Results for: frail Search Results
Family Filter:
3:57 Services and Financial stocks did well today. Steve Jobs showed back up to work at $AAPL looking skinny and frail. Hopefully his health is on the upswing.
10 Sep 2009
Share Video

Welcome to HMInnovations -(Home Made Innovations)- where we will teach you simple tricks, hacks, and mods on everything, from simple home projects, debunking online myths, technology mods and many more! Please subscribe to see more future videos and projects! In this video we will show you how to make a DDR dancing pad at home. While the pad that comes with the game (the ugly very flimsy and frail pad) gets the job done, we want something that is more realistic to the arcade version. The provided pad has sluggish and unresponsive pad buttons that really just get on the way more than they actually help. You can go to   and find that their pads cost from $200 - $500 and we think thats too much, were going to build a solid very reliable pad for under $100. Tools and Equipment: Drill Box Cutter Scissors Sauder Gun ½ Screws x4 1 Washers x 4 Copper Wire Aluminum Foil Plexy Glass square 1/8 Inch thick, and 36x 40 DDR Pad Plywood Square 36x40 and Spray Paint
5 Jan 2010
Share Video

Another Gem From Dr. Chuck Missler Full documentation: Man appointed mortal sorrow. The Blessed God shall come down teaching His de^ath shall bring the despairing comfort. Adam The first name, Adam, comes from adomah, and means "man." As the first man, that seems straightforward enough. Seth Adam's son was named Seth, which means "appointed." When he was born Eve said, "For God hath appointed me another seed instead of Abel, whom Cain slew." Enosh Seth's son was called Enosh, which means "mortal," "frail," or "miserable." It is from the root anash: to be incurable; used of a wound, grief, woe, sickness, or wickedness. (It was in the days of Enosh that men began to defile the name of the Living God. ) Kenan Enosh's son was named Kenan, from which can mean "sorrow," dirge," or "elegy." (The precise denotation is somewhat elusive; some study aids unfortunately presume an Aramaic root synonymous with "Cainan.") Balaam, looking down from the heights of Moab, employed a pun upon the name of the Kenites when he prophesied their destruction. Mahalalel Kenan's son was Mahalalel, from mahalal, which means "blessed" or "praise"; and El, the name for God. Thus, Mahalalel means "the Blessed God." Often Hebrew names included El, the name of God, as Dani-el, "God is my Judge," Nathani-el, "Gift of God," etc. Jared Mahalalel's son was named Jared, from the verb yaradh, meaning "shall come down." Some authorities suggest that this might have been an allusion to the "Sons of God" who "came down" to corrupt the daughters of men, resulting in the Nephilim ("Fallen Ones") of Genesis 6.3 Enoch Jared's son was named Enoch, which means "teaching," or "commencement." He was the first of four generations of preachers. In fact, the earliest recorded prophecy was by Enoch, which amazingly enough deals with the Second Coming of Christ. Methuselah The Flood of Noah did not come as a surprise. It had been preached on for four generations. But something strange happened when Enoch was 65, from which time "he walked with God." Enoch was given a prophecy that as long as his son was alive, the judgment of the flood would be withheld; but as soon as he died, the flood would be sent forth. Enoch named his son to reflect this prophecy. The name Methuselah comes from two roots: muth, a root that means his de^ath ; and from shalach, which means "to bring," or "to send forth." Thus, the name Methuselah signifies, "his de^ath shall bring." And, indeed, in the year that Methuselah died, the flood came. Methuselah was 187 when he had Lamech, and lived 782 years more. Lamech had Noah when he was 182. The Flood came in Noah's 600th year. 187 + 182 + 600 = 969, Methuselah's age when he died. It is interesting that Methuselah's life was, in effect, a symbol of God's mercy in forestalling the coming judgment of the flood. It is therefore fitting that his lifetime is the oldest in the Bible, symbolizing the extreme extensiveness of God's mercy. Lamech Methuselah's son was named Lamech, a root still evident today in our own English word, "lament" or "lamentation." Lamech suggests "despairing." (This name is also linked to the Lamech in Cain's line who inadvertently killed his son Tubal-Cain in a hunting incident. ) Noah Lamech, of course, is the father of Noah, which is derived from nacham , "to bring relief" or "comfort," as Lamech himself explains. ----------------------- John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. Intelligent Design - The Anthropic Hypothesis
5 Apr 2010
Share Video

