, Crnu Goru, u Herceg Novi. Na svim granicama bila je pasoška kontrola, kontrola prtljaga, eventualno ponete hrane i pića. Ovde, u Evropi, toga nema. Sve je kao jedna država.

Polako sam počeo da očima upijam Italiju. Planine, šume, stari gradovi i sela u brdima, sve to me je podsećalo na godine provedene u Trstu. Ovaj deo puta znao sam i dalje gotovo napamet.

»Za najviše dva sata smo u Trstu!«, kazao sam. »A tamo vas vodim u kafanu »Soča« na najbolje kolenice koje sam jeo u životu! Jedva čekam da stignemo!«

Krajolik je postepeno poprimao mediteranske karakteristike. Put je vodio kroz prelepa polja na kojima su rasle masline, a pored seoskih staza uzdizali su se čempresi. U daljini se videlo more, a na obali je u svetlim bojama, okupan suncem, blistao Trst.

»Eno ga, Trst!«, viknuo sam.

»Gde je? Gde?«, Gustav iskrivi vrat ne bi li ugledao udaljeni grad.

U tom momentu, začu se nekakva lupa, potom škripa guma, a naš folksvagen poče da se zanosi na putu.

»Kočnice! Otišle su kočnice!«, vikao je Gustav iz sveg glasa. »Držite se!«

Ja sam se svom snagom uhvatio za sedište, a Branka mi se bacila u krilo. U tom trenu, automobil je nekontrolisano poskočio, nagnuo se i krenuo u duboki jarak koji se nalazio pored puta. Škripu i stenjanje metala nadjačalo je pucanje grana grmlja kroz koje smo padali. Automobil je dodirnuo tlo, pa potom odskočio, zatim ponovo dodirnuo tlo i odskočio. Ubrzo smo se našli na dnu dubokog jarka, prednjim delom zabijeni u zemlju.

»Eksplodiraće! Eksplodiraće!«, vikao je Gustav. »Izlazite napolje!«

U trenu, svo troje smo se našli izvan automobila. Stara krntija se pušila, a mi smo pokušali da se udaljimo na bezbedno rastojanje. Čekali smo da se automobil zapali. Posle nekoliko minuta, iako u šoku, shvatili smo da se automobil neće zapaliti i ujedno smo shvatili da niko od nas nije ozledjen. Prišli smo starom zgužvanom kombiju i iz njega izvukli naše stvari.

»Šta ćemo sad?«, upitah Gustava, posle izvesnog vremena.

»Ne znam ni sam«, odgovori on. »Ne isplati se da vadim stari automobil iz jaruge, niti da ga popravljam. Samo dok ga dovezem do auto servisa, platiću više nego što on vredi. Najjednostavnije je da ga ostavim ovde, u ovoj rupi. Na sreću, niko nas nije primetio, pa prema tome, niko neće ni prijaviti saobraćajnu nesreću. Na taj način i vas dvoje ste spašeni, jer niko neće postaviti pitanje vašeg prisustva u vozilu kao ni vašeg boravka u Italiji. Ako ostavim krntiju u jaruzi, ne moram nikome da polažem račune o tome šta se dogodilo i zbog čega se dogodilo. Vi ćete nastaviti put za Srbiju, a ja ću se prvim letom vratiti u Amsterdam, gde ću jednostavno prijaviti nestanak automobila.«

»A kako ćemo mi doći do Srbije?«, upitah.

»Evo kako«, reče Gustav i izvadi iz olupine svoja dva bicikla koji su ostali netaknuti. »Ako dobro poznajem geografiju, mi se nalazimo u blizini granice sa Slovenijom... Bitno je samo da se držite podalje od velikih gradova, pogotovo Trsta.«

»Pa, da«, nastavih ja, »biciklima će nam biti mnogo lakše da udjemo u Sloveniju, a tu ćemo se već nekako snaći. To je, ipak, naša bivša zemlja... A šta ćemo sa kolenicom u »Soči«?«

»Ne brini, biće još prilika za kolenicu u »Soči««, odgovori Gustav. Još ima života pred nama. Predlažem da se sledeće godine u ovo vreme, nadjemo u kafani »Soča« u Trstu i tada pojedemo našu kolenicu.

»Dobra ideja, reče Branka.«

»Predlažem da vas dvoje odmah krenete biciklima, da ne skrenemo pažnju na nas. Tršćanski aerodrom je ionako blizu, a meni će biti mnogo lakše da stopiram neko italijansko vozilo do njega, nego vama Srbima da dodjete do Slovenije. Vreme je da se pozdravimo.«

Izljubismo se. Sa suzama u očima, Branka i ja uzjahasmo bicikle koji su bili natovareni vrećama sa našim prtljagom. Gustav je dugo gledao u našem pravcu i mahao za nama.

Put nas je vodio po obodu zaledja Trsta, preko polja gde su rasli niski četinari. Vrlo brzo udjosmo u jedno selo u kojem su preovladavale male kamene kuće. Naziv mesta bio je slovenski a ne dvojezičan, i mi smo ubrzo zaključili da smo se dovezli u Sloveniju. Duž seoskog puta mahali su nam seljaci na poljima. Mi smo im otpozdravljali. Vazduh je bio svež, oštar planinski, mirisao je na mentu, a sunce je peklo iz sve snage. Osećali smo se kao kod svoje kuće.

»Mislim da je najpametnije da odemo do Nove Gorice«, predložih. »Tamo je železnica, a možda ćemo naći voz za Beograd.«

Pred veče, polako smo se dovezli u Novu Goricu. Odmah smo pronašli željezničku stanicu. Bicikle smo ostavili na parkingu ispred.

»Molim vas, dve karte za Beograd«, obratih se gospodji koja je radila na biletarnici.

»Oprostite, ali nema voza do Beograda.«

»Kako da dodjemo do Beograda?«

»Imate voz za Ljubljanu, a odatle, preko Zagreba, možete da dospete u Beograd.

»Dobro, dajte nam dve karte do Ljubljane.«

»Požurite, voz samo što nije krenuo.«

Na putu do Ljubljane, niko nas nije pitao za isprave, čak nam ni kartu nisu tražili. Na ulasku u Hrvatsku smo prespavali pasošku kontrolu. U Zagrebu smo sutradan kupili dve karte za brzi voz za Beograd.

Na granici sa Srbijom, prišao nam je srpski službenik i zatražio putne isprave. Iznenadio se što dolazimo iz Hrvatske, a da nam Hrvati nisu overili pasoše. Rekli smo mu da smo zaspali u kupeu i da nas niko nije probudio da bi nam potražio isprave.

Na beogradskoj željezničkoj stanici dočekao nas je snažan pljusak sa grmljavinom. Mokri i umorni, seli smo u taksi i pošli kući.

Kada smo ušli u stan, Sofia je, kao i pre nekoliko dana, i dalje sedela za svojim računarom i lutala po internetu.

»Donesite mi nešto da pojedem!«, viknula je iz svoje sobe. »Gladna sam!«

»Nema ništa za jelo, idi pa kupi!«, besno joj odgovori Branka.

