Movement 11 - Lord Have Mercy Performance on 25 April 2010 in Gwangju/South Korea by Seekers of Truth. Dance no. 5 of 10. Visit http://cafe.daum.net/dharmameditation for more information (in Korean) . --------------------------------------------------------------- We don't claim this Gurdjieff Movement presentation to be complete and correct (if such a thing exists). It is not our intention to convey the correct way of performing a Gurdjieff Movement through the internet. Though the movements are extremely beautiful and designed with genius, their technicality is our second concern. For us they are a means to our primary concern, which is the inner process of the people performing them. For us Gurdjieff Movements are a means to be more conscious and aware, a technique of inner growth. If something touches the audience and some seed is planted in them, we are happy about that too. If anyone achieves to more than 20 sec of continuous self-awareness, that is wonderful. If anyone takes up the courage to strive for more than 30 sec on a daily basis, that is good enough to make our efforts worthwhile.

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Gurdjieff Sacred Dance - Movement 11 - YouTube

Da Wikipedia, l'enciclopedia libera.

Georges Ivanovi Gurdjieff, (in armeno: ?, traslitterato: Georgi Gyowriew; in russo: ?, traslitterato: Georgij Ivanovi Gjurdiev; in greco ), noto nella forma latinizzata francese Georges Gurdjieff (pron. [ rdif]), o G.I. Gurdjieff (Alexandropol, 14 gennaio 1872[1] Neuilly-sur-Seine, 29 ottobre 1949), stato un filosofo, scrittore, mistico e "maestro di danze" armeno.

Di origini greco-armene, visse a lungo in Turchia e in Francia. Il suo insegnamento combina sufismo, scuola mistica dell'Islam (in particolare studi sulle danze sacre dei dervisci), e altre tradizioni religiose (cristianesimo, sikhismo, buddhismo, induismo), esoterismo e filosofia, in un sistema sincretico di tecniche psicofisiche e meditative che cerca di favorire il superamento degli automatismi psicologici ed esistenziali che condizionano l'essere umano.

L'insegnamento fondamentale di Gurdjieff che la vita umana vissuta in uno stato di veglia apparente prossimo al sogno. Per trascendere lo stato di sonno (o di sogno) elabor uno specifico lavoro su s stessi al fine di ottenere un livello superiore di vitalit e consapevolezza. La sua tecnica prevede il raggiungimento di uno stato di calma e isolamento, a cui segue il confronto con altre persone.

Dopo aver attratto a s un consistente numero di allievi e discepoli tra i quali vi erano persone di una certa rilevanza, fond una scuola per lo sviluppo spirituale, chiamata Istituto per lo Sviluppo Armonico dell'Uomo. Gurdjieff fu noto anche come insegnante di danze sacre. La Scuola, una volta a Parigi, prende il nome di Institut Gurdjieff.

Negli anni, l'insegnamento di Gurdjieff ha influenzato diversi personaggi noti della cultura e della letteratura: fra questi, uno dei pi importanti architetti statunitensi del XX secolo, Frank Lloyd Wright, che spos in seconde nozze Olgivanna Hinzenberg, allieva di Gurdjieff e che gli tribut un pubblico riconoscimento durante un congresso svoltosi dopo la morte del maestro. Suoi allievi furono anche la scrittrice Pamela Lyndon Travers, nota per avere creato il personaggio di Mary Poppins e Ren Daumal, scrittore francese che entr in contatto con le sue idee attraverso Alexandre Gustav Salzmann, oltre alla celebre poetessa e scrittrice Katherine Mansfield che, affetta da tubercolosi, volle passare l'ultimo periodo della sua vita accanto al Maestro, vivendo quasi come un eremita in una casetta che Gurdjieff le aveva offerto nella sua tenuta.

L'influenza gurdjieffiana, inoltre, presente anche nella pedagogia grazie al "Modello educativo Etievan", creato da Nathalie de Salzmann de Etievan (figlia di Alexandre e Jeanne de Salzmann) e applicato in diversi collegi del Sudamerica, diffusi tra Venezuela, Cile e Bolivia. Le sue idee hanno anche influenzato diversi artisti, come il cantautore Franco Battiato, e pensatori - tra cui Osho Rajneesh e la New Age - nel corso del XX secolo e in seguito.

Gurdjieff nasce in una data imprecisata (egli avrebbe indicato la mezzanotte all'inizio del giorno del nuovo anno, cio del 14 gennaio) tra il 1866 e il 1877 nella citt di Alexandropol nell'Armenia russa (oggi Gyumri, Repubblica di Armenia) da padre greco (che insieme ad altre professioni anche ashukh, cantastorie) e madre armena.[2] Alcuni autori (come James Moore) optano per il 1866. Sia l'amica Olga de Hartmann che la segretaria Louise Goepfert March, credevano che fosse nato nel 1872. Un passaporto indicava il 28 novembre 1877, ma non coincide con quello da lui sostenuto. Sulla pietra tombale comunque incisa la data del 1872.[3]

Dopo che la famiglia si trasferisce nella citt turca di Kars, Gurdjieff riceve un'educazione religiosa dal suo tutore, il decano Borsh, con cui studia medicina e ingegneria, e prende in considerazione il sacerdozio nella chiesa ortodossa.[2]

Dall'estate del 1885 comincia un lungo percorso in diverse tradizioni spirituali, in particolare quella sufi. Il suo viaggio di ricerca inizi a Costantinopoli (oggi Istanbul) per studiare i dervisci Mevlevi e Bektaschi.[2]

