--Abraham-Hicks Publications,  Excerpted from the workshop: Detroit, MI on July 08, 2000

LIUBA (NET) The Finger and the Moon #5, collective performance, 2012

For the third year in a row, SOAS celebrated its Interfaith Music Festival on 24 February 2014,bringing world music and dance from groups with Buddhist, Christian, Hindu, Jewish, Muslim backgrounds to London.

The Third Interfaith Music festival took place on Monday 24 February from 11am to 9pm in the Brunei Building at SOAS, performances range from Fertile Crescent, a multi-ethnic group of SOAS students performing Middle Eastern music from local traditions such as Sufi, Ottoman, Iraqi and Azeri; Pearls of Islam, two Caribbean Muslim sisters who will perform Sufi-inspired music;  the London Lucumi Choir, representing the syncretic Afro-Cuban religions of Santeria, Arara, Palo and Espiritismo, singing in languages from Spanish to Yoruba as well as solo artists such as Justin Senryu Williams, who will play the Shakuhachi (Japanese flute).

The festival also had talks on ‘Dialogue and Peace through Music’ featuring Dr Toni Baum,  focusing on Israel and Palestine; June Boyce-Tillman, who runs an annual musical interfaith event, discussing ‘Space for Peace’ at Winchester Cathedral and Ed Emery on cross-cultural musical dialogue through his project ‘Ceilidh Beyond Borders’.

The official festival Youtube channel: https://www.youtube.com/user/SOASIFMF

Perhaps one of the best known Taoist phrases is, “To be is to do.” Such a general phrase has many possible interpretations. Unfortunately, in the West, the most common interpretation is something like, “Don’t bother doing anything.” Rather than a philosophy of non-action, Taoism should be considered a belief of creative quietism. Lao Tzu advocated a life of action determined by modesty and individual conscience when he wrote:

“The sanest man Sets up no deed, Lays down no law, Takes everything that happens as it comes, As something to animate, not to appropriate, To earn, not to own, To accept naturally without self-importance: If you never assume importance You never lose it..”

Practicing the silence with icons, candles, incense and prayer stations, this very contemplative community is attracting young people from around the world.

“Short chants, repeated again and again, give it a meditative character,” the brothers explain in a brief introduction printed in the paperback songbook. “Using just a few words, [the chants] express a basic reality of faith, quickly grasped by the mind. As the words are sung over many times, this reality gradually penetrates the whole being.”

Satya Sai Baba affermò più volte di non voler fondare una nuova religione, né una setta o un nuovo credo, o di volere raccogliere proseliti; nonostante sia nato in un contesto induista, il suo messaggio era inteso come universale e si rivolgeva indistintamente ai fedeli di tutte le religioni, a cui raccomandava la sincera adorazione di Dio nelle forme e nei mezzi propri di ciascuna religione: cardine del suo insegnamento è infatti l’unità delle religioni e delle discipline spirituali, concepite come strade differenti verso l’unico Dio. Molta importanza è data al canto devozionale (bhajan) e alla preghiera (con la ripetizione dei mantra), al servizio altruistico disinteressato (seva), e allo studio della spiritualità attraverso i testi sacri e spirituali di ogni tradizione o cultura.

Ha affermato inoltre che l’essere umano, per potersi definire tale, dovrebbe vivere secondo cinque valori principali, i cosiddetti valori umani, presenti – seppur in modo latente – in ogni individuo: verità, amore, pace, rettitudine e non-violenza; la cui costante e progressiva riscoperta e messa in pratica costituisce la vera essenza della ricerca spirituale.

Nel 1963 è sorta l’Organizzazione Sathya Sai, organizzazione spirituale non-religiosa e senza fini di lucro o di proselitismo, attualmente attiva in 137 nazioni, fondata con lo scopo di aiutare le persone a «riscoprire la propria natura divina».

L’impegno di Sathya Sai Baba nel campo del sociale si è concretizzato in numerosi progetti di natura umanitaria e filantropica in India, ispirati o portati avanti da egli stesso. Questi progetti (definiti, a seconda della tipologia, SocioCare, EduCare e MediCare) includono:

la costruzione di campi medici e ospedali (tra cui il policlinico Puttaparthi Super Speciality Hospital), in cui gli interventi vengono eseguiti gratuitamente;
il “progetto acqua potabile”: un sistema di filtraggio, depurazione e distribuzione dell’acqua ad oltre 1000 villaggi rurali (circa due milioni di persone servite);
il progetto Sathya Sai Gange, un grande canale artificiale per portare acqua nella regione di Madras, caratterizzata dalla siccità;
l’apertura di numerosi istituti scolastici gratuiti, da elementari a università;

• Love all, serve all – Help ever, Hurt never

“Pur avendo studiato i trattati, costoro sono stolti. Sapiente è solo colui che è dedito all’azione”

“Qual’è il tempo? Chi sono gli amici? Qual’è la regione? Quali sono le uscite e le entrate? E inoltre, chi sono io? e qual’è la mia forza? Così ci si deve interrogare molteplici volte.”