»Pa gde ste vi ovih dana? Stalno vas zovem na mobilni telefon, a vi ste isključeni!«, pita nas Sofia. »Kako je bilo na vikendici? Ima li komaraca u Čortanovcima?«

»A, da, komarci? Začudo, nije ih bilo«, odgovara Branka, pripremajući kafu.

Kafa je bila gotova, a nas dvoje pokislih putnika sedeli smo zavaljeni u fotelje.

»Vau, kakav vikend!«, uzviknu Branka.

»Kakav vikend!«, odgovorih.

»Nastavljamo li tamo gde smo stali? Hoćemo dogodine na kolenice u Trst?«

»Nego šta! Idemo u kafanu »Soča« na kolenice!«

Napomena:

Moguće je da postoji sličnost imena i dogadjaja u ovoj priči sa stvarnim imenima i dogadjajima. Moguće je da to (ni)je namerno.

Slobodan Maldini,

Beograd, 06.06.2009.

Big Gig in Giza

2012-08-03T02:54:00.001-07:00

Grand complication

2012-07-31T10:00:00.001-07:00

Dictionary of Buddhism

2012-07-29T05:21:00.003-07:00

A

Abhidharma
The section of Buddhist scriptures concerned with philosophical, cosmological and psychological analysis. An explanation of the appearance of all phenomena. E.g. the parts of our personality as five accumulations (skt. Skandhas), the origins of perceptions (skt. Ayatanas) and the basic elements of existence (skt.: dhatus). Abhidharma is one of the Three Baskets.

Abhisheka
Empowerment

Absorption
Samadhi

Accumulations, Two Positive impressions or merit - e.g. from meaningful actions - and wisdom have to be connected in a inseparable way on the Buddhist path.

Activity In a general sense it means acting for the benefit of all beings. In an ultimately sense the spontaneous and effortless acting of a Buddha for the benefit of all beings.

Aeon Kalpa

Almighty Ocean [Tib. Gyalwa Gyamtso, Skt. Jinasagara] Red, sitting four-armed form of Loving Eyes in Union.

Altar
A general Buddhist altar consists of several groups of objects. Most important are the three objects representing Buddhas body, speech and mind. They constitute a basic altar. The first of these objects is a statue of Buddha or of a Bodhisattva. It is placed in the center. Second object is a sacred text. It represents Buddhas speech, is wrapped in maroon or yellow cloth and is placed on the left side. On the right side of the altar a Stupa as a symbol of Buddhas mind is located. For all of these objects pictures may be used as substitutes. In addition pictures of Buddhas, Bodhisattvas, Lamas and Protectors can be arranged around these three objects. In Diamond Way Buddhism the central aspect is the Lama or Teacher. Around him other Buddha aspects, the so-called Yidam and Protectors can be arranged. The second group concerns offerings. In most cases seven bowls are used. They contain offerings made to the Buddhas and Bodhisattvas. The bowls are arranged in a straight line and contain (from the left to the right as one faces the altar): Bowl with water to drink (represents the purity of mind) Bowl with water for washing (represents the purity of the body) Rice and flowers (represents the beauty of sight) Rice and incense (represents the pervasiveness of the Dharma) Candle (represents illumination: darkness is ignorance, brightness is wisdom) Fragrant water (represents devotion) Rice and food (fruits or sweets) (offered as a gesture of gratitude) Sometimes a conch shell or a Ting-shag is offered (represents the awakening of beings hearing the Dharma) As a third group Tormas, Dorje, Bell, a crystal ball and other objects can be used. Either permanently ore only during special rituals. The altar should be on a higher place.

Amithaba
The Buddha of Limitless Light.

Amitayus [tib. Tse pa me]
The Buddha of Boundless Life.

Anuttarayogatantra
The highest of the four levels of Diamond Way teachings.

Arhat
One who has "conquered the enemy", that is, "the emotions and ignorance that keep one locked in Samsara". The Arhat represents the goal of the Theravada tradition, one who has experienced the cessation of suffering, the state of liberation.

Arhathood
Highest realization in Theravada. Calm state of mind, in which complete liberation from suffering of the conditioned world is accomplished.

Asura
Demi-Gods of the desire-realm are called Asuras.

Avalokiteshvara Loving Eyes Awareness

B

Bardo
Literally, "between two". In general, any interval, "a between". Six bardos are usually spoken of in theDiamond Way teachings: The Death Process. The interval from the moment when the individual begins to die until the moment when the separation of the mind and body takes place. The Cho Nyi Bardo. The interval of the ultimate nature of phenomena (the Dharmadata), when the mind is plunged into its own nature. The first phase of the after-death experience. The Bardo of Becoming. The interval in which the mind moves towards rebirth. The Bardo between Birth and Death. Ordinary waking consciousness during the present lifetime. Dream. The dream state we experience in sleep. Meditative Concentration. The state of meditative stability. In the west "bardo" is usually referred to only the first three of these, that is, the states between death and rebirth. These states are no more and no less illusory than dreams and ordinary waking consciousness.

Bardo Meditation
Intermediate State Meditation

Baskets, three
[Skt. Tripitaka, Tib. de nÃ¶ sum): Collections of Buddhas teachings in the three groups of Vinaya – the teachings of proper conduct, Sutra – the teachings on meditation practise, Abidharma – the wisdom teachings.

Beads
Beads are used to count Mantras. A Mala consist of 108 Beads.

Bearer of the Black Coat
[Tib. Bernagchen] Main protector of the Karma Kagyu lineage.

Bell
Paired with the vajra the bell represents wisdom, and as wisdom and method are an undivided unity so the Dorje and and bell are mostly employed together. Its base must be round, above which is a vase surmounted by the face of Prajnaparamita. Above these are a lotus, a moon disc and finally a vajra. The hollow of the bell symbolizes the wisdom recognizing emptiness. The clapper represents the sound of emptiness. The vase represents the vase containing the nectar of accomplishment.

Bernagchen
Bearer of Black Coat.

Bhumi [Lit. "ground"] The path of a Bodhisattva consists of ten levels. They reach from liberation to complete enlightenment. The recognition of the true nature of phenomena is deepened on these levels and is more and more experienced even outside meditation. The ten levels are: 1. The Supremely joyful 2. The Immaculate 3. The Illuminating 4. The Radiant 5. Very Difficult to practice 6. The one which becomes manifest 7. The Far Gone 8. The Immovable 9. Excellent Intelligence, Awareness 10. Cloud of Dharma

Black Coat
Bearer of Black Coat. Black Crown Attribute of the Karmapa. Signifying the power to help all beings, the female Buddhas bestowed this energyfield on Karmapa at his enlightenment several thousand years ago. It is constantly above his head. It is only visible for beings on high spiritual levels. The replica shown at ceremonies has the power to open the subconscious of those present and permits the Karmapa to exchange his limitless space-awareness for beings' inhibitions and pain. It is a means for gaining liberation through seeing which only a Karmapa can use.