Tra il 1887 e il 1907 forma un gruppo chiamato "Cercatori della verit", compie numerosi viaggi in Medio Oriente, in India, che lo portano dall'Asia Centrale fino al Tibet (dove assiste al massacro dei tibetani da parte dei britannici a Guru e alla successiva conquista di Lhasa). Il motivo (o la suggestione) che lo spinge a continuare il suo pellegrinaggio per vent'anni la ricerca di una misteriosa "Confraternita di Sarmoung", ipoteticamente sviluppatesi nel 2500 a.C. in Babilonia, di cui aveva trovato un riferimento nel 1886. Egli conduce anche ricerche di antichi documenti egizi.[2]

Gurdjieff racconta (in modo romanzato e metaforico) questo periodo della sua vita nel romanzo autobiografico Incontri con uomini straordinari da cui, nel 1978, il regista Peter Brook ricaver l'omonimo film.[2]

Nel 1907, a Tashkent, inizia a insegnare "Scienze Soprannaturali". Nel 1912 forma un primo gruppo a Mosca, e nel 1913 un altro a San Pietroburgo.

Secondo un suo racconto, in questo periodo si sostent anche con lavori bizzarri e talvolta truffaldini, tra cui il venditore di uccelli, in cui spacciava per preziosi canarini uccelli di valore inferiore.[4]

Nel 1915, Gurdjieff accetta Piotr Demianovi Ouspensky (autore del Tertium Organum, un trattato sulla natura dell'universo) come allievo a Mosca. Ouspensky, uomo di cultura e scrittore, fu il tramite per il pensiero di Gurdjieff in Occidente e avrebbe in seguito testimoniato nel libro Frammenti di un insegnamento sconosciuto (tradotto in Italiano da Henri Thomasson) l'esperienza dell'insegnamento di Gurdjieff.

Nel 1916 e 1917 entrano nel gruppo anche il compositore e pianista Thomas de Hartmann e sua moglie Olga Arkadievna de Hartmann. A de Hartmann Gurdjieff detter varie composizioni per pianoforte che vennero pubblicate a nome di entrambi.[2]

Dopo la rivoluzione russa Gurdjieff si rifugia a Essentuki vicino al Mar Nero, dove inizia a sperimentare con alcuni allievi il suo "Laboratorio di Consapevolezza", spostandosi poi in altre localit fra cui Tiflis (oggi Tbilisi), in Georgia. Qui nel 1919 Gurdjieff incontra l'artista Alexandre Gustav Salzmann e la moglie Jeanne Matignon de Salzmann, che aveva studiato danza sotto la guida di mile Jacques-Dalcroze.[2] In collaborazione con Jeanne, Gurdjieff elabora i suoi movimenti, o danze sacre, che presenta per la prima volta a Tiflis nel giugno 1919. Nello stesso anno costituisce l'Istituto per lo Sviluppo Armonico dell'Uomo.[2]

Nel 1920 Gurdjieff e l'Istituto per sfuggire alla guerra civile si trasferiscono a Costantinopoli (oggi Istanbul).[2]

Il 24 novembre 1921 Gurdjieff tiene a Berlino la sua prima conferenza europea. Nel frattempo Ouspensky in Inghilterra aveva divulgato il lavoro di Gurdjieff raccogliendo attorno a s molti allievi. Gurdjieff acquist la tenuta di le Prieur des Basses Loges a Fontainbleu-Avon, alle porte di Parigi, dove si stabilisce nel 1922. Al Prieur fonda una grande Casa di Studi in cui vissero e lavorarono accanto a lui artisti, scrittori, pittori, matematici, filosofi, architetti, musicisti, e ogni genere di individui, impegnati in una seria e profonda ricerca interiore. Qui organizz una vera e propria comunit indipendente con pascoli, coltivazioni, diverse attivit lavorative orientate ad un "intenso lavoro su di se". I "movimenti" o "danze sacre" erano il coronamento del suo insegnamento.[2]

Le serate di musica e danze sacre organizzate da Gurdjieff riscuotono interesse tra numerosi intellettuali anche oltre i confini europei, tanto da organizzare nel 1924, e negli anni successivi, diverse tourne negli Stati Uniti.[2]

Sempre nel 1924 ebbe un gravissimo incidente automobilistico che quasi lo uccise, e al quale fece seguito una lunga e dolorosa convalescenza, assistito dalla moglie e dalla madre (morta di cancro nel 1926). Questo cambi anche l'orientamento del suo lavoro.[2]

Gurdjieff deve lasciare il Prieur nel 1932, e lo perde definitivamente a causa di difficolt economiche nel 1933. Allo scoppio della seconda guerra mondiale, Gurdjieff abita in un piccolo appartamento in Rue des Colonels-Renard al numero 6, e si rifiuta di abbandonare Parigi quando le truppe tedesche la occupano. Pare che sia riuscito a intessere rapporti anche con gli occupanti.[2]

Gurdjieff continua tuttavia a insegnare le sue idee e le sue tecniche nella Parigi occupata e nei frequenti viaggi negli Stati Uniti. Nel 1924 fond dei gruppi negli Stati Uniti diretti da Alfred Richard Orage. Inizi a scrivere una serie di opere con lo scopo di trasmettere i fondamenti del suo insegnamento per le generazioni a venire.[2]

Negli anni 1936-1937 anima il gruppo "La Corda" (The Rope), costituito da scrittrici americane lesbiche, fra cui Margaret Anderson e Jane Heap, che erano state le fondatrici della Little Review a New York.[2]

Dopo la fine della Guerra, dal 1945 l'opera di Gurdjieff volta a riunire tutti i propri allievi sparsi per il mondo (Parigi, Londra, New York), dando vita a un intenso periodo di lavoro nell'appartamento parigino di Rue des Colonels-Renard.[2]

