Now to Satyagraha as the three disk audio set has been listen to twice. As as said in part one my thesis was that the music and voice will stand up without the visuals. This is proven. It is a haunting and unusual piece of music which as with all music one has to be in the right mood to enjoy unless one is a professional musician
The first act first scene has Gandhi arriving in South Africa wearing the suit of the day and holding his copy of the Gita and the music, the voice and the visuals attempts to communicate what he feels as much as what he thinks. The scene is a mythical battlefield the Kuru Field of Justice in which according to the verse sung by Ghandi all the rulers of the world are assembled with the main character Krishna representing God addressed by Arjuna who recognising friends and relatives among both the armies assembled is filled with compassion. Arjuna sings where in my judgement the focus is on the line With mind perplexed concerning right and wrong I ask you which is the better course? Krishna answers Be wise in matters of death and duty and then a line of basic Hinduism... For sure death to all that’s born, sure is birth to all that dies and for this, you have no cause to grieve. For me this is also core of Satyagraha and also fundamentalist Catholicism that you act, you commit because you need to because you believe it is right and important to do so irrespective of the consequence for you, and which you anticipate could be painful and terminal, but which you accept because it is for a great good which you also hope others will recognise and share but if they do not that does not lessen or alter the conviction or the purpose. Krishna also says brace yourself ready for the fight. So you will bring no evil on yourself. In fact the Christian pacifist rather than the direct actionist willingness accepts the evil of others on themselves in the same way that Christ accepted and absorbed the evil others. The pacifist stands their ground when challenged whatever the outcome while the direct actionist intervenes in a non violent way and which often provokes violent retaliation which is then absorbed.
The Chorus representing Krishna reprimands the feint hearted and declares “Give up this vile feint heartedness. Stand up chastier of your foes to which Gandhi responds “Hold pleasure and pain profit and loss, victory and defeat to be the same: then brace yourself ready for the fight. So will you bring no evil on yourself”
My understanding is that the scene is designed to represent the beginning of the transition for a new lawyer brought to a country help out in a case between two business families who becomes aware of the plight of the Indian population regarded with suspicion and hostility by the predominant white and indigenous black populations.
It was the Russian Writer Tolstoy who established the first collective farm rather than the Communists or the Chinese but as with all political and social movements they only work if they are collectives of independent and committed volunteers. Once they imposed on those who are unwilling or lack understanding or committed they are doomed to failure and become contradiction such as anarchist organisation! I am not sure if the second scene is mythical or real because it features Gandhi creating a collective farm for Indians in South Africa.
Gandhi: Between theory and practice, some talk as if they were two- making a separation and a difference between them, Yet wise men know that both can be gained in applying oneself whole heartedly to one. For the high estate attained by men of contemplative theory, the same state achieve the men of action. So act as the ancients of days old, performing works as spiritual exercise.
Soloists: Such a one is honourable who gives his mortal powers to worthy work not seeking gain. Do the allotted task for which one is fit, for work is more excellent than idleness and the body’s life proceeds not, lacking work. Such an earthly task do free from desire, you will perform a high task.
When the motives and the fruits of man’s actions are freed from desire, his works are burned clean from wisdom’s fire, the white fire of truth. When he casts off attachment to his deeds, a man embarks on his work ever content, on none dependent, With thought and giving up of all possessions, he cares for his bodily maintenance without excess; taking what chance may bring surmounting all dualities, the same in success and failure.
In the third and final scene of first act The Vow 1906 the British Government proposed a law which required the registration of all Indians and which then entitled the authorities to stop and search including entry into any household to establish that the individual possessed the registration and was not an illegal. The State of Arizona is proposing a similar system for Hispanics and I could see without the coalition a Tory government proposing similar as the Labour Identity card was intended to establish. In South Africa Gandhi through his newspaper and speeches encouraged the Indian Community to oppose the Black Act and the act closes with a Vow to oppose.