Bliss
According to tibetan texts it is a strong means to transfer spritiual maturity. This is possible because of the inseparability of space and joy everywhere and the fact that everyone has the Buddhanature. In Diamondway the teacher in this way can give the disciple an insight in mind's nature if the disciple has openness and devotion.

Bodhgaya
[Lit. Dorje Seat] A place near the town of Patna in northern India. Here the historical BuddhaShakyamuni reached complete enlightenment . Bodhgaya is regarded as the most important pilgrim place for Buddhists.

Bodhi Tree
[Lit. Tree of awakening] A poplar tree under which Buddha sat when he attained Enlightenment. The actual tree is a offshoot of the original tree. It was re-imported from Sri Lanka.

Bodhicitta
Enlightened Mind

Bodhisattva [tib. Djang Chub Sempa] The ideal in Mahayana, where the Diamondway belongs to. In a common sense someone who gave the Bodhisattva Promise. Someone who made the decision to reach completeEnlightenment for the benefit of all sentient beings. In a special sense a Bodhisattva already attainedliberation from suffering und thus has reached one of the ten levels of a Bodhisattva.

Bodhisattva Level
Bhumi .

Bodhisattva Promise
The promises to attain enlightenment for the benefit of all beings. The promise is given in the presence of a Bodhisattva and is repeated as often as possible, to strengthen motivation.

Bond
[Tib. Damtsig, Skt. Samaya] The basis for the rapid spiritual growth in Diamond Way Buddhism. Through the unbroken connection to teacher, meditation forms and co-disciples with whom one has taken initiations has gotten teachings, students quickly manifest their potential. Especially the bond to one's first teacher is very important.

Buddha
[Tib. Sangye, Lit. The awakened one or the enlightened one] The name denotes a state of mind. "Sang" means "completely purified" of all obscurations. "Gye" means "completely unfoldment" of all qualities andwisdom . The Buddha of our time is the historical Buddha Shakyamuni. He is the fourth of the 1000 Buddhas of our eon.

Buddha Activity
All in all there are four activities of a Buddha : Pacifying, increasing, fascinating, powerful-protecting.

Buddha Aspect
[Tib. Yidam] Meditation aspect: Buddha taught this meditation forms in the Tantras. They express a particular quality of the enlightened nature of our own mind. The richness of the enlightened mind expresses itself in various forms of energy and light. By identifying with them - in meditation and daily life - they awake quickly our immanentBuddha-Nature. The Yidam is a personal meditation aspect. It is the Buddha aspect to whom one has the closest connection. The practise of this aspect is the fastest way to reach enlightenment. To meditate on a Buddha Aspect one has to get an initiation from a Lama holding this transmission.

Buddha Dharma Center
During his teachings in the West Lopon Tsechu Rinpoche gained more and more western students, which visit him from time to time. To accommodate them and his local students Lopon Tsechu Rinpoche founded the Buddha Dharma Center. It is a place where students can get in contact with Mahayana-Buddhism. This goes for lay and ordained-people as well.

Buddha Energies
Buddha aspects

Buddha Families
[tib. Gyalwa rig nga, sanskr. panca tathagata, 5 Dhyani-Buddhas] All the Buddha aspects taught by theBuddha can be summed up into five groups or families. These in turn can be summed up into the Buddha Diamond Holder. This is the tantric form of Buddha Shakyamuni.

Buddha Nature
[Skt. Tathagatagarba] All beings have the Buddha nature. It is the base for Enlightenment. As long as a being is not enlightened, the Buddha nature is covered by veils. Such a being is called a "sentient being". When these veils are purified and the pure essence of Buddha nature is experienced, enlightenment is attained. Like milk already has the potential to become butter, every being has the potential to attain enlightenment. Buddha nature is identical with The Kayas.

Buddha Shakyamuni
[560 - 478 B.C.] This is the name of the historical Buddha. Born as "Siddharta Gautama" he was called "Shakyamuni" after attaining enlightenment. Shakyamuni means: "The sage of the Shakya clan".

Buddha of Limitless Light [Tib. Ã–pame, Skr. Amitabha] His mental realm is the pure land of highest bliss.

Buddha of Limitless Life
[tib. Tsepame, skr. Amitayus] Represents a long life and helth. Is an emanation of Buddha of limitless light in joy-state.

Buddha Wisdom, five
The facets of the one Buddha wisdom: 1. The value-free mirror like wisdom, without fabrications 2. Wisdom of equality, seeing the pure potential in other beings 3. Discrimination wisdom 4. All accomplishing wisdom 5. Dharmadhatu wisdom (Buddha wisdom)

Buddhahood
The state of comlpete Enlightenment .This state is denoted by fearlessness, joy and active compassion. Buddhahood is the recognition of the open and clear boundlessness of mind.

Buddhism
The teachings of the historical Buddha, Siddharta Gautama, are the basis of what is called 'Buddhism'. Buddhism can be subdivided into The Way of the Older Ones (Theravada), Great Way (Mahayana) andDiamond Way (Vajrayana).

C

Calendar
The Tibetan calendar is divided into major cycles of sixty years duration. These sixty-year cycles are divided into five minor twelve-year cycles, each year of which is identified by the name of an animal: 1. Rabbit 2. Dragon 3. Snake 4. Horse 5. Sheep 6. Monkey 7. Bird 8. Dog 9. Pig 10. Mouse 11. Ox 12. Tiger. Two consecutive years are paired with one of the five elements. As there are: 1. Fire 2. Earth 3. Iron 4. Water 5. Wood The first year of an element is called "male", the second one "female".So one gets i.e. a male Earth Dragon Year, followed by a female Earth Snake Year, followed by a male Iron Horse Year and so on. After 60 years the combinations are repeated and the cycle is closed. The calendar was introduced in 1027 starting with the Fire Rabbit Year. The 16th cycle ended 1986 with a Fire Tiger Year. Thus we're living in the 17th cycle. According to Tsurphu-tradition the Earth Ox year lasts until 02/13/2010. Beginning with 2/14/2010 we live in the Iron Tiger year. The Tibetan year is based on twelve lunar months and lasts 360 days. To keep pace with the solar year (365.25 days) every 3 years a leap month is added. There is an intelligent calculation which month will be the leap month. This certain month is simply repeated. In 1997 the fifth month of the Fire Ox Year was repeated. Depending on the exact change of the days 5 (or 6) days in the Tibetan Year are left out, if the change comes later and happen twice, if the change comes earlier. In order to transform a date from the Western Calendar into a date of the Tibetan Calendar and vice versa, the most precise calendar is the "Tibetan Calendar of the Tsurphu Tradition", developed by the 3. Karmapa Rangjung Dorje. Due to the leap month the New Year's Day (Losar) of the Tibetan Calendar moves between February and March. The month starts with the new crescent and full moon is on the 15th.

Chagya Chenpo
Mahamudra

Chakrasamvara
Highest Joy.