“Anche da uno che sia ebbro o da un pazzo che farnetica, o da un fanciullo che girovaga, da ognuno si può estrarre la parte migliore, come dalle pepite si estrae l’oro.”

“Come sono coloro con cui convive; com’è quello che uno desidera essere; questa stessa cosa diventa l’uomo.”

“L’uomo ricco di pregi s’inchina a somiglianza dell’arco dotato di corda. L’uomo che non ha pregi si fissa nell’immobilità, a somiglianza di un arco privo di corda.”

“To consider, ‘Is this man of our own or an alien?’ is a mark of little-minded persons; but the whole earth is of kin to the generous-hearted.”

“In bad times, one should not abandon patience”.

“Excellent, average, and low qualities appear in anyone or anything due to association with person or things of the corresponding type.”

“Truly good men are like rubber balls; even if they fall they bounce back. A fool falls like mud and gets stuck to the ground.”

“A great man does not lose his self-possession when he is afflicted; the ocean is not made muddy by the falling in of its banks.”

Il Panchatantra è una delle più antiche raccolte di favole della letteratura sanscrita.

Risale al IV secolo d.C., ma si basa su più antiche raccolte di fiabe. Viene attribuito al saggio indiano Bidpai (vissuto attorno al 300 d.C.)
I racconti, che per lo più hanno come protagonisti degli animali, sono suddivisi in cinque libri attorno ad alcune tematiche di saggezza.

Origine e creazione del Panchatantra

Molto tempo fa nel regno di Mahilaropya, viveva un re che governava in modo encomiabile.
Il re aveva tre figli, non molto intelligenti, e, per questo era molto preoccupato per la successione al trono. Cercava un buon insegnante, ben preparato nelle scritture, che riuscisse ad insegnarle ai figli in un tempo relativamente breve.
I ministri gli avevano indicato un ottimo pandit (erudito), Vishnu Sharman. Ma questo valente erudito era abbastanza vecchio e il re si chiedeva come avrebbe fatto a completare l’insegnamento delle scritture ai figli, dal momento che a un allievo ben dotato erano necessari almeno dodici anni per apprenderle.

Vishnu Sharman riuscì a convincere il re che avrebbe insegnato ai principi il comportamento di un vero re grazie a una serie di racconti che sarebbero stati molto più efficaci delle scritture.
Compilò una raccolta di cinque volumi di storie, chiamati Panchatantra, che dovevano appunto servire da guida ai giovani principi per apprendere il mestiere di re e imparare a comportarsi da saggi.

Vishnu Sharma prese in carico i tre figli del re e se li portò a casa, iniziando subito la loro educazione.

Suddivise le sue lezioni in interessanti storie che trattavano piacevolmente dei caratteri degli animali. Un dopol’altra le raccontò ai principi che ne seppero cogliere agevolmente l’essenza e applicarla alla vita. Al punto che ne furono completamente trasformati.
Una volta concluso l’apprendimento, essi rientrarono a corte non più come i ragazzi rozzi e fastidiosi che erano stati, ma come giovani dotati di saggezza e di prudenza.

Da allora, le storie raccolte e narrate da Vishnu Sharma sono conosciute come Panchatantra.

leggi le storie del pancatantra

—

Come può la verità essere la MIA verità? Come può la religione essere la MIA religione? La verità non può essere MIA, la MIA verità non può essere la verità (anonimo)

“A 31-year-old woman was arrested on Saturday and charged with second-degree murder as a hate crime in connection with the death of a man who was pushed onto the tracks of an elevated subway station in Queens and crushed by an oncoming train.

 

The woman selected her victim because she believed him to be a Muslim or a Hindu. “The defendant is accused of committing what is every subway commuter’s nightmare: Being suddenly and senselessly pushed into the path of an oncoming train,”  She told the police: “I pushed a Muslim off the train tracks because I hate Hindus and Muslims ever since 2001 when they put down the twin towers I’ve been beating them up.” The woman conflated the Muslim and Hindu faiths in her comments to the police and in her target for attack, officials said.”
(see  all the article)
 

I can’t believe that hate and predjudice may provoke crimes like that. I believe in respect, acceptance, dialogue. That’s why, as an artist, I am working at a project like this, The Finger and the Moon, to give my little contribution at the acceptance of other beliefs and to fight againts fanaticism and violence.
 