Nel 1948 le sue condizioni di salute si aggravano. Muore il 29 ottobre 1949 all'Ospedale Americano di Neuilly, dopo avere trasmesso le sue ultime istruzioni a Jeanne de Salzmann.[2] lei, a partire dal 1950, seguendo le istruzioni del Maestro, a organizzare i tanti gruppi di allievi nella Scuola diffusa in tutto il mondo e nota ancora oggi sotto il nome Gurdjieff Foundation, i cui centri principali sono Parigi ("Institut Gurdjieff"), New York ("Gurdjieff Foundation"), Londra ("The Gurdjieff Society") e Caracas ("Fundacin Gurdjieff Caracas"), e che presente anche in Italia con il nome di "Associazione o Centro Italiano Studi sull'Uomo G.I. Gurdjieff" e le sedi di Milano, Torino, Roma, Palermo, Cagliari. Dopo Jeanne de Salzmann, sar suo figlio Michel de Salzmann ad occuparsi a livello internazionale della Scuola, fino alla sua morte avvenuta nel 2001.

L'organizzazione denominata The Gurdjieff Foundation dunque l'espressione delle Scuole di Parigi, New York, Londra e Caracas, che vennero create seguendo le dirette istruzioni di Georges Ivanovitch Gurdjieff. Scopo dell'Associazione Internazionale delle Fondazioni Gurdjieff, definita a volte semplicemente come "la Scuola di Gurdjieff", di preservare l'essenza, la specificit e l'integrit dell'insegnamento del maestro.

Sono numerosi gli allievi anziani di Gurdjieff ad aver continuato il proprio lavoro all'interno della Fondazione dopo la sua morte. Fra questi, si ricordano Olga Arkadievna de Hartmann, Henri Tracol, Henriette Lannes, William Segal, John Pentland, Michel De Salzmann, William Welch, Louise Welch e molti altri. In Italia, l'organizzazione stata costituita a partire dai primi anni settanta da Henri Thomasson. Le teorie di Gurdjieff furono trattate anche dal famoso mistico e guru indiano Osho Rajneesh (riprese in particolare l'uso del corpo e del movimento, la necessit di creare meditazioni adatte all'uomo moderno e occidentale e alcuni comportamenti appositamente provocatori), che tuttavia giudic il sistema del filosofo armeno "incompleto".[5]

Fra i discepoli e ammiratori attuali pi noti, vi sono il regista teatrale inglese Peter Brook - il cui film Incontri con uomini straordinari e la sua autobiografia I fili del tempo riportano ampie testimonianze della sua vicinanza all'insegnamento di Gurdjieff -, il polistrumentista e compositore britannico Robert Fripp (fondatore dei King Crimson), il cantautore e regista Franco Battiato (riferimenti alle tematiche del filosofo e mistico armeno si trovano ad esempio in brani come Il Re del mondo, Centro di gravit permanente e Voglio vederti danzare), la cantante Alice, il pianista e compositore Roberto Cacciapaglia, il politico e imprenditore Gianroberto Casaleggio.[6]. Il cantante e compositore inglese David Sylvian.

Gurdjieff afferm che l'uomo non nasce con un'anima, ma che la deve creare durante l'arco della sua vita, altrimenti morir come un cane, ossia senz'anima. Per "anima", egli si riferiva alla coscienza superiore, distinta dalla coscienza ordinaria degli esseri umani, definita come una forma di sonno, sostenendo che gli stati di coscienza superiori sono possibili. Fece riferimento allo strumento dell'attenzione come mezzo per accedere a nuove percezioni ed al "ricordo di s". Insegn attraverso lo strumento delle "danze sacre" o "movimenti" di gruppo, accompagnati da musiche composte in collaborazione con il musicista Thomas de Hartmann, musiche che Gurdjieff compose ispirandosi a ci che aveva sentito e assimilato durante i suoi viaggi.[7]

Gurdjieff propose una sua personale classificazione delle tradizioni spirituali esistenti[7]:

Secondo Gurdjieff[7], le "vie" tradizionali per lo sviluppo interiore dell'uomo risultano inadatte alla vita dell'uomo occidentale, in quanto richiedono l'abbandono della vita ordinaria per dedicarsi interamente ad esse.[7]

La Quarta Via (termine introdotto da Ouspensky, in quanto Gurdjieff usava solo l'espressione "lavoro su di s"), la "via dell'uomo astuto", pone l'accento sull'armonizzazione dell'uomo in tutte le sue parti costituenti, permettendogli di poter continuare la propria vita quotidiana normalmente. La sua particolarit consiste nell'essere attiva nella vita di tutti i giorni, perch propone l'apprendimento di un sapere antichissimo, tramandato esclusivamente oralmente e per pratica diretta, con il quale l'uomo addormentato pu risvegliarsi dal suo torpore profondo, iniziare a conoscere se stesso, ed "aprirsi" a quelle zone luminose interiori, inesplorate e sacre, attraverso il primo raggiungimento di una nuova qualit di Essere.[8]

Piotr Demianovitch Ouspensky lo descriveva cos:

Secondo Pietro Citati, che ha dedicato un saggio a Katherine Mansfield[9], Gurdjieff "emanava una forza sinistra" e "torturava i suoi discepoli". Tra quei discepoli la Mansfield era stata accolta a Fontainebleau, dove incontr anche la vedova del suo autore prediletto Anton Cechov, durante lo stadio terminale della malattia che la condusse alla morte, secondo Citati a causa delle privazioni e delle pratiche "sciamaniche" a cui si sarebbe sottoposta nella comunit di Gurdjieff, su consiglio del maestro. Rest nella comunit per circa tre mesi, fino alla morte, in una piccola casa messale a disposizione.[10]

