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July 09 可出意 Kadi Kriit Mob: 080-3533-9870 kadi.kriit@hotmail.com kadikriit.spaces.live.com
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O man, take care! What does the deep midnight declare? "I was asleep— From a deep dream I woke and swear:— The world is deep, Deeper than day had been aware. Deep is its woe— Joy—deeper yet than agony: Woe implores: Go! But all joy wants eternity— Wants deep, wants deep eternity."
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” | July 06 http://www.ekspress.ee/2008/07/04/arvamus/3337-sumo-tume-tulevik
Sumo tume tulevik (1) Kadi Kriit, Tokio
Kui sumomaadlejad kõrvale jätta, siis jaapanlased ja ülekaalulisus
ei ole siiamaani ühte lausesse sobinud. Jaapani riisi- ja sushidieet
peaks juba iseenesest tagama nii hea tervise kui ka kerge olemise.
Seetõttu tuleb mõnevõrra üllatusena, et Jaapani valitsuses on hetkel
arutlusel seadus, mida kohalikud võrdlevad rasvapolitsei loomisega.
Muule maailmale võib pakkuda kergendust, et ka jaapanlased ei ole
puutumata jäänud moodsa maailma pahedest. Ameerikalik elustiil ja
vastavad toitumisharjumused on küll pika hilinemisega, aga lõpuks
siiski ka tõusva päikese maal kanda kinnitamas. Riisi ja kala hulk on
keskmise jaapanlase toidusedelis viimase kümne aasta jooksul kõvasti
vähenenud, tehes ruumi mitmesugustele saiatoodetele ja lihale. Oma
15-20 aastat tagasi oli liha raske poestki leida, selleks pidi üles
otsima spetsiaalselt ameeriklastele suunatud poed. Nüüd aga müüakse ja
praetakse rasvaseid lihatükke lausa kohapeal igal tänavanurgal asuvates
ja ööpäev läbi lahti olevates konbin'ites (laen inglise keelest,
convenience store). Rääkimata suurest võileivavalikust,
magustoiduvalikust, ning ohtras õlis praetud tempurast,
kaheksajalapallidest ja muudest isuäratavatest kesköösnäkkidest.
Oma osa toidusedeli muutumises mängib ka see, et järjest rohkem
inimesi on asunud üksi elama. Mobo'd ja moga'd (vastavalt modern boy ja
modern girl, ehk viimase jaapanipärane mugandus gaaru) eelistavad
üheinimesekortereid suurlinnas. Laste saamine on samuti hilisemaks
lükatud, perele toidu valmistamise asemel on kergem poest läbi astuda
ning valmisroog, mis kohe poes ka soojaks tehakse, kaasa võtta. Ja
muidugi on veel lisaks kõikvõimalikud tööle pühendunud salariman'id,
kel tööst muuks aega ei jäägi kui poest ostetud valmistoitu või
hamburgereid nosida.
Nüüd siis on Jaapani haigekassa asunud toitumisprobleemidega
aktiivsesse võitlusse ja lisaks muudele hetkel populaarsetele
kampaaniatele (nagu näiteks aktsioon rongis meikimise ja
mobiiltelefoniga rääkimise vastu) leidub linnas hulganisti
ülekaalulisuse vastaseid plakateid. Uueks laenatud moesõnaks on
kujunenud metabo (väljendist metabolism disorder syndrome ehk siis
ainevahetushäire), mis ühendab mugavalt enda alla kõik ülekaalulisuse
ja muude toitumisprobleemidega inimesed. Jaapani elanikkonna vananemine
ei ole enam uudis ning haigekassa järjest kurvem seis on tinginud
olukorra, et kuskilt peab leidma juurde raha või võimalikult palju
vähendama kulusid. Ning kuna iga inimene siin on kas oma töö- või
elukoha kaudu seotud teatud haigekassa allüksusega, siis nende üksuste
kaudu ongi hea inimesega kontakti astuda. Valminud eelnõu, mis peaks
töökorda saama umbes nelja aasta pärast, kujutab endast nõuet 40- kuni
74aastaste inimeste iga-aastaseks kohustuslikuks arstlikuks
kontrolliks, mille käigus hakatakse mõõtma ka vere rasva- ja
suhkrusisaldust ning rangelt jälgima vööümbermõõtu. Ning n-ö seadusega
lubatud vööümbermõõduks on meestel määratud 85 cm ja naistel 90 cm.