Changchub Dorje [1703-1732] The twelfth Karmapa, Changchub Dorje was born at Chile Chakhor in Derge province in east Tibet. Shamarpa heard talk of the doings of a remarkable child, and sent a party to investigate. His envoys brought the child to Karma Gon, one of Karmapa's principal monasteries, where he met Shamarpa Palchen Chokyi Dondrub. The two were to spend the rest of their lives together, travelling and teaching in Nepal, Sikkim, Bhutan, India and China. Only one day separated their deaths. Both gave Kagyu transmission to the eighth Situpa, and declared him to be the next lineage holder.

Chang Chub Kyi Sem
Enlightened Mind

Channa Dorje
Diamond-holder Power Buddha

Chenrezi
Loving Eyes

Cho
Dharma

Chodrag Gyamtso [1454 - 1506] The seventh Karmapa, Chodrag Gyamtso, was from Kyilha in Northern Tibet. Wiping his face immediately after birth, he is reported to have said "AH", the Sanskrit syllable symbolising the ultimate nature of reality. The nearby Nyewo Ngarteng Monastery was headed by one Cho Paljor, a student of the sixth Karmapa, who had a dream that his teacher had taken rebirth at Kyilha. He searched, and found the week-old child. The baby immediately recognised the possessions of the sixth Karmapa, and placed his hands in blessing on Cho Paljor's head. Seven weeks later, Chodrag Gyamtso was brought to Arik Thang, where Tongwa Donden had taught, and where there was a vast seat, like a throne, made of stone slabs. He blessed the ten thousand who had come to welcome him. At four, he was given a series of empowerments by Goshir Paljor Dondrup, and at eight, at Karma Gon, he was given the Kagyu teachings from Bengar Jampal Zangpo and Goshir Paljor Dondrub. He was invited to teach and give empowerments throughout Tibet; during his travels he wrote many texts and commentaries, and attended to the development of the many students who travelled with him. These tent-dwelling nomads - said to be several thousand strong - led a rigorous life, following a strict schedule of study and meditation laid down by the Karmapa. While at Nyriro Dong Tse, he met the fourth Shamarpa, to whom he gave the full teachings. Another of his students, Denma Drubchen Tashi Paljor, was to become the next lineage holder.

Chokhor Duchen
Name of the day where Buddha started his teachings.

Chokyi Drakpa Yeshe Pal Zangpo
[1453 - 1524] The Fourth Shamarpa was born in the TreshÃ¶ province of Kham in eastern Tibet. Wondrous signs manifested at his birthplace in Tre Kangmar, with wide ranging interpretations by the local communities. The Seventh Karmapa Chodrag Gyamtso was seven years old when he set up camp near Kangmar and remained in retreat while he sent his attendant to invite the Shamarpa. This learned monk was Paljor DÃ¶ndrup - the first Gyaltsab Rinpoche, a man of exceptional realisation. He was later to become a Guru to the Shamarpa. When the Karmapa and the Shamarpa met it was the renewal of a very close bond, comparable to the joyful reunion of father and son. The Karmapa enthroned the young Shamarpa under the name of ChÃ¶kyi Drakpa Yeshe Pal Zangpo and returned the red crown to him. The Karmapa proposed that from then on they both propagate the Dharma, but in different parts of the country. The Shamarpa would remain in the Kongpo area of southern Tibet, while the Karmapa continued towards eastern Kham. Some years later, they were together again at TreshÃ¶ Kangmar. The Shamarpa arrived laden with offerings and the Karmapa imparted to him the empowerments of Mahamudra, the Six Yogas of Naropa and many other important instructions of the Kagyu lineage.

Chopal Yeshe
[1406 - 1452] The Third Shamarpa was only five months old and had no difficulty recognizing many of the monks who were close to him in his previous incarnations, which suggested that he was the incarnate for whom they all anxiously awaited. A year later he visited Takse monastery at the invitation of its monks. It had been one of the Shamarpa's monasteries in previous centuries. He studied there under the tutelage of two great Scholars - Palyï¿½Â¼l ChÃ¶zang and WÃ¶n Drakpa. At the age of eight, he met with the Fifth Karmapa Deshin Shegpa and stayed with him while he received all the Kagyu teachings including numerous empowerments and ritual readings. At this time, the Karmapa gave the Shamarpa full authorization to instruct. As his extraordinary clairvoyant abilities emerged, the fame of the Third Shamarpa spread rapidly into China. The Shamarpa could see his own past lives in vivid detail and this intrigued the Chinese Emperor. The fact that the Shamarpa had been the Guru of the Fifth Karmapa in his previous incarnation also fueled the wish for a closer relationship. The Emperor sent a minister to a distant part of Tibet bearing gifts for the Shamarpa. Statues of the Buddha and Dorje Chang arrived made of the finest bell metal and the Shamarpa communicated the importance of generosity in a letter of thanks. When the Shamarpa later ruled as the Karmapa's representative in Kong-Po and other provinces in southern Tibet, he kept this basic Buddhist principle in mind when attending to the needs of the people.

Chorten
Stupa

Choying Dorje
[1604-1674] The tenth Karmapa, Choying Dorje, was born at Khaytri Tang inGolok province, in the far north-east of Tibet. He was identified as the reincarnation and enthroned by the sixth Shamarpa, Chokyi Wangchuk, who also gave him the full Kagyu transmission. The Karmapa travelled throughout Tibet, teaching and promoting the welfare of the people, until certain political difficulties arose. Ngawang Lozang Gyamtso, the fifth Dalai Lama, had become the official ruler of Tibet, a role that would continue to be filled by his successive incarnations. He established a pact with the Mongol ruler Goshir Khan; the ensuing sectarian persecution severely weakened Kagyu doctrine in Tibet, and placed the Karmapa in such a difficult position that he was forced to leave the country. Travelling through Nepal and Burma to Yunnan in China, Choying Dorje made virtue of necessity and founded monasteries along his route. Twenty years were to pass before he could return to his homeland. He identified the seventh Shamarpa, Yeshe Nyingpo, and with the transmission of the Kagyu teachings, selected him as lineage holder.

Cho Ku
State of Truth Cho

Nyi Bardo
Bardo

Clear Light Expression of the not conditioned nature of phenomena, pervading Samsara and Nirvana. Appears during the death process and can then, especially as a result of former experiences in meditation, be recognized as the own nature.

Clear Light Meditation
[Tib. Osel] One of the Six Teachings of Naropa.

Compassion
It denotes the attitude that the benefit of other beings is more important to us than our own. Compassion is always paired with love. While compassion stands for the wish that other beings may be free from suffering and free from the cause of suffering, love stands for the wish that all beings may be happy. There are several means to develop compassion (Enlightened Mind). In Mahayana and Diamond Way Buddhism the development of compassion is very important. Wisdom and compassion are inseparable in Mahayana Buddhism. The development of wisdom leads us to the realization of emptiness. The 16th Karmapa Rangjung Rigpe Dorje said: "The true nature of emptiness is compassion. Without experiencing the wealth of compassion it means nothing, when somebody claims to have recognized emptiness."

Completion Phase
[Tib. dzog rim]: Meditation phase in Diamondway-Buddhism where the Buddha aspect melts into us. It is a direct meditation on the nature of mind to accomplish deep insights.