Ben diversa da quella del saggista italiano la versione dell'eminente anglista Nadia Fusini, che sulla base di documenti autografi (tra cui i diari e le lettere della Mansfield al marito, pubblicate in un Epistolario tradotto anche in italiano) ha pubblicato una biografia accurata della scrittrice (bench inserita in un romanzo che le fa da cornice)[11]. A Fontainebleau tra danze, meditazioni, lavoro duro, incontri, la grande scrittrice neozelandese decide dove e come morire e scrive nelle sue ultime pagine di diario Al Sole va chi morendo pensa al Sole. Gurdjieff venne per accusato gi all'epoca di essere "l'uomo che uccise Katherine Mansfield".[12] Tuttavia autori come James Moore e il contemporaneo (amico di Gurdjieff e conoscente della Mansfield) Piotr Demianovi Ouspensky[13] affermarono che la Mansfield sarebbe comunque morta molto presto dato lo stadio avanzato e incurabile della tubercolosi, e che Gurdjieff rese invece felici e appaganti i suoi ultimi giorni di vita.[14]

Secondo alcuni, Gurdjieff indossava appositamente una "maschera di apparente fraudolenza" per percorrere la via che i sufi chiamano la via di malamat ossia la "via del biasimo", consistente nello scandalizzare appositamente, come un maestro zen, ad esempio comportandosi anche in maniera incoerente o poco consona.[15] Henri Tracol scrisse che per esempio, non ha mai esitato a far sorgere dubbi su s stesso con il tipo di linguaggio che usava, con le sue contraddizioni calcolate e col suo comportamento, ad un punto tale che la gente intorno a lui, in particolare chi aveva la tendenza ad idolatrarlo ciecamente, fosse finalmente costretta ad aprire gli occhi sul caos delle sue reazioni.[15]

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Georges Ivanovi Gurdjieff - Wikipedia

BERNARD SHAW (1856-1950), the acclaimed dramatist, critic and social reformer, was born in Dublin where he grew up in an atmosphere of genteel poverty. He attended four schools and was tutored by a clerical uncle, but left his formal schooling behind him at the age of 15. He developed a wide knowledge of music, art and literature under the influence of his mother, a singer and vocal music teacher, and as a result of his visits to the National Gallery of Ireland. In 1876 he moved to London, where he spent his afternoons in the British Museum, and his evenings pursuing his informal education in the form of lectures and debates. Bernard Shaw declared himself a socialist in 1882 and joined the Fabian Society in 1884; soon he distinguished himself as a fluent and effective public speaker and an incisive and irreverent critic of music, art and drama.

Shaws first play, Widowers Houses, was produced privately in 1892 for the members of a progressive theatre club called the Independent Theatre Society. It was followed by The Philanderer and Mrs Warrens Profession. Published as Plays Unpleasant (1898), these Bernard Shaw plays reflect Shaws admiration for the new drama of Ibsen. More palatable, though still rich with challenges to conventional middle-class values, were his Plays Pleasant (1898) which included Arms and The Man, Candida, The Man of Destiny and You Never Can Tell. In 1897 Shaw attained his first commercial success with the American premiere of The Devils Disciple, which enabled him to quit his job as a drama critic and to make his living solely as a playwright. In 1898 he married Charlotte Payne-Townshend, an Irish heiress whom he had met through his Fabian friends Beatrice and Sidney Webb.

Bernard Shaws plays first attained popularity in London through a famous repertory experiment at the Royal Court Theatre from 1904 to 1907. Among his plays presented there were the premieres of John Bulls Other Island (1904), Man and Superman (1905), Major Barbara (1905) and The Doctors Dilemma (1906), the latter two of which were performed at The Shaw Festival in Niagara on the Lake in 2010. Pygmalion, by Bernard Shaw, by far his most popular work, was first performed in 1913. During World War I, Shaws anti-war pamphlets and speeches made him very unpopular as a public figure. In Heartbreak House (performed 1920) he exposed the spiritual bankruptcy of the generation responsible for the carnage. Next came Back to Methuselah (1922) and Saint Joan (1923), acclaim for which led to his receiving the Nobel Prize for Literature for 1925. Shaw continued to write plays and essays until his death in 1950 at the age of 94.

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Bernard Shaw Biography and Plays | Shaw Festival Theatre ...

Theatre Night (TV Series) (writer - 1 episode, 1989) (play - 1 episode, 1987) 1982 Guiding Light (TV Series) (certain characters created by - 1 episode) 1982/II Candida (TV Movie) (play) Estudio 1 (TV Series) (1 episode, 1982) (play - 6 episodes, 1970 - 1980) 1977 Galateya (TV Movie) (play "Pygmalion") 1972 Stage 2 (TV Series) (play - 1 episode) Teatterituokio (TV Series) (play "Village Wooing" - 3 episodes, 1966) (play "O'Flaherty VC" - 1 episode, 1967) (play "Man of Destiny" - 1 episode, 1963) 1966-1967 Conflict (TV Series) (written by - 3 episodes) ITV Play of the Week (TV Series) (1 episode, 1958) (writer - 3 episodes, 1957 - 1966) (original play - 2 episodes, 1958 - 1962) (play "Man and Superman" - 1 episode, 1962) (story - 1 episode, 1962) (play - 1 episode, 1956) 1966 Heiraten (TV Movie) (play "Getting Married") 1964 Festival (TV Series) (Play - 1 episode) 1964 Candida (TV Movie) (play - as Bernard Shaw) 1963 Festival (TV Series) (writer - 1 episode) 1963 Platea (TV Series) (1 episode) 1960 Startime (TV Series) (play - 1 episode) 1957 Helden (TV Movie) (play "Arms and the Man") Matinee Theatre (TV Series) (novel - 1 episode, 1957) (play - 1 episode, 1956) Omnibus (TV Series) (play - 2 episodes, 1953 - 1955) (story - 1 episode, 1956) (play "Arms and the Man" - 1 episode, 1953) 1955 Folio (TV Series) (play - 1 episode) 1946 Saint Joan (TV Movie) (play - as G. Bernard Shaw) 1941 Major Barbara (original play) / (scenario and dialogue) / (screenplay) 1939 Geneva (TV Movie) (play - as Bernard Shaw) 1939 Candida (TV Movie) (play - as G. Bernard Shaw) 1938 Pygmalion (play - as Bernard Shaw) / (scenario and dialogue - as Bernard Shaw)