Jaapani rahva keskmist vööümbermõõtu arvestades olevat see piir,
mida ületades on inimesel juba tõsine oht ülekaalulisusest tingitud
haigustele. Siiski on paljud arvamusel, et ehk oldi normi määramisel
liiga karmid, kuna paljud normaalse kehaehitusega, kuid natuke suuremad
inimesed on selle järgi juba kriitiliselt ülekaalulised. Eriti palju
kriitikat on saanud meeste vööümbermõõdulimiit, sest praegu oleks selle
järgi ohus peagu pooled jaapani mehed.
Süsteemi tulemuseks peaks olema see, et tuvastatud metabo'd või
potentsiaalsed metabo'd pannakse rangele režiimile ning kui nelja aasta
pärast ei ole ametiasutuses või kohalikus omavalitsuses keskmine
metabo'de arv 10 protsenti vähenenud (seitsme aasta pärast peab
probleemsete inimeste hulk olema vähenenud 25 protsenti), vähendab
haigekassa karistuseks 10 protsenti oma kulusid nende haiguste
ravimiseks ning asutused peavad maksma trahvi. Seetõttu kannataksid aga
eriti vanemas eas inimesed, kelle kallite ravimite arvelt haigekassa
peaks hakkama kokku hoidma. Selline ähvardus mõjub muidugi vaid
Jaapani-suguses grupiühiskonnas, kus igal inimesel on kohustus
hoolitseda mitte ainult enda, vaid ka kõigi lähikondsete heaolu eest.
Kui sinu viitsimatuse pärast peab mõni vanur hiljem kannatama, on see
tõsiseks motiiviks oma eluviisi muuta, sest keegi ei sooviks oma
töökohas häbisse jääda ja natukenegi ülekaalulisena teiste kriitilisi
pilke kannatada.
Toimetas: Kristjan Pillak May 09
Many complain that the words of the wise are always merely parables and of no use in daily life, which is the only life we have.
When the sage says: 'Go over,' he does not mean that we should cross to some actual place, which we could do anyhow
if it was worth the trouble; he means some fabulous yonder, something unknown to us, something, too, that he
cannot designate more precisely, and therefore cannot help us here in the least.
All these parables really set out to say simply that the incomprehensible is incomprehensible, and we know that already.
But the cares we have to struggle with every day: that is a different matter.
Concerning this a man once said: Why such reluctance?
If you only followed the parables, you yourselves would become parables and with that rid of all your daily cares.
Another said: I bet that is also a parable.
The first said: You win.
The second said: But unfortunately only in parable.
The first said: No, in reality. In parable you lose.
(Kafka)
The sense of the world is short, Long and various the report, To love and be beloved; Men and gods have not out learned it, And how oft soe'er they've turned it, 'Tis not to be improved. Ralph Waldo Emerson
Ah! but verses amount to so little when one writes them young.
One ought to wait and gather sense and sweetness a whole life long, and a long life if possible,
and then, quite at the end, one might perhaps be able to write ten lines that were good.
For verses are not, as people imagine, simply feelings (those one has early enough), - they are experiences.
For the sake of a single verse, one must see many cities, men and things, one must know the animals,
one must feel how the birds fly and know the gesture with which the little flowers open in the morning.
One must be able to think back to roads in unknown regions,
to unexpected meetings and to partings one had long seen coming;
to days of childhood that are still unexplained, to parents whom one had to hurt
when they brought one some joy and one did not grasp it (it was a joy for someone else);
to childhood illnesses that so strangely begin with such a number of profound and grave transformations,
to days in rooms withdrawn and quiet and to mornings by the sea, to the sea itself, to seas,
to nights of travel that rushed along on high and flew with all the stars -
and it is not yet enough if one may think of all this.
One must have memories of many nights of love, none of which was like the others,
of the screams of women in labor, and of light, white, sleeping women in childbed, closing again.
But one must also have been beside the dying, must have sat beside the dead
in the room with the open window and the fitful noises.
And still it is not yet enough to have the memories.
One must be able to forget them when they are many
and one must have the great patience to wait until they come again.
For it is not yet the memories themselves. Not till they have turned to blood within us,
to glance and gesture, nameless and no longer to be distinguished from ourselves -
not till then can it happen that in a most rare hour the first word of a verse
arises in their midst and goes forth from them.
Rainer Maria Rilke
("Blood Remembering") April 01
skype: kadi.kriit
Invitation
by Oriah Mountain Dreamer
It doesn't interest me what you do for a living.
I want to know what you ache for and if you dare to dream of meeting your heart's longing.
It doesn't interest me how old you are.
I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive.
It doesn't interest me what planets are squaring your moon.
I want to know if you have touched the centre of your own sorrow, if you have been opened by life's betrayals
or have become shrivelled and closed from fear of further pain.
I want to know if you can sit with pain, mine or your own, without moving to hide it, or fade it, or fix it.
