Monday, April 23, 2007

A Thought on the Meaning of Life

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Adashsikra, April 23, 57 AG (IV)
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A Thought on the Meaning of Life
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Overcome your chief weakness and inspire others (who have the same weakness) to overcome theirs.
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Image: - -------------------------------------- ---Gustave Moreau - St. George and the Dragon (c. 1880).

Monday, January 22, 2007

The Gandalf Papers # 2. The Fortress and the Church

Adashsikra, January 22, 57 AG (IV).

The Fortress and the Church

To provide for the needs of body and soul we need to build two things for ourselves: a fortress and a church. This should not be taken literally but psychologically.
We need a fortress to resist life, to deal well in life. It means general education and preparation in order to ensure a good life for oneself.
The walls of the fortress represent the different sides of oneself that need to be developed.
There is the instinctive wall: we need to learn about the body, how to handle it, train it, keep it healthy and in good shape. This side also means learning about money, how to take care of the financial side. The most important two things to learn about money are: first, that you cannot become rich unless you learn to pay yourself first: that is, to keep aside some money from your salary and learn how to invest it wisely – to build economies, reserves, for times of old age, times of need. It is most important to learn to discipline yourself to delay gratification, from an all-round life point of view. This means to be able to distinguish present good from future good. Secondly, to acquire passive income: that means to have something that keeps making money for you even if you don’t do anything; it has to do with making something and selling it that gives royalties: writing books, or producing music or something like that… Statistics show that your best chance to become rich is to become an entrepreneur. This side of the fortress also refers to comfort and home. Learn what you need to learn in order to get yourself a good house, a good income.
The next wall is the wall of movement. It is learning crafts, acquiring practical skills: how to build, how to drive a car, how to cook, repair, saw, paint, dance – how to become handy with your limbs. Also ability to defend yourself – how to swim, how to fight. Traveling experience can be very useful.
The next wall is the emotional and social wall. It refers especially to learning how to deal with people; you have to be smart, to know how to speak and behave towards different people at different occasions. Know how to behave at a party or at work, how to speak with your cleaning lady as well as with your boss etc. Trying to be polite inside yourself – in your thinking and feeling – as well as outside – in speech and behavior. How to dress appropriately. It also refers to learning something about art: music, painting, poetry, film… For example learn how to play an instrument.
The fourth wall refers to the mind. You must have an active and richly furnished set of brains. First of all you must be very good at the profession you choose for yourself. You must get for yourself the reputation of an expert: oh, you want to know about coffee roasting, X knows everything about it, just ask him… Learn everything you need to know about your area of expertise. Besides this you must have some general culture to be sure: know a few languages, read a good literature book now and then, know your Shakespeare and your Goethe… Also very important: thinking for oneself, not going with everybody’s opinion.
Of course, some things can address several or all of these sides. Traveling for example: it addresses your social side if you meet people, your emotional side if you visit beautiful places, your intellectual side by opening your mind to new or different ideas, or learning new languages, your physical side, your instinctive side also because you have to cope with uncustomary circumstances and environment, climb mountains or bear unusual climate, eat unusual foods etc.
Another thing to keep in mind is that every one of us has a tendency more to one or another side: one is more artistically endowed, another has a talent for languages, another for engineering and yet other for cooking or healing etc. For a good life you need to take care to develop all sides of your being, not only one; with one only you will remain one-sided and will have a boring routine mono-color life. Life is tough. You will always meet with problems upon your path. (Economically speaking, the days of the stable, life-long working place are gone forever.) All-round development ensures that you can face these problems with relative ease and will be able to find your way wherever life throws you.
The church is a more delicate issue. It means more or less keeping your best thoughts, feelings, ideals, your highest aspirations and beliefs separate from all the rest. Life is often a muddy affair and we don’t always meet good people or good places or good situations. It is best to build an island for oneself, psychologically speaking, to insulate oneself from life. It is sometimes said about brilliant scientists, discoverers and artists, that they stuck with their highest vocation despite failures, criticisms and disbelief from others. Thus Edison who made such genius discoveries despite the fact that he was thrown out of elementary school. You have to keep your best and highest self insulated from the rest, from life-as-usual, otherwise the slightest problem or critique will discourage and disappoint you and make you give up… Do not let criticism, disbelief, depression, negativity, cynicism, temporary failures touch your church. This, by the way, points to one possible meaning of the story of the ark of Noah.
If you think about this a little I’m sure you can find examples for yourself from life or literature or movies about people who have castle and church or not. Some people do not have castles, they are weak and impractical in their dealings in life, and it seems life and other people are always trampling them underfoot. Those who only have church tend to live in imagination and to be always disappointed and complaining about life. Some do not have church, for example in Shakespeare’s “Othello”, the character Iago – he is smart, cunning, perceptive, but has nothing higher in himself, he lives for a cheap, cynical kind of cleverness and only sees the lower side of people; to a certain extent he can be said to have a fortress, but it is not infallible: he underestimates Emilia, he would not believe someone was willing to give up one’s life for the sake of the truth…
These ideas are not as easy as they sound. One should think about them oneself – make them one’s own… Think about your life, what do you want to get out of it, what problems do you expect to face, what are your aims, what higher something do you believe in. And where are you now, how far from or how close to your aims, how many things you don’t know which you wish or should know. How well can you deal with life, people, situations… Are you easily discouraged, do you tend to not take seriously your best and highest aspirations because of what others may say…? Think, find your own examples, make your own plans.
Remember, for the welfare of thy body and soul, to build thyself a castle and a church.
Be good, be well!