The world is not for the doubting man. For nothing on earth resembles wisdom’s power to purify and this a man find’s in time within himself. (I believe that the world will be a better place for more people if those in power doubt more the value of actions which attempt to control and affect others for their own good without first testing and assessing outcomes over periods appropriate for the proposed level and extent of change). (My experience is that in general the female, especially those who have relationships with men, particularly who also give birth to new life gain wisdom quicker than most of the male mind and inclinations).
I also have major reservations against the text: Whoever gives up a deed because it causes pain or because he shrinks from bodily pain, follows the way of darkness, knowing nothing of self surrender and which suggests that if the work in accord with the scripture then the surrender will lead to goodness. This has been used to justify the act of the terrorist suicide bomber. It ought to be morally wrong to knowingly cause any other human being harm unless except in individual, family and national self defence.
Chorus demands that These works of sacrifice must be done. They continue with the dangerous claim that sacrifice for the Gods leads to then sustaining you in return. There is a truism that you have to love to be able to be loved but when it comes to self sacrifice you should only do it because it is right and without any expectation or wish for a return on the investments of the action. It is best that you have no expectation just as while it is right to love without condition here should be no expectation of reciprocity on the part of any individual or individuals collectively.
The first scene of Act 2 commences in 1896 thus going back to the early of Gandhi in South Africa and is headed
Confrontation and Rescue: Mrs. Alexander:
The devilish folk, in them there is no purity, no morality, no truth. So they say the world has not a law nor order, nor a lord. And, thinking this, all those dark minded ones of little wit, embark on cruel and violent deeds, the curses of their kind. Maddened by pride and hypocrisy, not caring right up to death, they have no other aim than to satisfy their pleasure, convinced that is all. So speak fools.” So speaks today’s generation.
Chorus:
This I have gained today, this whim I’ll satisfy; this wealth is mine and much more too will be mine as time goes on. He was an enemy of mine, I’ve killed him, and many another I’ll kill. I’m master here. I take my pleasure as I will; I’m strong and happy and successful. I’m rich and of good family. Who else can match himself with me?
Scene 2 moves forward again to 1906 and is headed Indian Opinion: Kallenbach and Miss Schlesen:
With senses freed, the wise man should act, longing to bring about the welfare and coherence of the world. Therefore, perform unceasingly the works that must be done, for the man detached who labours on to the highest must win through. This is how the saints attained success. Moreover, you should embrace action for the upholding, the welfare of your own kind. Whatever the noblest does, that too will others do: the standard that he sets all the world will follow.
The second part of this scene is headed Kasturbai, Mrs. Naidoo and Parsi Rustomji:
Act as God does, for the sake of others: “In the three worlds there is nothing I need do, nor anything unattained that I need to gain, yet action is the element in which I move. If I were not tirelessly to busy Myself with works, then would men everywhere follow in my footsteps, sinking back. If I were not to do my work these worlds would fall to ruin and I would be a worker in confusion.”
The final scene iii moves forward two years 1908 and is headed Protest : Gandhi’s Prayer: The Lord said:
Let a man feel hatred for no being, let him be friendly, compassionate; done with thoughts of “I” and “mine,” the same in pleasure as in pain, long suffering.
His is self restrained, his purpose firm, let his mind and soul be steeped in Me, let him worship Me with love, then will I love him in return.
That man I love from whom the people do not shrink and who does not shrink from them, who is free from exaltation, fear, impatience, and excitement.
I love the man who has no expectation, is pure and skilled, indifferent, who has no worries and gives up all selfish enterprise, loyal-devoted to me.
I love the man who hates not nor exults, who mourns not nor desires, who puts away both pleasant and unpleasant things, who is loyal-devoted-and-devout.
I love the man who is the same to friend and foe, the same whether he be respected or despised, the same in heat and cold, in pleasure as in pain, who has put away attachment and remains unmoved by praise or blame, who is taciturn, content with whatever comes his way, having no home, of steady mind, but loyal-devoted-and-devout.