I want to know if you can be with joy, mine or your own; if you can dance with wildness and let the ecstasy fill you
to the tips of your fingers and toes without cautioning us to be careful, be realistic, remember the limitations of being human.
It doesn't interest me if the story you are telling me is true.
I want to know if you can disappoint another to be true to yourself.
If you can bear the accusation of betrayal and not betray your own soul.
If you can be faithless and therefore trustworthy.
I want to know if you can see Beauty even when it is not pretty every day.
And if you can source your own life from its presence.
I want to know if you can live with failure, yours and mine,
and still stand at the edge of the lake and shout to the silver of the full moon, 'Yes.'
It doesn't interest me to know where you live or how much money you have.
I want to know if you can get up after the night of grief and despair,
weary and bruised to the bone and do what needs to be done to feed the children.
It doesn't interest me who you know or how you came to be here.
I want to know if you will stand in the centre of the fire with me and not shrink back.
It doesn't interest me where or what or with whom you have studied.
I want to know what sustains you from the inside when all else falls away.
I want to know if you can be alone with yourself
and if you truly like the company you keep
in the empty moments.
March 30
To practice properly Aikido, you must: Calm the spirit and return to the source. Cleanse the body and spirit by removing all malice, selfishness, and desire.
http://www.youtube.com/watch?v=5dUhsKfLc0k
- Loyalty and devotion lead to bravery. Bravery leads to the spirit of self-sacrifice. The spirit of self-sacrifice creates trust in the power of love.
- Budo is not a means of felling the opponent by force or by lethal weapons. Neither is it intended to lead the world to destruction by arms and other illegitimate means. True Budo calls for bringing the inner energy of the universe in order, protecting the peace of the world , as well as preserving, everything in nature in its right form.
If your opponent tries to pull you, let him pull. Don't pull against him; pull in unison with him. Aikido does not rely on weapons or brute force to succeed; instead we put ourselves in tune with the universe, maintain peace in our own realms, nurture life, and prevent death and destruction. The true meaning of the term "samurai" is one who serves and adheres to the power of love.
- Foster and polish the warrior spirit while serving in the world; illuminate the path according to your inner light.
- Even though our path is completely different from the warrior arts of the past, it is not necessary to abandon totally the old ways. Absorb venerable traditions into this Art by clothing them with fresh garments, and building on the classic styles to create better forms.
- Day after day train your heart out, refining your technique: Use the One to strike the Many! That is the discipline of the Warrior.
- The Way of a Warrior cannot be encompassed by words or in letters: grasp the essence and move on toward realization!
- The purpose of training is to tighten up the slack, toughen the body, and polish the spirit.
- Iron is full of impurities that weaken it; through the forging fire, it becomes steel and is transformed into a razor-sharp sword. Human beings develop in the same fashion.
- Instructors can impart only a fraction of the teaching. It is through your own devoted practice that the mysteries of Aikido are brought to life.
- The Way of a Warrior is based on humanity, love, and sincerity; the heart of martial valor is true bravery, wisdom, love, and friendship. Emphasis on the physical aspects of warriorship is futile, for the power of the body is always limited.
- A true warrior is always armed with three things: the radiant sword of pacification; the mirror of bravery, wisdom, and friendship; and the precious jewel of enlightenment.
Aikido is the principle of non-resistance. Because it is non-resistant, it is victorious from the beginning. Those with evil intentions or contentious thoughts are instantly vanquished. Aikido is invincible because it contends with nothing.
- There are no contests in Aikido. A true warrior is invincible because he or she contests with nothing. Defeat means to defeat the mind of contention that we harbor within.
- To injure an opponent is to injure yourself. To control aggression without inflicting injury is Aikido.
- The totally awakened warrior can freely utilize all elements contained in heaven and earth. The true warrior learns how to correctly perceive the activity of the universe and how to transform martial techniques into vehicles of purity, goodness, and beauty. A warrior's mind and body must be permeated with enlightened wisdom and deep calm.
- It is necessary to develop a strategy that utilizes all the physical conditions and elements that are directly at hand. The best strategy relies upon an unlimited set of responses.
- A good stance and posture reflect a proper state of mind.
- The key to good technique is to keep your hands, feet, and hips straight and centered. If you are centered, you can move freely. The physical center is your belly; if your mind is set there as well, you are assured of victory in any endeavor.
- Move like a beam of light: fly like lightning, strike like thunder, whirl in circles around a stable center.
- Techniques employ four qualities that reflect the nature of our world. Depending on the circumstance, you should be: hard as a diamond, flexible as a willow, smooth-flowing like water, or as empty as space.
- If your opponent strikes with fire, counter with water, becoming completely fluid and free-flowing. Water, by its nature, never collides with or breaks against anything. On the contrary, it swallows up any attack harmlessly.