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George Bernard Shaw - IMDb

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Penguin: Bernard Shaw: Pygmalion 1953 | Doncaster

First in a series of Mini Jams atThe Bernard Shaw on Bank Holiday Saturday Oct 24th We'll havea host of some of Irelands best writers - old and new. Music, pizza and pints all day long...

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Ding our bell overHEREto book a seat forDublin's best pizza.

The boyos of the bus went outto Dun Laoghaire for the weekend for a kickabout. What do you make of theirhuman foosball team? Mighty.

...Oh yes we do!

Especially Ola, he believes in you the most.

It's the second-last Sunday of the month once again so you know what that means? Shaw flea time! It's going to be packed with clothes, art, records, DJ'sand tonnes moreand its free to drop by, soyou know where to be from 1pm this Sunday.

It's been a bumpy road for marriage equality and we wanted to give our support to thecause by participating in Will St Legers 'Walls for Equality' with a design from Jess Tobin. We hope you like it!Now all you'vegotta do is vote yes.

Urban art, DJ's outdoors, food and fun all day.

Here we are...Round 4 of the Evolve Urban Art Phat Jam, acelebration of Irish based street art,graffiti and all things urban art.Paint on walls from some of the best street artists and writers from around the country and further afield. Every surface painted inside and street level with sweet vibes, eats, and tunes sound-tracking a great day. Sat Mar 28th

Artists include:IDEAL /NOVICE /EMIC /KIN /ALL OUT DESIGN/ELVIZ /IRONY /MARCAMIX /

We've been lucky to have the very talented man from San Fran, Mr. Mike Shine, in to do some paintings. He's a very well known artist who gave up his well paid job totravelthe world painting his own creations.We're sure you've seen his 'boxer' design out front, now, onto the piano!

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This Sunday The Vice Coffee Inccrew will be serving up coffee and delicious doughnuts from the Dublin Doughnut...

The main man of Irish music is here this Friday to play some of his favourite party tunes of the moment. It all...

The Melbourne based producer and DJ is stopping by The Bernard Shaw for an unannounced set before he's whisked...

We've found our new vice in the form of Club Mate carbonated mate tea drink. The German staple has now hit Irish...

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GANGS, the four-piece Rock n Roll band havegone on to sell out many of Dublins music venues and truly...

Amica come to The BernardShaw this Saturday for some reggae beats and sweet female vocals. Amicacombines...

Come join us at The Bernard Shaw Flea on Jul 19th where we'll not only have tonnes of bargains, but we'll...

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Bernard Shaw - Bodytonic Music

Sri Aurobindo (Calcuta 1872 Pondicherry 1950), nombre de nacimiento Aurobindo Ghose, fue un maestro de yoga y poeta indio que defendi la independencia de la India y del que algunos afirman que fue un descubridor de nuevos caminos de acercamiento a la divinidad y conocimientos sobre La Tierra y el universo.

Sri Aurobindo naci en Calcuta el 15 de agosto de 1872. A la edad de 7 aos fue enviado a Inglaterra, donde pas los siguientes aos de su vida. En 1889 ingres en Cambridge, con una bolsa de estudios concedida por la St. Paul's School de Londres. Despus de haber adquirido los ttulos necesarios para entrar en el servicio civil de la India, en el que no entr por haber rehusado presentarse al examen de equitacin, regres a su pas y entr, en 1893, en el servicio administrativo del principado de Baroda (actual distrito del estado indio de Gujarat). Aparte de su trabajo administrativo, fue nombrado profesor de francs del colegio de Baroda, y, posteriormente, de ingls.

En este periodo aprendi el snscrito y otras lenguas indias. Segua al mismo tiempo con inters los acontecimientos polticos de la India.

Volvi de Inglaterra convertido en un duro crtico de los britnicos a quienes acusaba, por ejemplo, de haber conquistado Irlanda utilizando los viejos mtodos de la traicin cnica y la masacre implacable y de gobernarla con el principio de la fuerza es la ley y de los bengales partidarios de la occidentalizacin de la India. Seal que stos se engaaban a s mismos porque los propios britnicos consideraban a la democracia y al liberalismo como poco apropiados para una nacin sometida, donde es imprescindible mantener la supremaca desptica del hombre blanco aun a costa de todos los principios y de toda moral, y que adems ponan en peligro el alma de la India por culpa de una ciega rendicin a las aberraciones del materialismo europeo. As consideraba que todos los movimientos del siglo XIX en la India haban sido en realidad movimientos europeos que[1]

adoptaban la maquinaria y los mviles de Europa, el llamamiento a los derechos de la humanidad o a la igualdad de estatus social, y una imposible uniformidad que la Naturaleza siempre se ha negado a conceder. Entremezclada con esos falsos evangelios haba una veta de odio y amargura, que se manifestaba en la condena del sacerdocio de los brahmanes, en la hostilidad hacia el hinduismo y en el ignorante distanciamiento de las consagradas tradiciones.