But as for those who reverence these deathless words of righteousness which I have just now spoken, putting their faith in them, making Me their goal my loving devotees, these I do love exceedingly.”
The second Interval is a welcome opportunity to absorb and reflect on my experience.
The third Act lasts the better part of one Hour and comprises two parts of one scene 1913 the New Castle March first with Kasturbai and Mrs. Naidoo. It features Martin Luther King on a pedestal address a crowd before him to the back stage and who we do not see. When the Act commences he homes into an opening in the corrugated iron surround at centre stage.
As the Act progresses the corrugated iron work is slowly slid back to reveal King on the pedestal bathed in light oblivious to the singing and the music and the action front stage.
In what for others is night, therein is the man of self-restraint wide awake, separate from passion and hate, self-possessed and drawing near to calm serenity. This is the athlete of the spirit, whose ground remains unmoved, whole soul stands firmly on it. This is the fixed, still state which sustains even at the time of death the athletes of the spirit, who even then set forth, some to return, some never to return. Outstanding is he whose soul views in the self same way comrades and enemies, loving all alike.
The second part is a Gandhi solo:
The Lord said, I have passed through many a birth and many have you. I know them all but you do not. Yet by my creative energy, I consort with Nature and come to be in time. Whenever the law of righteousness withers away and lawlessness arises, then do I generate myself on earth. I come into being age after age and take a visible shape and move a man with men for the protection of good, thrusting the evil back and setting virtue on her seat again.”
Gandhi knew these words and the other verses by heart, You do not have to do likewise to appreciate the way Philip Glass has created the music and integrated the verses.
The sets, the various huge Puppets the various acrobats on stilts or flying creature devices and the cellotape and fire are all visual devices which distract as well as entertain. There is an element of head banging body flinging hard rock in which the total being is thrust into the music so that individual identity is lost and merges with the experience of the moment. Thus it was for me with participation in non violence action when there was no fear and no pain and I felt myself part of a moment and a purpose
The first act first scene has Gandhi arriving in South Africa wearing the suit of the day and holding his copy of the Gita and the music, the voice and the visuals attempts to communicate what he feels as much as what he thinks. The scene is a mythical battlefield the Kuru Field of Justice in which according to the verse sung by Ghandi all the rulers of the world are assembled with the main character Krishna representing God addressed by Arjuna who recognising friends and relatives among both the armies assembled is filled with compassion. Arjuna sings where in my judgement the focus is on the line With mind perplexed concerning right and wrong I ask you which is the better course? Krishna answers Be wise in matters of death and duty and then a line of basic Hinduism... For sure death to all that’s born, sure is birth to all that dies and for this, you have no cause to grieve. For me this is also core of Satyagraha and also fundamentalist Catholicism that you act, you commit because you need to because you believe it is right and important to do so irrespective of the consequence for you, and which you anticipate could be painful and terminal, but which you accept because it is for a great good which you also hope others will recognise and share but if they do not that does not lessen or alter the conviction or the purpose. Krishna also says brace yourself ready for the fight. So you will bring no evil on yourself. In fact the Christian pacifist rather than the direct actionist willingness accepts the evil of others on themselves in the same way that Christ accepted and absorbed the evil others. The pacifist stands their ground when challenged whatever the outcome while the direct actionist intervenes in a non violent way and which often provokes violent retaliation which is then absorbed.
The Chorus representing Krishna reprimands the feint hearted and declares “Give up this vile feint heartedness. Stand up chastier of your foes to which Gandhi responds “Hold pleasure and pain profit and loss, victory and defeat to be the same: then brace yourself ready for the fight. So will you bring no evil on yourself”
My understanding is that the scene is designed to represent the beginning of the transition for a new lawyer brought to a country help out in a case between two business families who becomes aware of the plight of the Indian population regarded with suspicion and hostility by the predominant white and indigenous black populations.