References
M. Nicoll – Psychological Commentaries. 1952.
A. Bloom – Shakespeare’s Politics. 1964.
S.R. Covey – The 8th Habit. 2004.

Images:
Albrecht Altdorfer - Allegory of the Royal Trip. 1531; Oil on panel; Staatliche Museen, Gemäldegalerie, Berlin, Germany.
http://www.ibiblio.org/wm/paint/auth/altdorfer/allegory.jpg
Vicent van Gogh – L'église d'Auvers-sur-Oise (The Church at Auvers-sur-Oise) 1890 (220 Kb); Oil on canvas, 94 x 74 cm (37 x 29 1/8 in); Musee d'Orsay, Paris.
http://www.ibiblio.org/wm/paint/auth/gogh/gogh.eglise-auvers.jpg
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© AES, 2007.

Wednesday, May 24, 2006

Pythagorean Music (with links)

Cevorksikra, May 24, 56 AG (IV)

Pythagorean Music

What is music? Why do we make music? Why do we sing? Why do we dance? The answers that most of us would be inclined to give today are prone to be very different from the ancients’ understanding of music. Whereas most music made today is subjective (both in its composition and in its effects), the best and highest music of older times, like the music of Pythagoras, of Sufi’s, of Bach, was objective, i.e. based on science, on knowledge of the laws of vibrations and on calculated, beneficial, effects of (combinations of) sounds. Here is an excerpt from a description of Pythagorean understanding and use of music:
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“Since they held that harmony must be determined not by the sense perceptions but by reason and mathematics, the Pythagoreans called themselves Canonics, as distinguished from musicians of the Harmonic School, who asserted taste and instinct to be the true normative principles of harmony. Recognizing, however, the profound effect of music upon the senses and emotions, Pythagoras did not hesitate to influence the mind and body with what he termed "musical medicine." […]
Pythagoras cured many ailments of the spirit, soul, and body by having certain specially prepared musical compositions played in the presence of the sufferer or by personally reciting short selections from such early poets as Hesiod and Homer. In his university at Crotona it was customary for the Pythagoreans to open and to close each day with songs--those in the morning calculated to clear the mind from sleep and inspire it to the activities of the coming day; those in the evening of a mode soothing, relaxing, and conducive to rest. At the vernal equinox, Pythagoras caused his disciples to gather in a circle around one of their number who led them in song and played their accompaniment upon a lyre.
The therapeutic music of Pythagoras is described by Iamblichus thus: "And there are certain melodies devised as remedies against the passions of the soul, and also against despondency and lamentation, which Pythagoras invented as things that afford the greatest assistance in these maladies. And again, he employed other melodies against rage and anger, and against every aberration of the soul. There is also another kind of modulation invented as a remedy against desires." (See The Life of Pythagoras.)” -
(Source: ‘The Pythagorean Theory of Music and Color’, in: The Secret Teachings of All Ages, by M.P. Hall, 1928. http://www.sacred-texts.com/eso/sta/sta19.htm / Illustration: 'Pythagoras, the First Philosopher', ibid.: http://www.sacred-texts.com/eso/sta/sta15.htm )
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In the twentieth century, in the West, G.I. Gurdjieff and Thomas de Hartmann have resurrected the forgotten science of objective music.
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Gurdjieff & friends in France; harmonium music played by G. (9 min.):
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A demonstration of Gurdjieff sacred dances (24 min.):
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Rebecca Lytle Memorial Scholarship Concert (incl. music of Gurdjieff, Liszt, a.o.) (1h 28min):