Conditioned Existence
Synonym for the cycle of existence or Samsara

Consciousness Operation mode of mind when it is geared to an object. This means that someone is conscious of something or conscious of an aspect of mind. In the Great Way usually eight types of consciousness are taught: Consciousness of seeing, hearing, smelling, tasting, touching, thinking, ego and the all-base consciousness.

Consciousness, Stream of
The not interrupted sequence of clear and conscious moments of experience, continuing thru this life, thru death and rebirth and all future lives.

Consort
[Tib. yum] Female Buddha aspect in union with a male aspect (Tib. yab). She expresses wisdom which is inseparable from method or compassion.

Cosmology
There are different cosmologies in Buddhism. Theravada, Mahayana, Kalachakra and Mahamudra got different ways to view and explain the world. The extent of the world is different, too. All those explanations are quite different from today's astrophysical point of view. In the cosmology of the Theravada there is only one world. Our one. In the center of the world lies mount Meru with mountain ranges and four main continents surrounding this mountain. The southern continent 'Jambu' (India) is the place where we all live. The other continents are inhabited too, but Jambu is the only place where beings can mature. In doing good things the Karma of the beings can be filled up with good impressions. Without beginning or end world after world is created and destroyed by the Karma of sentient beings. In the cosmology of the Mahayana the structure of the world (Meru, four main continents) is equal to the world of the Theravada. But there is not only one world, there is an infinite number of worlds. They are arranged in a hierarchical way. Ordinary worlds are created by Karma, the so-called Pure Lands, the powerfields of Buddhas and Bodhisattvas, are created by their compassion. Here too there was never a beginning in space and time. WorldsOrdinary worlds are created and destroyed until all beings are liberated from the sufferings of cyclic existence. The cosmology of the Kalachakra contains a slightly different description of the world. This cosmology is concerned with the integration of macrocosm and microcosm into a coherent system. It also includes an astrological system. In Mahamudra there is actually no cosmology. One speaks of a 'Non-Cosmology'. In the cosmologies mentioned above Karma is the cause for the creation and destruction of the worlds. Mahamudra defines the universe as primordial purity. Everything experienced is only an expression of the pure state of mind.

Creation Phase
Creation of the inner imagination of a Buddha aspect in Diamondway Buddhism. Used mainly to develop a calm mind and clarity.

Crown Ceremony

D

Dakini
[Tib. Khandroma, lit.: The one who moves in space]: Female enlightened wisdom being. A Dakini gives inspiration and protection and performs perfect Buddha activities. She often appears as protector or bearer of teachings.

Dalai Lama
The Dalai Lama is the political leader of the Tibetan government in exile. He is a high monk of the Gelug school of tibetan buddhism. The head of the Gelugpa is Ganden Thripa Rinpoche, the throne-holder of the monastery Ganden.

Damtsig
Bond

Damzigpas Protector

Dangma Lhungyel Gyeltsen
Dangma Lhungyel Gyeltsen is an emanation of Drime Shenyen (Vimalamitra). He had a vision of the Dharma protector Dorje Legpa which allowed him to find the Dharma teachings which had been hidden by Nyang Tingdsin Sangpo (Phowa Lineage). Fifteen years after the discovery of the teachings, he looked for a suitable student to whom he could transfer his experience. He chose Jetsun Senge Wangtschug.

Dasabhumi
Bodhisattva levels, the ten stages of the Bodhisattva realization. Bhumi

Death
The breakup of the material components of the person. For the experienced practioneer it is the opportunity to recognise the clear light, the true nature of mind and to reach liberation. When dying one enters the Bardos of death, dharmata and rebirth. First comes the process of dying itself. Afterwards, a period follows wherein mind continues its habitual flow from the previous life. After recognizing that one is actually dead, a process of restructuring takes place and, depending on the dominant state, mind enters a new realm among the six levels of existence. To get a detailed description of the Bardos of death, dharmadata and rebirth, more

Deshin Shegpa
[1384 - 1415] Deshin Shegpa, the fifth Karmapa was born in the Nyang Dam region of Soutern Tibet, immediately sitting up, wiping his face, and declaring "I am the Karmapa - Om Mani Peme Hung Shri". Rinchen Pal, the secretary to the third Karmapa, who identified and became secretary to the fourth Karmapa, also located this child, and in due course served him as secretary for the third time. Deshin Shegpa was brought to Tsawa Phu in Kongpo where a significant number of the fourth Karmapa's disciples were living. Shamar Kacho Wangpo Kacho Wangpo immediately recognised the child as the incarnation of Rolpe Dorje, and presented him with the Black Crown and other possessions of the fourth Karmapa. He went on to give the Karmapa the full cycle of Kagyu teachings. This Karmapa was a famous traveller, teaching throughout Tibet, Mongolia and China, where he was invited by the Emperor, Tai Ming Chen, who eagerly became a student of Deshin Shegpa. Returning to Tibet after some years, Karmapa built many shrines and stupas, and continued to teach and give empowerments. He found the next Shamar reincarnation, Chopal Yeshe, arranged his ordination, and gave him the Kagyu transmission. The next lineage holder, however, was his student Ratnabhadra.

Dewachen Realm of Great Joy, powerfield of the Buddha of Limitless Light (Amitabha).

Dhagpo Kagyu Ling Public
Meditation and Study Centre. This centre was founded in 1975 by the 16th Gyalwa Karmapa. Great Tibetan masters and western lamas give teachings here which are open to a large public of Buddhists and non-Buddhists alike. At the heart of the centre is an Institute (currently being developed) for the tradition's preservation and transmission, housing a large library and serving as a place of study, research and exchange. Dhagpo Kagyu Ling is the mother centre for many smaller centres throughout France and Europe. more

Dharma
[Tib. Cho, Lit.: "As things are"] The buddhist teachings. One distinguishes the Dharma of teachings - the so called three baskets - and the dharma of accomplishment - the three types of training: right conduct, right meditation and right wisdom. But there are still more meanings of Dharma: The most important is "phenomenon".

Dharma, Wheel of
Complete cycle of Buddhas teachings. They are available for the whole coming eon. All in all Buddha turned the wheel three times, according the abilities of the students. See the three ways.

Dharmadhatu
The realm of all phenomena, the space in which all transpires.

Dharmakaya
State of Truth

Dharmata
The fundamental nature of all phenomena, the essence of reality.

Diamond
[Tib. Dorje, Skt. Vajra] Symbol of the indestructibility and preciousness of the true nature of mind.

Diamond Dagger
[Tib. Dorje Purbha, Skt. Vajrakilaya] Wrathful embodiment of Diamond Mind and important activity of the Buddhas.

Diamond-holder Power Buddha
[Tib. Channa Dorje, Skt. Vajrapani] The power and energy of all Buddhas.