It was the Russian Writer Tolstoy who established the first collective farm rather than the Communists or the Chinese but as with all political and social movements they only work if they are collectives of independent and committed volunteers. Once they imposed on those who are unwilling or lack understanding or committed they are doomed to failure and become contradiction such as anarchist organisation! I am not sure if the second scene is mythical or real because it features Gandhi creating a collective farm for Indians in South Africa.
Gandhi: Between theory and practice, some talk as if they were two- making a separation and a difference between them, Yet wise men know that both can be gained in applying oneself whole heartedly to one. For the high estate attained by men of contemplative theory, the same state achieve the men of action. So act as the ancients of days old, performing works as spiritual exercise.
Soloists: Such a one is honourable who gives his mortal powers to worthy work not seeking gain. Do the allotted task for which one is fit, for work is more excellent than idleness and the body’s life proceeds not, lacking work. Such an earthly task do free from desire, you will perform a high task.
When the motives and the fruits of man’s actions are freed from desire, his works are burned clean from wisdom’s fire, the white fire of truth. When he casts off attachment to his deeds, a man embarks on his work ever content, on none dependent, With thought and giving up of all possessions, he cares for his bodily maintenance without excess; taking what chance may bring surmounting all dualities, the same in success and failure.
In the third and final scene of first act The Vow 1906 the British Government proposed a law which required the registration of all Indians and which then entitled the authorities to stop and search including entry into any household to establish that the individual possessed the registration and was not an illegal. The State of Arizona is proposing a similar system for Hispanics and I could see without the coalition a Tory government proposing similar as the Labour Identity card was intended to establish. In South Africa Gandhi through his newspaper and speeches encouraged the Indian Community to oppose the Black Act and the act closes with a Vow to oppose.
The world is not for the doubting man. For nothing on earth resembles wisdom’s power to purify and this a man find’s in time within himself. (I believe that the world will be a better place for more people if those in power doubt more the value of actions which attempt to control and affect others for their own good without first testing and assessing outcomes over periods appropriate for the proposed level and extent of change). (My experience is that in general the female, especially those who have relationships with men, particularly who also give birth to new life gain wisdom quicker than most of the male mind and inclinations).
I also have major reservations against the text: Whoever gives up a deed because it causes pain or because he shrinks from bodily pain, follows the way of darkness, knowing nothing of self surrender and which suggests that if the work in accord with the scripture then the surrender will lead to goodness. This has been used to justify the act of the terrorist suicide bomber. It ought to be morally wrong to knowingly cause any other human being harm unless except in individual, family and national self defence.
Chorus demands that These works of sacrifice must be done. They continue with the dangerous claim that sacrifice for the Gods leads to then sustaining you in return. There is a truism that you have to love to be able to be loved but when it comes to self sacrifice you should only do it because it is right and without any expectation or wish for a return on the investments of the action. It is best that you have no expectation just as while it is right to love without condition here should be no expectation of reciprocity on the part of any individual or individuals collectively.
The first scene of Act 2 commences in 1896 thus going back to the early of Gandhi in South Africa and is headed
Confrontation and Rescue: Mrs. Alexander:
The devilish folk, in them there is no purity, no morality, no truth. So they say the world has not a law nor order, nor a lord. And, thinking this, all those dark minded ones of little wit, embark on cruel and violent deeds, the curses of their kind. Maddened by pride and hypocrisy, not caring right up to death, they have no other aim than to satisfy their pleasure, convinced that is all. So speak fools.” So speaks today’s generation.
Chorus:
This I have gained today, this whim I’ll satisfy; this wealth is mine and much more too will be mine as time goes on. He was an enemy of mine, I’ve killed him, and many another I’ll kill. I’m master here. I take my pleasure as I will; I’m strong and happy and successful. I’m rich and of good family. Who else can match himself with me?