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Gurdjieff/De Hartmann - Kurd Melody for Two Flutes:
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Gurdjieff/De Hartmann - Sayyid Song and Dance:
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Gurdjieff/De Hartmann - Prayer and Despair:
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Gurdjieff/De Hartmann – Ritual of a Sufi Order (1,6 Mb):
http://www.sufism.ru/4thway/mp3/Gurdjieff%20De%20Hartmann%20-%20Ritual%20of%20a%20Soufi%20Order%20-%2006.mp3
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Gurdjieff/De Hartmann – Chants and Dances (0,8 Mb):
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Gurdjieff/De Hartmann - 1st Obligatory:
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Gurdjieff/De Hartmann – Sayyid Chant; Song of the Fisherwomen; Hindu Melody; Song of the Aisors; played by Alessandra Celletti:
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Gurdjieff/De Hartmann – Hymn No. 4, played by Elsa Denzey:
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Gurdjieff/De Hartmann - Rejoice Beelzebub, played by Elsa Denzey:
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Gurdjieff/De Hartmann - Holy Affirming, Holy Denying, Holy Reconciling:
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Gurdjieff/De Hartmann - Hymn for Easter Thursday:
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Gurdjieff/De Hartmann - Reading from a Sacred Book:
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Gurdjieff/De Hartmann - Greek Letters Prayer:
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Gurdjieff/De Hartmann - The Bokharian Dervish Hadji-Asvatz-Troov:
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Gurdjieff/De Hartmann - Vespers Anthem:
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Movements from the movie 'Meetings with Remarkable Men' (3 min.):
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Gurdjieff/De Hartmann - Alleluia:
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(For more information about Gurdjieff’s music:
and also:
For information about Gurdjieff’s sacred dances or Movements:

Friday, May 19, 2006

My Favorite Essays on Shakespeare (with links)

Maikosikra, May 19, 56 AG (IV)

My Favorite Essays on Shakespeare

When I was about 10 years old, I received from my father a children’s magazine; it contained among other stories and articles, an illustrated version of Shakespeare’s “A Midsummer Night’s Dream”. My first, unforgettable encounter with the great Bard’s magic. The fairy tale was impressed in my soul, never to leave me since. Years after, I read several plays and sonnets, and though they touched me profoundly, I could not say I understood them beyond the mere literal story level. I felt there was much more to learn from Shakespeare but I needed some expert comment in order to access the inner layers of meaning (psychological, philosophical, political) in the plays and sonnets. Needless to add, I found nothing but boring dead platitudes in school textbooks. Just when my quest for understanding Shakespeare had almost succumbed, I discovered Allan Bloom’s commentary on Othello. An event nothing short of an epiphany. Here it was – Shakespeare’s psychological and political wisdom, expounded by someone who understood the dramatist’s true stature, someone who really thought the meaning of the play as lively and relevant for the 17th, the 20th and the 25th century alike… Afterwards I was lucky enough to discover more outstanding comments on Shakespearian plays. Here is a list of them, with links to online texts when available.
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Allan Bloom with Harry V. Jaffa
Shakespeare’s Politics
The University of Chicago Press, Chicago & London, 1964, 150p.

George Anastaplo
The Artist as Thinker. From Shakespeare to Joyce.
Swallow Press, Chicago/Athens Ohio/London, 1983, 499p.