Diamond Mind
[Tib. Dorje Sempa, Skt. Vajrasattva] Embodying the cleaning power of all Buddhas. Joy-state of Buddha Akshobya. In the Nyingma tradition Diamond-Mind represents the "State of Joy": Out of the formless "State of Truth" two states manifest spontaneously in order to help sentient beings. One of them is the "Joy-State" or Sambhogakaya. The "State of Joy" exists to help those beings whose minds have already been largely purified, namely the Bodhisattvas. (see also Phowa Lineage)

Diamond Mind in Union
[Tib. Dorje Sempa yab yum] Diamondmind in Union with his consort Njema. Main meditation aspect of the Nyingma school.

Diamond Paunch [Tib. Dorje Drollö] Wrathful aspect of Guru Rinpoche.

Diamond Sutra
Prajnaparamita.

Diamond Way [Tib. Dorje Thegpa, Skt. Vajrayana] Methods basing on the motivation and philosophy of the Great Way (Mahayana). However these methods have an independent view, conduct and meditation practice. The Diamondway can only be practised with the willingness to see all phenomena on a pure level. Today Diamondway is identical with the practise-orientated schools of Tibetan Buddhism and the Mantra- or Tantra-Vehicle. The most important distinction to the great way are the powerful methods of identification with enlightenment.

Disturbing Emotions
[Tib. nyn mong, Skt. kleshas] Also called " suffering causing mental states". These are mainly ignorance, attachment, aversion, pride, envy and jealousy. Together with negative actions they constitute the cause for all suffering in the cycle of existence.

Dölkar White Liberatice

Dölma Green Liberatice

Dorje
[Skt.Vajra, Lit.: Diamond, Thunderbolt, Lord of Stones] A symbol for indestructibility and insurmountability derived from the Hindu mythology. The In Diamondway the diamond expresses indestructibility and its outstanding qualities of joy and compassion. Dorje or Vajra is a ritual subject in Diamondway, expressing the method. It is used in combination with the bell, because method and wisdom are inseparable. A Dorje can have nine, five or three spokes. The spokes of a peaceful Dorje meets at the tips. The spokes of a wrathful Dorje are slightly stilted. The upper part of the spokes of a five-spokes Dorje represent the five wisdoms.

Dorje Chang
[Skt: Vajradhara, Diamond Holder] Tantric form of Buddha Shakyamuni, in the Kagyu Lineage (and other lineages) regarded as primordial buddha, the essence of all Buddha aspects and origin of all Tantric transmission lineages; when appearing in the center of the refuge tree, expression of the enlightened state of the Teacher

Dorje Drollö
Diamond Paunch

Dorje Pamo
Red Wisdom

Dorje Purbha
Diamond Dagger

Dorje Sempa
Diamond Mind

Dorje Thegpa
Diamond Way

Dream Meditation [Tib. Milam] One of the Six Teachings of Naropa.

Drime Shenyen [Skt. Vima mitra] was born into a housekeeper's family in West-India. Although he preceded Yeshe Do((Jnana Sutra) to China, his studies with Palgji Senge were less profound, and he eventually completed his studies as Palgji Senge's student. After his teacher Shri Singha died, Drime Shenyen became the teacher to an Indian king for 20 years and subsequently practised for another seven years in a cemetery. The Tibetan king Trisong Detsen (Phowa Lineage), wanting to establish the Dharma in Tibet, invited Drime Shenyen to Tibet. He accepted. The king, Guru Rinpoche and Drime Shenyen were instrumental in bringing Buddhism to Tibet. The most essential teachings that Drime Shenyen had brought to Tibet were called Vima Nyingthig in his honour. After having spent 13 years in Tibet, Drime Shenyen went to China to the Wu T'ai Chan mountain, where he realized the rainbow-body transformation. It is said that he will be living and emanating in this, for ordinary human beings unrecognizable form, as long as Buddhism exists in the world.

Dschampel Shenyen
(Skt. Manjushrimitra) was born into a Brahman family. He was a scholar. In a vision from Manjushri he received a prophecy: "If you want to reach enlightenment during your lifetime, go to Sitavana." According to the prophecy he met Garab Dorje (Phowa Lineage) there and studied the Dharma with him for 75 years. After the death of his teacher he started categorizing the teachings and meditated for 109 years in Sosadvipa, another cemetery, west of Bodhgaya. The extremely long lifespan that was attributed to him and many other teachers in that epoch could be variously explained - there was a tradition whereby every 6 months were counted as one year, and also many of the great masters had reached long-living realization through their practice.

Dukyi Khorlo
Wheel of Time

Dudul Dorje
[1733 - 1797] The thirteenth Karmapa, Dudul Dorje, was born at Champa Drongsar in South Tibet, and once located by Situpa, brought to Tsurphu at the age of five. In a further escalation of the sectarian politics of the time, the then ruler of Tibet, the seventh Dalai Lama, Kalzang Gyatso, with his prime minister, Sonam Topgyal, instituted a rule that all government officials must be Gelugpa. As a consequence of this, the Dalai Lama's approval of the new Karmapa incarnation was required. Finally, though, the thirteenth Karmapa and the ninth Shamarpa, Kunchok Jungnay, were enthroned. The Karmapa received full teachings from Situpa, but the Shamarpa only lived for eight years, precipitating another controversy. Subsequently, Dudul Dorje and Situpa, once again helped by Kato Rigdzin Tsewang Norbu, recognised Shamarpa's reincarnation in a younger brother of the fourth Panchen Lama, Palden Yeshe. The seventh Gyaltsap Rinpoche (1699-1765), however, had already installed a son of the wealthy Ger Namsayling family as reincarnation, with the approval of Shamarpa's monks at Yangpachen monastery, his principal seat in Tibet. The dispute eventually reached the courts, where it was decided that the Karmapa had indeed located the true incarnation.

Dukar
White Umbrella

Dusum Chenpa
[1110 - 1193] Born the son of a practising Buddhist in Ratay in East Tibet, Dusum Khyenpa received his first dharma teachings from his father, and continued his education with other Buddhist teachers of the region until his twentieth year. Then he moved to Central Tibet where he spent the next twelve years in meditation and in study with famous scholars, among them Kyabpa Chokyi Senge, and Patsab Lotsawa Nyima Trag. At the age of thirty he was given Kagyu teachings by Gampopa; he was farther connected with the lineage by teachings he received from Rechungpa and from other students of Milarepa. The depth of his practice was such that he developed siddhis (powers) that enabled him to visit the sacred sites of the Diamond Way in India. At one of these, Udhiyana, dakinis shared their wisdom teachings with him. At forty-four, he left Central Tibet to return to the region of his birth, and spent the thirty-nine years until his death in establishing three thriving monasteries, sharing the Kagyu teachings, and training his students. Of these, he chose Drogon Rechen to be the next lineage-holder.