This is just a small tribute to Paris Jackson for her recent birthday. I hope wherever she is, whatever she's doing, she's happy. The drawing of her in the beginning is my own work. The music is the End Title from the soundtrack of the movie "Oscar and Lucinda" by Thomas Newman. Besides just being one of the coolest pieces of music ever written, in my opinion, I think it really fits Paris, because it expresses so well what the movie is about, which reminds me of Paris in many ways. Because no matter what age, I really think she will always be a "Magical Child," and wise beyond her years and even her experiences. That's her nature, in my opinion, as cultivated by her dad. The book/movie says the following about the heroine, and I think it's equally true for Paris: "She knew that glass is a thing in disguise. It is not solid at all, but a liquid, And even while it is as frail as the ice on a Parramatta puddle, It is stronger than Sydney sandstone." Stay strong, Paris.
8 Apr 2010
Share Video

Created by for Homeowner Direct - This unusual elevated 2 storey large Finca has fine panoramic views of the surrounding 13 mountain ranges and was completed in February 2003.It is situated 2.4 Kms from the centre of Hondon De Los Frailes in Alicante Province.The Finca is in a quiet private position on a no through road with open country and lovely walks on the doorstep. Hondon De Los Frailes has a population of around 1500 of which half are British, Dutch, German, and Belgian. The village has an efficient Town Hall, Civic Centre, its own Medical Centre, a Music Hall, Library and Computer Centre, Municipal Swimming Pool, Good Primary School, Catholic Church ,English speaking Private Doctor, 2 Local Police, Lawyer(English Speaking) and Architect, Chemist, CAM Bank with ATM and Bank Santander, 2 Butchers, 2 Grocers, Tobacco Shop , Card Shop and Internet Café, 2 Bakers, 8 Bar Restaurants, 2 Builders Merchants, 3 Hardware Stores, 2 Plumbers and Electricians, Keep Fit Centre, Physiotherapist, 2 Hairdressers-one with Beauty Salon, Post Office, Water Accounts Office, and 2 Garden Centres. The house is 214 sq metres of which 27 sq. metres are an integral garage. There is also a 25 sq metre tiled patio connected to the garage at the rear of the house, and a 30 sq. metre loft with sloping roof that could easily be converted into more accommodation. It would be possible to convert the upper floor into separate accommodation. The plot size is approximately 2000 sq metres and is well fenced. The Finca comprises of; 4 good size bedrooms, 2 with walk-in wardrobes, 1 with large mirrored wardrobe, 2 bathrooms one upstairs and one downstairs, fully fitted kitchen, utility room with electric water heater, washing machine and oil central heating boiler, large sitting and dining room and staircase to the upper floor, large integral garage (This could easily be turned into a 5th bedroom with en-suite bathroom), a veranda with double glazed sliding windows, upstairs balcony and loft, and a 25sq metre tiled patio as mentioned before. The house benefits from full oil central heating and there is also a large working fireplace in the living room (Wood is easily purchased in the village) There is a double car port and front and rear gates to the garden. The windows are double glazed, have insect nets, steel locks, and roller blinds. The house has security grills and an alarm system. Adequate space exists for a pool (At this time 3 metre diameter above ground pool with pump and filter is used for June -- September). The gate lights and security lights are automatic. The house has mains water, electricity and a septic tank. There is a 1.9 metre satellite dish for Sky; wireless internet with telephone is also connected. There is a log store and kennel behind the car port. The mature garden comprises of a ploughed orchard of 16 mature almond trees to the rear, and has 3 olive trees, 6 pines, honeysuckle, oleander and other various shrubs at the front. The whole garden is automatically irrigated and a large part gravelled. At the moment a Spanish gentleman looks after the Almond Orchard in return for the crop, (Gathers the Almonds in August and prunes in November.He also Sprays and ploughs when required.) The house is legal, registered and has the necessary paperwork. Alicante Airport is 35 mins ( No Tolls), Albatera 15 mins ( nearest large supermarket), Albatera \ Catral Railway Station 20 mins, Elche 25 mins, Alicante centre 50 mins, Torrevieja 50 mins, Murcia 50 mins, and The Mar Menor 1hr 05 mins The price greatly reduced to €260,000 Contact: Email: Tel: 0044966194708 Mob: 0034630341776 The owners would also consider a house exchange + or -- cash in North Yorkshire near the coast. Location on Google Earth: 38 15 4823 N 0 57 0018 W Elevation; 471 Metres The owners will be selling a 2000 white LHD Nissan Primera 1.8 Estate, 121,000 Kms for €3500 ( ITV 2011 Feb) and a 2005 black metallic LHD Ford Fiesta 1.4 with 33,000 Kms for €6500.(ITV 2011 Oct) Both cars are registered in Spain are in good condition and have full documentation. For further information visit our property channel
29 Jun 2010
Share Video