Beryl Pogson
The Esoteric Significance of ‘Cymbeline’
http://www.sirbacon.org/esotericcymbeline.htm

Beryl Pogson
The Esoteric Meaning of ‘Twelfth Night’
From ‘Baconiana’, Spring 1948
http://www.sirbacon.org/pogson12thnight.htm

Theodore Dalrymple
The Dystopian Imagination
http://www.city-journal.org/html/11_4_oh_to_be.html

Theodore Dalrymple
Why Shakespeare Is For All Time
http://www.city-journal.org/html/13_1_oh_to_be.html

Theodore Dalrymple
Sex and the Shakespeare Reader
http://www.city-journal.org/html/13_4_oh_to_be.html

Theodore Dalrymple
When Islam Breaks Down
http://www.city-journal.org/html/14_2_when_islam.html

Theodore Dalrymple (The Spectator, Sep. 14, 1996)
Second opinion.
SOMETIMES my patients put me in mind of Shakespeare…
http://www.findarticles.com/p/articles/mi_qa3724/is_199609/ai_n8745166

Theodore Dalrymple
Truth vs. Theory
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Henry T. Edmondson III (2002)
Rethinking the Values of War. The Trojan Battle Deliberations in Troilus and Cressida
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David M. Wagner (2002)
Civil Blood. The Political Science of Romeo and Juliet
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Paul A. Cantor (winter 2006)
Playwright of the Globe
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General ressource: Wikipedia's article on Shakespeare, with biography, bibliography, links to the complete works and further reading

Thursday, April 27, 2006

The Gandalf Papers. I.1. What Is Wisdom?

Midosikra, April 27, 56 AG (IV)

The Gandalf Papers
I.1
What Is Wisdom?
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Wisdom is truth applied in a practical way. Undiluted truth about anything, made public regardless of context (when, where, how, to whom) is bitter medicine that will seldom be accepted in gratitude. Nor is it likely to do much good to either giver or receiver, more often to the contrary. Wisdom entails sensitivity to context. The ability to speak and behave wisely at each moment requires great knowledge, great being and great understanding. Truth or conscience, yes, and more…
For example, according to Marx, religion is the opiate of the masses. He actually said something profounder than that, but this bit is what is most retained by most people… Hence the necessity for attention to context, both by a writer as by a reader, in order to avoid distortion or misapprehension.

Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people. The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusions.
Karl Marx, 'Critique of Hegel’s Philosophy of Right'
http://atheism.about.com/od/weeklyquotes/a/marx01.htm

Religion cannot be the opium of the people tout court, for the reason that there are several kinds of people and several kinds of religion. For some religion is a guide, for others it is a policeman. For many it may be like an opiate, but they haven’t got better lives since the enlightenment philosophers have started to drench religion in the cold fires of science and rationality. (But what kind of science? And what kind of rationality?) Religiousness has become an endangered species indeed, yet superstition is thriving in the world at large.
Look in many houses in the civilized world, and you will notice just such a collection of assorted house gods as the Lari & Penates of the Romans of old: Christian Bibles aside Buddhist scriptures, Hindu epics on the same shelf with Sufi poetry and Zen anecdotes etc. According to personal taste, in one library there will be more space devoted to Luther or Calvin, in another library to Osho or Krishnamurti, in yet other to kabala or astrology and so on. It is nevertheless sadly obvious that the long-sought moment when people would accept different gods and various religions, and seek wisdom from all available fountains, coincides with the unfortunate loss by these religions of the power to positively affect the lives of people. (Ibsen insisted that truths are not such long-lived Methusalems as usually thought.) There are several toothless lions in everyman’s easygoing pet collection. In this world of endless absurdities shallow acceptance from the west and neo-pagan fundamentalism from the east are the prevalent simulacra of religious belief.
The change of worldview due to scientific progress has been beautifully captured by Al. Koyré in his book ‘From the Closed World to the Infinite Universe’. But what secularism has added in metrical accuracy it has taken away in perhaps more important matters. Dostoevsky already foresaw the terror and ruthlessness that atheist politics will have wrought. Now secular-conservative wonder Theodore Dalrymple deplores the egotism, victimism, complacency and general moral squalor that have taken over the souls destitute of religion and that are spreading throughout western society from bottom up. In his article in the New Statesman from April 21, 2003 he concludes that it is impossible to lead a decent life without the aid of religion.
Some decades ago philosopher Leo Strauss had recognized the lack of authority, manifesting under the twin aspects of libertinism and relativism, eroding western civilization from within, as historical religions crumble and German (pseudo)philosophy (Marx, Nietzsche, Freud, Weber, Heidegger) takes their place. (Incidentally, precisely the opposite phenomenon had happened in the Middle Ages, when at a certain point the excess of authority from the Roman Catholic church paralyzed society, free inquiry and the arts – which caused among others the acid reaction of a Machiavelli, as Strauss set out to explain in his momentous opus, 'Thoughts on Machiavelli'.) Strauss thought a return to the fountains of both religion and philosophy, or the Bible and Socrates, yields the vital elixir that western society has need of most. He hoped – without illusions – for another Renaissance.
Although I have all the respect for those of us who manage to sustain a pure belief and practice of their traditional religion, it is my opinion that the old religions (or at least their old institutionalized forms) are rundown for all practical purposes. The new age sects I think are mostly sham, even if of the well-meaning kind. I think we do need philosophy and religion. I have no problem to see in Leo Strauss a new Socrates, a worthy philosophical root of the Renaissance-to-occur: he did return to the fountain of ancient philosophy and set out with its aid to bring genuine philosophy back on the stage of western civilization. In my eyes at least he succeeded cum laude. (To attest to the fertility of his work I need only mention Allan Bloom and HR Patapievici, though I could mention much and many more than that...)
It is more difficult to assess the religious question. We need a sturdy religious teaching that is fitted for our modern times, that responds to the needs and problems of modern (or postmodern, and even post-postmodern) men and women, a teaching that does not depend on uncritical belief, that does not contradict the finds of science and that does not condone self-righteous sentimentality… Whether such an updated teaching already exists or has yet to appear is a question that I leave to the personal judgment of each of you, esteemed readers.