Dzog chen, Dzogchen, Dzogpa Chenpo
Maha Ati

E

Eightfold Path, The Noble
The eightfold path combines the means leading to enlightenment. Firstly itâ€™s important to developwisdom, i.e. to overcome ignorance. Secondly one should act in a way to build up positive Karma and to reduce negative Karma. Items 6, 7 and 8 describe the meaningful handling oneâ€™s own consciousness. Developing wisdom 1. Understanding how suffering emerges, what are the causes of suffering und how to abandon suffering. 2. Thinking, to convert the recognized into action. Ignorance, hatred, attachment, jealousy, and pride (disturbing emotions) no longer determine our feeling and our actions. Right action 3. Right speech: Not to lie, not to talk about others in a bad manner, not to talk nonsense. 4. Right limits of action: abandon actions that harm others. 5. Right livelihood: Leading a life that is determined by wisdom and compassion. Working with mind 6. Right efforts: Raise energy and to meditate on the indestructible nature of mind. 7. Right mindfulness: Not to forget the object of concentration 8. Right profound absorption: holding mind in one place again an again and to develop the timeless qualities of mind by means of meditation.

Emanation-state
[Skt. Nirmanakaya] For the benefit of other beings a Buddha can manifest in many different forms. He does this due to his compassion. The most perfect of these forms is the so called emanation state of a Buddha. It has the 32 main characteristics and 80 minor characteristics of perfection. Is associated with the experience of non-conditioned compassion.

Emotion
Disturbing Emotions

Empowerment
[Tib.Wang] A Ceremony which introduces the practitioner to the powerfield of a certain Buddha aspect. It may be given as a blessing to establish a bond to the teacher and to purify obstacles on the way to enlightenment. Or it is given at the start of a practice. One also needs a Lung, a reading of the text, and a Thri, the instructions on how to use it. The effectiveness of these methods in developing one's awareness cannot be overestimated.

Emptiness
[Tib. Tongpanyi, Skt. Shunyata] The fact that nothing outer or inner exists through or in itself. Everything arises from conditions, the ultimate nature of which is the potential of space.

Enlightened Mind
[Tib. Chang Chub Kyi Sem, Skt. Bodhicitta] Attitude of a Bodhisattva, basis of Mahayana. It is the enlightened expression of minds clearness. Is expirienced when mind realizes its reachness of possibilities. Manifests in many Buddha forms. Has two aspects: the relative means perfecting ourselves through the six liberating actions for the benefit of all beings. The absolute is spontaneous and effortless activity without thought or hesitation. The experience of subject, object and action as a totality makes this intuitive state automatic.

Enlightenment
Complete enlightenment is a state of realization in which the most subtle traces of ignorance about the nature of reality are eliminated and highest wisdom - the state of omniscience - is attained; it is sometimes called "the embodiment of the Three Kayas".

Envision
Imagination of a meditation form, especially of a Buddha aspect, as an expression of the enlightenedqualities of mind.

F

Form-state
[sanskr. Rupakaya] Joy-state and Emanation-state

Form Realm
Beings of the Form Realm are free from the attachment present in the desire realm. But they still adhere to a form. They only suffer from their death and from being born in the lower realms. This happens when there is no karma left to support this existence. This realm is subdivided into four levels of meditative concentration: 1. the first level is characterised through contemplation, analysis, bliss and happiness 2. the second level is characterised through bliss and happiness 3. the third level is characterised through happiness 4. the fourth level is characterised through detachment from contemplation, analysis, bliss and happiness.

Formless Realm
Beings of the Formless Realm are free from attachment and exist free from location and form. They only suffer from their death and from being born in the lower realms. This happens when there is no karma left to support this existence. This realm is subdivided into four levels of meditative concentration: Infinite space Infinite consciousness Nothing whatever Neither discernment nor no discernment A birth in the Formless Realm will take place after achieving the same state of meditative concentration (Samadhi) during meditation in the former existence. One enjoys this state of Samadhi a state without any sufferings. But keeping this state without developing Vipasyana doesn't lead to Liberation, but to a birth in the Formless Realm. One can remain in this Realm for millions of years, it is very pleasant but of no benefit.

Four Noble Truths, The
They are the basic teaching of the Buddha: There is suffering There is a cause to suffering There is an end to suffering There is a path to the end to suffering

G

Gampopa
[1079 - 1153] He was the first monk of the Karma-KagyÃ¼ lineage. It is said that Gampopa in his former lives was a disciple of Buddha Kasyapa and Buddha Shakyamuni. In the days of Buddha Shakyamuni his name was Candraprabha Kumara. When the Buddha asked who of his students will teach the Samadhiraja and Candrapradipa-Sutra in the future when times will get harder, Gampopa said that he will do that. In two Sutras Buddha made a prophecy of the appearance of the monk-doctor in the northern land of the snow - in Tibet. Gampopa was born in 1079 in a Nyingma family. His father was a doctor and he became one too. He also received a lot of Dharma teachings. At the age of 22 he married and he had two children. Some years later his son and daughter died during an epidemic. Shortly after this his wife died too. Due to this he decided to get ordained and he became a monk of the Kadampa tradition. He received the teachings of Atisha and of the Tantras of the Kadampa tradition. It is said that he could stay 13 days in Samadhi but he didn't find the true insight into the nature of mind. At the age of 32 he first heard the name of Milarepa and he longed to meet him. Despite the objections of his teachers he left the monastery and he finally met Milarepa in the mountains. Milarepa already had told his students that the holder of his lineage will soon appear. In the next 10 Years Gampopa received all the transmissions of the Kagyu Lineage and he realisedMahamudra. According to Milarepas order he left and settled down in Gampo Dar, near Dhagpo in south Tibet. That's where his name comes from: "Gampopa - the man from mount Gampo". Gampopa founded a monastery in the Kagyu tradition. He had 51.600 students, among them about 500 Yogis, living in caves and a retreat center around the monastery. His foremost student was Dusum Chenpa the first Karmapa. Karmapa and three other students founded the "four great" schools of the KagyÃ¼ tradition.

Garab Dorje
(Skt. Prahevajra), Nirmanakaya (Phowa Lineage). The "State of compassion" (Tulku) is the manifestation of enlightenment in the physical realm. It is there to help those beings who have not yet reached the level of a Bodhisattva. The first human lineage-holder of the Dzog chen was the Nirmanakaya Garab Dorje, an emanation of the Buddha Diamond Mind. He was born a son of a royal family in Uddiyana, the land of the Dakini. Even as a child he already showed many special signs which made it very clear that he was by no means an ordinary boy. It is said that he entered into a philosophical debate with 500 scholars and won, at age seven and that without ever having studied himself. Afterwards he meditated in a hut on top of a mountain until his 32nd birthday. It was here that he received the direct transmissions of Diamond-Mind and realized his Buddhahood. Together with the Dakinis he spent three years recording those teachings. He meditated and taught for the rest of his life in Sitavana, a famous old cemetery Northeast of Bodhgaya. In old India cemeteries were considered to be powerful places, inhabited by Dakinis, ghosts, wild animals and Yogis. The cemetery offered them the opportunity for undisturbed practice and also served as a daily reminder of impermanence. It is here that Garab Dorje met his "main-pupil" Dschampel Shenyen.

Gelug
The latest of the four great lineages (schools) of Tibetan Buddhism. This "reformed school" was founded at the end of the 14. century be Je Tsongkhapa. The school emphasises scholarship and right conduct. Leader is the Ganden Tripa Rinpoche the throne keeper of the monastery Ganden. Although they have some Tantras they donâ€™t accept the first transmission of Buddhism to Tibet by the Nyingma lineage. The Gelug school presents itself often belonging more to Mahayana than to Diamondway.