Scene 2 moves forward again to 1906 and is headed Indian Opinion: Kallenbach and Miss Schlesen:
With senses freed, the wise man should act, longing to bring about the welfare and coherence of the world. Therefore, perform unceasingly the works that must be done, for the man detached who labours on to the highest must win through. This is how the saints attained success. Moreover, you should embrace action for the upholding, the welfare of your own kind. Whatever the noblest does, that too will others do: the standard that he sets all the world will follow.
The second part of this scene is headed Kasturbai, Mrs. Naidoo and Parsi Rustomji:
Act as God does, for the sake of others: “In the three worlds there is nothing I need do, nor anything unattained that I need to gain, yet action is the element in which I move. If I were not tirelessly to busy Myself with works, then would men everywhere follow in my footsteps, sinking back. If I were not to do my work these worlds would fall to ruin and I would be a worker in confusion.”
The final scene iii moves forward two years 1908 and is headed Protest : Gandhi’s Prayer: The Lord said:
Let a man feel hatred for no being, let him be friendly, compassionate; done with thoughts of “I” and “mine,” the same in pleasure as in pain, long suffering.
His is self restrained, his purpose firm, let his mind and soul be steeped in Me, let him worship Me with love, then will I love him in return.
That man I love from whom the people do not shrink and who does not shrink from them, who is free from exaltation, fear, impatience, and excitement.
I love the man who has no expectation, is pure and skilled, indifferent, who has no worries and gives up all selfish enterprise, loyal-devoted to me.
I love the man who hates not nor exults, who mourns not nor desires, who puts away both pleasant and unpleasant things, who is loyal-devoted-and-devout.
I love the man who is the same to friend and foe, the same whether he be respected or despised, the same in heat and cold, in pleasure as in pain, who has put away attachment and remains unmoved by praise or blame, who is taciturn, content with whatever comes his way, having no home, of steady mind, but loyal-devoted-and-devout.
But as for those who reverence these deathless words of righteousness which I have just now spoken, putting their faith in them, making Me their goal my loving devotees, these I do love exceedingly.”
The second Interval is a welcome opportunity to absorb and reflect on my experience.
The third Act lasts the better part of one Hour and comprises two parts of one scene 1913 the New Castle March first with Kasturbai and Mrs. Naidoo. It features Martin Luther King on a pedestal address a crowd before him to the back stage and who we do not see. When the Act commences he homes into an opening in the corrugated iron surround at centre stage.
As the Act progresses the corrugated iron work is slowly slid back to reveal King on the pedestal bathed in light oblivious to the singing and the music and the action front stage.
In what for others is night, therein is the man of self-restraint wide awake, separate from passion and hate, self-possessed and drawing near to calm serenity. This is the athlete of the spirit, whose ground remains unmoved, whole soul stands firmly on it. This is the fixed, still state which sustains even at the time of death the athletes of the spirit, who even then set forth, some to return, some never to return. Outstanding is he whose soul views in the self same way comrades and enemies, loving all alike.
The second part is a Gandhi solo:
The Lord said, I have passed through many a birth and many have you. I know them all but you do not. Yet by my creative energy, I consort with Nature and come to be in time. Whenever the law of righteousness withers away and lawlessness arises, then do I generate myself on earth. I come into being age after age and take a visible shape and move a man with men for the protection of good, thrusting the evil back and setting virtue on her seat again.”
Gandhi knew these words and the other verses by heart, You do not have to do likewise to appreciate the way Philip Glass has created the music and integrated the verses.
The sets, the various huge Puppets the various acrobats on stilts or flying creature devices and the cellotape and fire are all visual devices which distract as well as entertain. There is an element of head banging body flinging hard rock in which the total being is thrust into the music so that individual identity is lost and merges with the experience of the moment. Thus it was for me with participation in non violence action when there was no fear and no pain and I felt myself part of a moment and a purpose
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