- The techniques of Aikido are neither fast nor slow, nor are they inside or outside. They transcend time and space.
- When an opponent comes forward, move in and greet him; if he wants to pull back, send him on his way.
- The body should be triangular, the mind circular. The triangle represents the generation of energy and is the most stable physical posture. The circle symbolizes serenity and perfection, the source of unlimited techniques. The square stands for solidity, the basis of applied control.
- Always try to be in communion with heaven and earth; then the world will appear in its true light. Self-conceit will vanish, and you can blend with any attack.
- If your heart is large enough to envelop your adversaries, you can see right through them and avoid their attacks. And once you envelop them, you will be able to guide them along the path indicated to you by heaven and earth.
- Free of weakness ignore the sharp attacks of your enemies: Step in and act!
- Do not look upon this world with fear and loathing. Bravely face whatever the gods offer.
- Life itself is always a trial. In training, you must test and polish yourself in order to face the great challenges of life. Transcend the realm of life and death, and then you will be able to make your way calmly and safely through any crisis that confronts you.
- Be grateful even for hardship, setbacks, and bad people. Dealing with such obstacles is an essential part of training in Aikido.
- Failure is the key to success; each mistake teaches us something.
- In extreme situations, the entire universe becomes our foe; at such critical times, unity of mind and technique is essential - do not let your heart waver!
- At the instant a warrior confronts a foe, all things come into focus.
- Even when called out by a single foe, remain on guard, for you are always surrounded by a host of enemies.
- In our techniques we enter completely into, blend totally with, and control firmly an attack. Strength resides where one's ki is concentrated and stable; confusion and maliciousness arise when ki stagnates.
- There are two type of ki: ordinary ki and true ki. Ordinary ki is coarse and heavy; true ki is light and versatile. In order to perform well, you have to liberate yourself from ordinary ki and permeate your organs with true ki. That is the basis of powerful technique.
- In Aikido we never attack. An attack is proof that one is out of control. Never run away from any kind of challenge, but do not try to suppress or control an opponent unnaturally. Let attackers come any way they like and then blend with them. Never chase after opponents. Redirect each attack and get firmly behind it.
- Seeing me before him, the enemy attacks, but by that time I am already standing safely behind him.
- When attacked, unify the upper, middle, and lower parts of your body. Enter, turn, and blend with your opponent, front and back, right and left.
- Your spirit is the true shield.
- Opponents confront us continually, but actually there is no opponent there. Enter deeply into an attack and neutralize it as you draw that misdirected force into your own sphere.
- Do not stare into the eyes of your opponent: he may mesmerize you. Do not fix your gaze on his sword: he may intimidate you. Do not focus on your opponent at all: he may absorb your energy. The essence of training is to bring your opponent completely into your sphere. Then you can stand where you like.
- Even the most powerful human being has a limited sphere of strength. Draw him outside of that sphere and into your own, and his strength will dissipate.
- Left and right, avoid all cuts and parries. Seize your opponents' minds and scatter them all!
- The real Art of Peace is not to sacrifice a single one of your warriors to defeat an enemy. Vanquish your foes by always keeping yourself in a safe and unassailable position; then no one will suffer any losses. The Way of a Warrior, the Art of Politics, is to stop trouble before it starts. It consists in defeating your adversaries spiritually by making them realize the folly of their actions. The Way of a Warrior is to establish harmony.
- In your training do not be in a hurry, for it takes a minimum of ten years to master the basics and advance to the first rung. Never think of yourself as an all-knowing, perfected master; you must continue to train daily with your friends and students and progress together in Aikido.
- Progress comes to those who train and train. Reliance on secret techniques will get you nowhere.
- Fiddling with this and that technique is of no avail. Simply act decisively without reserve!
- If you perceive the true form of heaven and earth, you will be enlightened to your own true form. If you are enlightened about a certain principle, you can put it into practice. After each practical application, reflect on your efforts. Progress continually like this.
- Aikido can be summed up like this: True victory is self-victory; let that day arrive quickly! "True victory" means unflinching courage; "self-victory" symbolizes unflagging effort; and "let that day arrive quickly" represents the glorious moment of triumph in the here and now.
- Cast off limiting thoughts and return to true emptiness. Stand in the midst of the Great Void. This is the secret of the Way of a Warrior.
- The techniques of Aikido change constantly; every encounter is unique, and the appropriate response should emerge naturally. Today's techniques will be different tomorrow. Do not get caught up with the form and appearance of a challenge. Aikido has no form - it is the study of the spirit.
- Ultimately, you must forget about technique. The further you progress, the fewer teachings there are. The Great Path is really No Path.
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