About the painting:
Veronese, Paolo (Paolo Caliari) (1528-88).
Allegory of Wisdom and Strength c. 1580; Oil on canvas, 214.6 x 167 cm; Frick Collection, New York
http://www.ibiblio.org/wm/paint/auth/veronese/i/wisdom-strength.jpg

Second thoughts
Rereading the above after a while, I found this article of mine not so good. It says at most half the truth, and even that not very well.
The other half: now it is very important to speak out certain truths, purely and simply, because of the predominance and malignance of multiculti and PC speech, selfcensorship, the lying in politics and the press. (See Bill Bonner's 'Extraordinary Popular Headlines', in The Daily Reckoning from March 31, 2006:

Copyright AES, 2006.

Monday, April 24, 2006

Lectori salutem! (Welcome to my blog)

Adashsikra, second orthodox Easter day, 24 April 56 AG (Fourth Age)

Lectori salutem!

This is a first in my life: my very first blog-experience.
The whithertos and whyfors are as yet in statu nascendi.
Below, two poems that sound this holy day's note.

Alice
from Amsterdam

#1. From 'Sylvie and Bruno' by Lewis Carroll

Is all our Life, then, but a dream
Seen faintly in the golden gleam
Athwart Time's dark resistless stream?

Bowed to the earth with bitter woe,
Or laughing at some raree-show,
We flutter idly to and fro.

Man's little Day in haste we spend,
And, from its merry noontide, send
No glance to meet the silent end.


#2. Sonnet 146, by William Shakespeare

Poor soul, the centre of my sinful earth -
My sinful earth these rebel powers array -
Why dost thou pine within and suffer dearth,
Painting thy outward walls so costly gay?
Why so large cost, having so short a lease,
Dost thou upon thy fading mansion spend?
Shall worms, inheritors of this excess,
Eat up thy charge? is this thy body's end?
Then, soul, live thou upon thy servant's loss,
And let that pine to aggravate thy store;
Buy terms divine in selling hours of dross;
Within be fed, without be rich no more:
So shall thou feed on Death, that feeds on men,
And Death once dead, there's no more dying then.

About the painting:
Hieronymus Bosch, Death and the Miser (c. 1490).
Oil on wood, 93 x 31 cm (36 5/8 x 12 1/8 in); National Gallery of Art, Washington.
http://www.ibiblio.org/wm/paint/auth/bosch/death-miser/