Gendun Rinpoche
Lama Gendun Rinpoche was the meditation master and spiritual director of Dhagpo Kagyu Ling (France). He spent more than thirty years in solitary retreat and was then sent to Europe by the 16. Karmapa, Rangjung Rigpe Dorje. He passed away in October 1997. more

Gesture of Touching the Earth
Touching Earth Gesture.

Great Black
[Tib. Nagpo Chenpo, Skt. Mahakala] The protection power of all Buddhas.

Great Perfection
Maha Ati

Great Way
[Tib. Theg Chen, Skt. Mahayana, Lit.: The Great Vehicle] Practioneers of the Great Way have developed the whish to attain enlightenment to liberate all sentient beings from suffering. Is also called Bodhisattva-way. Its basis is the development of compassion and all-embracing wisdom. It is distinguished into Sutra- and Mantra-Way.

Green Liberatrice
Liberatice

God
Inhabitant of the least painful of the Six Realms of Samsara. The lives of gods, while long and marked by sensuous bliss, are ended in great sorrow as they foresee their future lower rebirth. There are gods of the Desire, Form and Formless Realms.

Gompa
Literally "to meditate". Third phase of practice, which follows receipt of teachings and instruction and effort made to comprehend them. Gompa is the actual pursuit of meditational practice.

Guru Rinpoche
[ca. 730 - 810] [Tib. Pema Jungne, Skt. Padmasambhava, Lit. the Lotus-born] The probably Afghan yogi who brought the full cycle of Buddhism to Tibet in the eighth century. Guru Rinpoche is an emanation of the Buddha Amithaba. From 755 onwards, he spent more than 55 years in Tibet. He manifested an exciting life and countless wonders and is highly revered in the three non-reformed schools of Tibetan Buddhism. He founded the Nyingma lineage of Tibetan Buddhism. His energy-field is especially present on the tenth day after new moon. (Phowa Lineage).

Guru Tschober
[1196 - 1231] Guru Tschober was the son of the younger brother of Khepa Nyibum (Phowa Lineage). Until his seventh birthday he seemed to be a rather stupid child, but then, suddenly, he showed great aspects of wisdom. He lived with his uncle Khepa Nyibum until age 18 and received his complete transmissions. Later in his life he studied with the famous Sakya Pandita. He became known for his sharp intellect and his scholarly wisdom. It is said that he had a vision of each of the Buddha aspects that he meditated on.

Guru Yoga
[Tib. Lami Naljor] Three Lights Meditation.

Gyalwa Gyamtso
Almighty Ocean.

Gyelwa Shangton [1097 - 1167] Already as an adolescent Shangton studied the Dharma intensively. He had visions ofLoving Eyes, the Liberatrice and other Buddha-Aspects. Dorje Legpa especially appeared to him on several occasions, asking Shangton to accompany him so that he would reach enlightenment. Dorje Legpa protected him in many dangerous situations. In Chimphu he discovered different Dharma-jewels ofDrime Shenyen 's (Vimalamitra). Gyelwa Shanton had also visions of Drime Shenyen. He received the complete transmission of the highest teachings from Jetsun Senge Wangtschug (Phowa Lineage). As a sign that he had reached realization, his body did not throw a shadow anymore.

Gyulu
Illusory Body Meditation

H

Hayagriva
Horsehead

Heruka
General collective term for a male meditation aspect. In particular a term for Chakrasamvara, the "Buddha Of Highest Joy"

He Vajra
[tib. Kye dor je] Oh Diamond.

Heart Sutra
The extremely concise statement of the doctrine of Emptiness, regarded as the heart or essence of the vast Prajnaparamita (Perfection of Wisdom) Literature. In many Great Way traditions, the sutra is chanted regularly.

Highest Joy
[Tib. Khorlo Demchok, Skt. Chakrasamvara, Lit. Wheel of Highest Joy] Radiant transpersonal joy which is the true nature of space. Blue skin, wrathful. May appear alone or in union with Red Wisdom. Transforms attachment. Important meditation form of the Kagyu-lineage.

Hinayana
A term exclusively used from the perspective of the Mahayana to denote the fact that the followers of this vehicle lay emphasis on their individual liberation from the cycle of existence, not so much on the benefit of others. Since the contents of this vehicle in great parts do not differ very much from those of the Mahayana, it actually should be called Theravada, the Vehicle or Way of the Older Ones, as the followers of this vehicle calls themselves like that.

Horsehead
[Tib. Tamdrin, Skt. Hayagriva] Protector of the pure land of Highest Joy. Hung A seed or essence syllable often used in Mantras.

Dictionary of Branding

2012-07-03T06:22:00.000-07:00

La Petite Savoye

2012-07-01T11:03:00.001-07:00

Punk, Porn and Architecture

2012-06-29T04:02:00.000-07:00

If you struggle with lust, you better not click on any of these links. No, I'm not linking to standard internet porn, but rather a new kind of porn: Architecture Porn. (One definition of "pornography" is simply "lurid or sensational material".) I'm sure someone has coined this term before, but I just can't resist writing on something that has been driving me nuts lately, namely, that architecture has become, or at least started to appeal to, the lurid and sensational desires of a large mass of people. Now just as there have always been beautiful women, there have always been beautiful buildings. But just as only some men have always "gotten the girl", only a very few elite have always lived in luxury. But both were always rare and not very conspicuous...

Slobodan Maldini: Floating Palace, Doha - قصر عائم

2012-06-28T03:37:00.000-07:00

Slobodan Maldini: Yokohama Maritime Club 大さん橋

2012-06-14T12:41:00.001-07:00

Ōsanbashi Pier (大さん橋) is the main international pier at the Port of Yokohama, located in Naka Ward, Yokohama, Japan. Ōsanbashi is the oldest pier in Yokohama, originally constructed between 1889 and 1896. To meet modern demands, Ōsanbashi was reconstructed between 1987 and 2002. The newly reconstructed passenger terminal is named the Yokohama International Passenger Terminal, designed by Foreign Office Architects. It can accommodate up to four 30,000-ton class ships or two 70,000-ton class ships at the same time. The departure/arrival lobby, ticketing booth, customs, immigration, shops and cafe are all on the 2nd floor of this terminal. There is limited parking on the 1st floor, and an observation deck open to the public, on the rooftop. In 2012 Maldini architects made a project for a new addition building, the Yokohama Maritime Club, set in the heart of Japanese naval tradition and synonymous with naval excellence. Maritime club is the perfect venue for overnight stays, holiday breaks, business meetings and a wide range of banqueting facilities. The Club is home to 400 bedrooms and suites, guests can make use of the health club and spa facility.

Völkerschlachtdenkmal Umbau und Erweiterung

2012-06-05T10:22:00.002-07:00

Museum of Architecture (MoA) London

2012-05-29T07:03:00.003-07:00