Tambin denunci los pretextos con los que los britnicos justificaban su dominio sobre la India y el imperialismo en general:[1]

El imperialismo tena que justificarse a s mismo frente a esa moderna forma de sentir [que la esclavizacin de una nacin por otra, de una clase por otra, de un hombre por otro resultaba repugnante para la moral], y la nica forma de lograrlo era fingir que se actuaba en calidad de fideicomisario de la libertad, encargado desde las ms altas esferas de civilizar a los incivilizados e instruir a los incultos, hasta que llegara el momento en que el benevolente conquistador hubiera cumplido su tarea y pudiera retirarse de forma altruista. Estos fueron los pretextos con los que Inglaterra justific la usurpacin del legado de los mongoles y nos deslumbr para que diramos nuestra aquiescencia como tributo al esplendor de su rectitud y generosidad.

Con motivo de la divisin de Bengala, en 1905, abandon Baroda y empez a participar abiertamente en poltica, en concreto en el movimiento nacionalista de Bengala, durante el trgico periodo de 1906 a 1910. Trat de influir en la transformacin del pensamiento y opinin de la India, especialmente a travs del peridico Bande Mataram, vehculo de sus teoras. Detenido en 1908, fue encarcelado durante un ao en la prisin de Alipore (Calcuta).

En 1909 afirm sardnicamente que los principales triunfos de la Ilustracin europea ante la que agachamos la cabeza haban sido la chaqueta y los pantalones, el aristcrata britnico, el capitalista estadounidense y el apache parisino.[1]

Tras la tragedia de la Primera Guerra Mundial afirm que la jactanciosa, agresiva y dominante Europa estaba condenada a muerte, a la espera de su aniquilacin y que la civilizacin cientfica, racionalista, industrial y pseudodemocrtica de Occidente estaba en vas de disolucin.[1]

Su estancia en prisin signific un cambio decisivo en su vida. Al salir de la crcel fund dos semanarios, uno en ingls, Karmayogin, y otro en bengal, Dharma. Continu durante algn tiempo sus actividades polticas, pero una noche recibi el aviso de que la polica proyectaba realizar un registro en su despacho de Karmayogin y, para no ser detenido o deportado, fue a esconderse a Chandemagore, a pocos kilmetros de Calcuta. Aqu recibi "una orden de lo Alto" de ir a Pondicherry a donde lleg el 4 de abril de 1910.

Despus de cuatro aos de yoga en el silencio fund, el 15 de agosto de 1914, una revista filosfica mensual, Arya, en la que expresaba, en lenguaje intelectual, su visin del hombre y de la Historia, del destino divino del hombre y del camino a seguir para alcanzarlo, de la marcha de la sociedad humana hacia la unidad y la armona, de la naturaleza y de la evolucin de la poesa, del sentido profundo de los Vedas, de los Upanishad y de la Bhagavad-gt y del espritu y de la significacin de la cultura india.

Durante la Segunda Guerra Mundial se pronunci abiertamente en apoyo de la causa aliada, al percibir con claridad el peligro que las fuerzas del nazismo representaban para la evolucin futura de la humanidad.

Tras la independencia declin el ofrecimiento de presidir el Congreso Nacional Indio.

Sri Aurobindo muri el 5 de diciembre de 1950.

Su ntima colaboradora, Mirra Alfassa, ms conocida como La Madre, nacida en Pars de padre turco y madre egipcia, lleg a Pondicherry el 29 de marzo de 1914, asentndose all definitivamente en 1920.

Sri Aurobindo la consideraba su igual, y a causa de su capacidad para la organizacin, se hizo cargo de la vida diaria del shram a partir del 24 de noviembre de 1926, cuando Sri Aurobindo se recluy retirndose de la vida pblica. Desde esta fecha queda a cargo de La Madre la supervisin de los asuntos del shram, incluidos sus Institutos y Auroville, la ciudad internacional cercana a Pondicherry, fundada en 1968.

Tras la desaparicin de Sri Aurobindo, La Madre continu el trabajo yguico emprendido por ste. Las enseanzas de La Madre fueron impartidas principalmente en forma oral, habiendo sido recopiladas en diversos volmenes bajo los ttulos de Conversaciones y de La Agenda. De su obra escrita cabe destacar Plegarias y meditaciones.

See the rest here:
Sri Aurobindo - Wikipedia, la enciclopedia libre

"To those human beings who are of any concern to me I wish suffering, desolation, sickness, ill-treatment, indignities - I wish that they should not remain unfamiliar with profound self-contempt, the torture of self-mistrust, the wretchedness of the vanquished: I have no pity for them, because I wish them the only thing that can prove today whether one is worth anything or not - that one endures." (The Will to Power, p 481)

"You want, if possible - and there is no more insane "if possible" - to abolish suffering. And we? It really seems that we would rather have it higher and worse than ever. Well-being as you understand it - that is no goal, that seems to us an end, a state that soon makes man ridiculous and contemptible - that makes his destruction desirable. The discipline of suffering, of great suffering - do you not know that only this discipline has created all enhancements of man so far?" (Beyond Good and Evil, p 225 )

"I do not point to the evil and pain of existence with the finger of reproach, but rather entertain the hope that life may one day become more evil and more full of suffering than it has ever been." Friedrich Nietzsche (1844-1900)

N I E T Z S C H E . C O M T H E C O U N T D O W N H A S B E G U N

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Thus Spoke Zarathustra by Friedrich Nietzsche, Walter Kaufmann (Translator) 4.04 of 5 stars 4.04 avg rating 61,685 ratings published 1883 626 editions

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Friedrich Nietzsche (Author of Thus Spoke Zarathustra)

Friedrich Nietzsche (1844-1900) was a German atheist philosopher whose work set a foundation for the existentialist movement of the 1900s.[1] Nietzsche went mad and suffered a mental breakdown, from which he never recovered.