 

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]]> https://www.thefingerandthemoon.net/blog/the-tragedy-of-religion-intolerance/feed/ 0 https://www.thefingerandthemoon.net/blog/backstage-photos-of-the-finger-and-the-moon-3-in-genoa/ https://www.thefingerandthemoon.net/blog/backstage-photos-of-the-finger-and-the-moon-3-in-genoa/#comments Thu, 13 Dec 2012 14:26:54 +0000 Liuba http://www.thefingerandthemoon.net/blog/?p=472 The Finger and the Moon #3 has been prepared by almost a year of research and contacts in Genoa. Artist Liuba, supported by anthropologist Barbara Caputo, spent time in Genoa investigating the human geography, searching for various religious communities in town, visiting them and explaining the project to them, in order to recruiting people who wish to perform with Liuba.

The process of meeting and involving people in the performance is part of the piece and it’s documented by photos, videos and writings. We believe that art needs to go out of museums and galleries, and it must become an integral part of the fabric of our society.

Here are some pictures:

With Pastors at the Anglican Church

with Imam at Sampierdarena Islamic Center

With European Muslims League President

With Mr.Lal, sikk community

With Valdese Church Pastor

Ghett’up Civic Center

Questions, explications and programmation

Sri Lanka community research….

La Casa Russa (The Russian House)

Mr Lal introducing Liuba to a Community

Russian Orthodox Church

The Jewish Sinagogue

The Finger and the Moon flyers in via del Campo

Sampierdarena Islamic Center

Porta Soprana, near where Liuba was staying by servas friend Carlo

With Domenico of S. Egidio Community

Dinner at mr Lal and his wife’s home

 

 

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]]> https://www.thefingerandthemoon.net/blog/backstage-photos-of-the-finger-and-the-moon-3-in-genoa/feed/ 1 https://www.thefingerandthemoon.net/blog/how-to-perform-salat-the-islamic-ritual-prayer/ https://www.thefingerandthemoon.net/blog/how-to-perform-salat-the-islamic-ritual-prayer/#comments Thu, 29 Nov 2012 00:36:25 +0000 Liuba http://www.thefingerandthemoon.net/blog/?p=331 For the Finger and the Moon Project italian artist Liuba met the Imam of the Mosque in Milan who  explained her how to perform the Islamic Prayer. She was invited to the viale Padova Mosque in Milan to pray with Islamic women. Liuba was very rispectful and with the intention to perform the prayer in the proper way.

Before Salaat

1. Body, clothes and place of prayer must be clean.
2. Perform wudu (ritual ablution) if needed.
3. Women are required to cover their hair.
4. Face the Qibla, the direction of Mecca.
5. Stand erect, head down, hands at sides, feet evenly spaced.
6. Recite Iqama (private call to prayer):

7. Express intent to perform Salaat (niyyat):
I intend to offer  _____ rakats of the ____ prayer, and face the Qibla for the sake of Allah and Allah alone.
(For example: “I intend to offer the 4 rakats of the Isha prayer and face the Qibla for the sake of Allah and Allah alone.”)

Begin Salaat

1. Niyyat: Stand with respect and attention; put the world behind you.
Bring hands to ears, palms forward, thumbs behind earlobes and say          (The entire prayer must be recited in Arabic, but for your information we give the English translation next to the Arabic transliteration) :
2. Qiyam: Place right hand over left, men below navel, women at            chest level;
look at the ground in front of you and recite Opening Supplication (optional):

3. Fatiha: Recite aloud the Fatiha, the first surah of the Qur’an.

4. Ruk’u: Hands drop to sides; bend from waist, palms on knees,          back parallel to ground; look at feet.

5. Qauma: Rise from bending to standing, arms at sides.

6.Sudjood;Prostrate-hands on knees,   lower slowly to kneeling  position; touch forehead, nose and palms to ground (but not elbows); bend toes so tops of feet face the Qibla.

7. Qu’ud: Rise to sitting position, looking at lap. Men turn up heel of        right foot, right toes bent; women keep both feet, soles up, under body.

8. Sudjood: Prostrate again.

9. Qu’ud: Rise to sitting position;

10.To proceed to the second       and        fourth rakats:

Then recite the Fatiha, (if this is the second rakat of any time of prayer, recite another short portion of the Qur’an); continue the second or         fourth rakat with Ruku…. 
11. To complete every second rakat and the last rakat:
Remain seated and recite At-Tashahhud:¹

To proceed to the third rakat:
Recite the Fatiha and continue third rakat with Ruk’u…. 
At the end of any time of prayer (when all rakats have                      been completed):
Remain seated, recite At-Tashahhud, and then recite the Salawat:

To Complete the Prayer:  Look over right shoulder (toward the angel recording     your good deeds), then the left (toward the angel recording your wrongful deeds); say each time:

Say personal prayers with hands cupped and palms up at chest level.
Wipe face with palms.
If praying in a group, stand and greet each other individually,
saying: “May God receive our prayers.”
¹At-Tashahhud is a recreation of the conversation held between Allah and the Prophet Muhammad (peace and blessing upon him) during the night of the Heavenly Ascent (Miraj)

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