Nietzsche was critical of religion in general, though especially Christianity, which he described as the "religion of pity."[2] Nietzsche is perhaps most famous for his declaration that God is dead, which suggests that since Christian morality views worldly pleasures as immoral, to accept Christianity is to deny life - therefore, God (a personification of Christian principles) is figuratively dead. Furthermore, he postulated that the Christian Heaven, a metaphysical "true world" beyond the reach of the human senses, devalued the physical world that we live in. In this sense, he accused Christianity of nihilism. He also suggested that Western culture seemed no longer rooted in Christian dogmatism and a faith-based worldview. Without God, the idea of absolutes are difficult to come by, and Nietzsche thus suggested ways for people to cope with this loss of "Good" and "Evil".

Nietzsche suffered a mental collapse in 1889, and spent the last ten years of his life unable to care for himself. During this time, his sister Elizabeth Frster-Nietzsche took over his affairs, and worked to falsify and re-edit his writings in order to support her virulent Antisemitism (a view which Nietzsche arguably abhorred, and often mocked, during his lifetime). It was her distorted version of culled and misquoted statements which later provided an intellectual fig leaf for the Nazis and Italian Fascists.

The bermensch (overhuman, superhuman) was a literary device used in his magnum opus, "Thus Spoke Zarathustra". The Overman was to be a new kind of being which would overcome resentment and affirm the Eternal Recurrence of the same.

The statement "God is dead" first appeared in Nietzsche's "The Gay Science", in Aphorism 108, titled "New Struggles". This aphorism introduces Nietzsche's famous Madman, who runs out into the street shouting, "God is dead!" Yet, to his dismay, the Madman sees "he has come too soon," for people have not realized this cultural revelation for themselves and are blind to it. They consider the Madman's seemingly theological claim as absurd for they misunderstand him; it is no argument about the existence of God, but a claim of how secular society has become. Nietzsche was no friend to Christian beliefs, and no doubt considered the Christian God to be a mere myth. This passage shows his hope for a philosophy of the future, one he imagined would be emptied of coarse objective rationalizing, which he characterized as God and associated with Christianity. Nietzsche, in other words, felt his message of subjective truth came too soon and hoped, as the Madman, that he would be understood someday.

Nietzsche's father Carl Ludwig Nietzsche, was a Lutheran pastor.

In his first Papal Encyclical, "Deus Caritas Est" (God is Charity/Love) Pope Benedict XVI quotes from Nietzsche's Beyond Good and Evil, taking very seriously Nietzsche's claim that the Church has poisoned eros (love) with dogma, and responding to it.

After writing his final complete work in 1883, The Antichrist, Curse on Christianity[3], Nietzsche would go insane in 1889, exactly 50 years before the start of World War II[4], during which he would prophetically predict a coming Hitlerian society and Nazi Germany. As H.L. Mencken puts it, "Save for his raucous, rhapsodical autobiography, 'Ecce Homo,' 'The Antichrist' is the last thing that Nietzsche ever wrote, and so it may be accepted as a statement of some of his most salient ideas in their final form."[5]

Nietzsche, early in January 1889, saw a coachman flogging a horse, and rushed towards it. Throwing his arms around the horse, Nietzsche collapsed in unconsciousness, and was carried home. In a fit of insanity, he mailed several letters before dying on August 25, 1900, from pneumonia.[6] These letters included the following:

-Friedrich Nietzsche to Gast, January 4, 1889[7]

-Friedrich Nietzsche to Jacob Burkhardt, January 6, 1889[8]

Thus, for all his criticism of God, Christianity, and the supernatural, Nietzsche would end his life in a fit of madness prophesying the coming of World War II in warning to the Jewish people, accurately predicting German doctor Joseph Mengele, antisemitism, and the threat of Germany to the free world.

Examples in the Bible of God punishing prominent figures for their wickedness and using them as prophets during or immediately after their insanity include:

Other somewhat similar cases include:

Currently, there is an ongoing debate on whether Friedrich Nietzsche's insanity was caused purely through disease or whether his atheistic/nihilistic philosophical outlook on life was the cause.[10][11][12][13][14][15][16] An article published on the Hong Kong Baptist University declares:

Sigmund Feud and Carl Jung related that Nietzsche had contracted syphilis, which he died from, during a visit to a homosexual brothel in Genoa, Italy.[17][18]

The Russian-born psychoanalyst and writer Lou Andreas-Salom, who had a brief and tempestuous affair with Nietzsche, believed that Nietzsche's philosophy can be viewed as a reflection of his psychology and that his madness was the result of his philosophizing.[19] In addition, the French historian Ren Girard asserted that Nietzsche's philosophy led to his insanity.[20]

Eternal Reoccurrence is a main idea in the philosophy of Friedrich Nietzsche. Basically, it is the idea that everything you do, everything you say, every pain, every joy, every thought, et cetera, will be replayed ad infinitum.

'-it follows that, in the great dice game of existence, it must pass through a calculable number of combinations. In infinite time, every possible combination would at some time or another be realized; more: it would be realized an infinite number of times. And since between every combination and its next recurrence all other possible combinations would have to take place, and each of these combinations conditions the entire sequence of combinations in the same series, a circular movement of absolutely identical series is thus demonstrated: the world as a circular movement that has already repeated itself infinitely often and plays its game ad infinitum.' -The Will to Power [21]

Thus, Nietzsche's view of time is circular, with time having no beginning, and no end. The whole Universe is in an eternal flux between creation and destruction, playing out over and over again, until eventually, the same patterns of both matter and energy will be played out once more, and you will live your life as you had before. And thus, there is ultimately no free will, for you are simply doing what you have done in the past and what you have done in the future.

'The greatest weight.-- What, if some day or night a demon were to steal after you into your loneliest loneliness and say to you: "This life as you now live it and have lived it, you will have to live once more and innumerable times more; and there will be nothing new in it, but every pain and every joy and every thought and sigh and everything unutterably small or great in your life will have to return to you, all in the same succession and sequence - even this spider and this moonlight between the trees, and even this moment and I myself. The eternal hourglass of existence is turned upside down again and again, and you with it, speck of dust!" Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus?... Or how well disposed would you have to become to yourself and to life to crave nothing more fervently than this ultimate eternal confirmation and seal?' -The Gay Science [22]

To Nietzsche, this was a horrifying thought to consider. If one were to consider and realize this as a possibility, one would have two choices: to either fall into despair that you will live again forever and ever, or to embrace it with joy. To Nietzsche, the latter is one of the things that the Overman would have to do, to have joy in such a prospect, and that the Overman should live as he would want to live over and over again throughout eternity.

"To endure the idea of the recurrence one needs: freedom from morality; new means against the fact of pain (pain conceived as a tool, as the father of pleasure; there is no cumulative consciousness of displeasure); the enjoyment of all kinds of uncertainty, experimentalism, as a counterweight to this extreme fatalism; abolition of the concept of necessity; abolition of the 'will'; abolition of 'knowledge-in-itself.'" -The Will to Power [23]

Friedrich Nietzsche argued that rational egalitarianism denies creativity, and reason cannot create values and morality, attempt to do so would only lead to nihilism. Therefore morality has been imposed.

Friedrich Nietzsche wrote "Morality is the herd-instinct in the individual.", "With morality, the individual can only ascribe value to himself as a function of the herd", "I submit that egoism belongs to the essence of a noble soul ... and has its basis in the primary law of things", "all morality is partisan; just as any legal system will favor certain behavior against others", "who else should we wish to serve, if not ourselves?" and "Whoever battles monsters should take care not to become a monster too, for if you stare long enough into the Abyss, the Abyss stares back into you."

Friedrich Nietzsche wrote "I mistrust all systemizers and avoid them; the will to systematize is a lack of integrity", "there is no pre-established harmony between the furtherance of truth and the well-being of mankind", "the free-spirit is brought into disrepute chiefly by scholars who miss their thoroughness and ant-like industry in his art of regarding things", "there are many things I do not wish to know, wisdom sets a limit on knowledge too", "the fact that science as we practice it today is possible proves that the elementary instinct which protect life have ceased to function", "we have arranged for ourselves a world in which we are able to live with postulation of bodies, lines, surfaces, causes, and effects, motion and rest, form and content: without these articles of faith, nobody could manage to live", "the irrationality of a thing is no argument against its existence, rather a condition for it", "[too much knowledge causes us to] choke on our own reason", "creed of nihilism which I see everywhere is the result of too much learning" and "Any truth which threatens life is no truth at all, it is an error".

Friedrich Nietzsche wrote "As a political subject, it is an illusion to ask myself what I require from the state. In reality, it is a question of what the state requires from me", "culture and the state are antagonistic", "clearly, the individual will is forfeit to the demands of government - a kind of political Darwinism. The herd triumphs again, this time under the banner of the state", "socialism is the fantastic younger brother of an almost decrepit despotism, which it wants to succeeded", "the doctrine of free will is an invention of the ruling classes" and "madness is something rare in individuals; but in groups, parties, ages, it is the rule".

Friedrich Nietzsche wrote "Women are essentially unpeaceful" and "Man is for woman a means; the purpose is always a child. But what is woman for man?"

Nietszche also wrote "Stupidity in a woman is unfeminine." [1]

Friedrich Nietzsche wrote "Philosophy is the dressing-up in rational argument of moral beliefs, intuitions and desires".

Friedrich Nietzsche was born to a long line of Protestant Lutheran ministers. His grandfather, Friedrich August Ludwig Nietzsche, was in fact an established Protestant scholar whose writings argued the everlasting survival of Christianity. From an early age Friedrich Nietzsche maintained a dedication to Lutheranism and continued his passion for theology in university. In the year 1864, Nietzsche entered the University of Bonn as a theology and philology student with a particular interest in the translation and interpretation of Biblical texts. Nietzsche's views on religion are scattered amongst his earliest works in the 1860s well up until the time of his death in 1889. As such, his views concerning religion, morality, and human nature are not outlined definitively and are thus the subject of scholarly debate.

However, Nietzsche spoke out against Islam citing that it was a force subsisting wholly on the denial of the individual. He posed in his work "The Birth of Tragedy" that Islam (among other religions) utilizes the restriction of necessary human desires such as love as a means of securing their permanence as a force of control.

Thus Friedrich Nietzsche viewed Mohammed, Buddha, Homer etc, not as religious figures, but as creators of rigid moral frameworks, who lost their authority as Europe severed ties with its diverse religious tradition.

Nietzsche wrote his books from one to three decades before Sigmund Freud wrote his, and published his first book the same year that Mietzsche died (1900). Although Sigmund Freud said that he had never read Nietzsche's works, this statement is contradicted by Freud paraphrasing and quoting Nietzsche in private conversations and in his own personal journals. The similarities are: the concept of the unconscious mind, the idea that the individual becomes more comfortable and effective when he pushes unacceptable thoughts and memories into his unconscious mind, the idea that repressed emotions and instincts are expressed in disguise, dreams are symbolic and a cathartic process which has health benefits,the suggestion that hostile, unconscious feelings are projected on others, who are then seen as the perpetrators, is the basis of paranoid thinking, the acknowledgment of a repetition compulsion (for Nietzsche, eternal reoccurrence) [24][25]

In addition to writing books, Nietzsche wrote some music, most of them short pieces.

See original here:
Friedrich Nietzsche - Conservapedia