Watch full movie visit at: "Let Me In" tells a terrifying tale about an alienated 12-year old boy named Owen (Kodi Smit-McPhee) who is viciously bullied by his classmates and neglected by his divorcing parents. Achingly lonely, Owen spends his days plotting revenge on his middle school tormentors and his evenings spying on the other inhabitants of his apartment complex. His only friend is his new neighbor Abby (Chloe Moretz), an eerily self-possessed young girl who lives next door with her silent father (Oscar nominee Richard Jenkins). A frail, troubled child about Owen's age, Abby emerges from her heavily curtained apartment only at night and always barefoot, seemingly immune to the bitter winter elements. Recognizing a fellow outcast, Owen opens up to her and before long, the two have formed a unique bond.
28 Jul 2010
Share Video

"Let Me In" tells a terrifying tale about an alienated 12-year old boy named Owen (Kodi Smit-McPhee) who is viciously bullied by his classmates and neglected by his divorcing parents. Achingly lonely, Owen spends his days plotting revenge on his middle school tormentors and his evenings spying on the other inhabitants of his apartment complex. His only friend is his new neighbor Abby (Chloe Moretz), an eerily self-possessed young girl who lives next door with her silent father (Oscar nominee Richard Jenkins). A frail, troubled child about Owen's age, Abby emerges from her heavily curtained apartment only at night and always barefoot, seemingly immune to the bitter winter elements. Recognizing a fellow outcast, Owen opens up to her and before long, the two have formed a unique bond.
28 Jul 2010
Share Video

Watch full movie visit at: Let Me In is a 2010 American horror film directed by Matt Reeves based on the novel Let the Right One In by John Ajvide Lindqvist and the Swedish film adaptation of the same name. It tells the story of a 12-year-old boy who develops a friendship with a vampire child in a New Mexico town in the early 1980s.[2] The first trailer for the film was released online on July 1, 2010. In adapting the film, a few adjustments were made, such as changing the names of the protagonists to Owen and Abby,[3] and moving the setting from the Stockholm suburb of Blackeberg to "a small New Mexico town."[2] Los Alamos County has granted a special request from the film's director and producer to name the town in the movie "Los Alamos, New Mexico."[4] Producer Simon Oakes has made it clear that the plot of Let Me In will closely resemble that of the original film, except that it will be made "very accessible to a wider audience"; "If you say 'remake', I think that's true to say. That's what it is. It's not a reimagining. [It has] the same beats, maybe the scares are a little bit more scary. We've been able to ramp that up quite a lot, obviously for budgetary reasons The new trailer for the Matt Reeves-directed film starring Kodi Smit-McPhee, Chloe Moretz, Richard Jenkins, Elias Koteas, Cara Buono and Sasha Barrese. "Let Me In" tells a terrifying tale about an alienated 12-year old boy named Owen (Kodi Smit-McPhee) who is viciously bullied by his classmates and neglected by his divorcing parents. Achingly lonely, Owen spends his days plotting revenge on his middle school tormentors and his evenings spying on the other inhabitants of his apartment complex. His only friend is his new neighbor Abby (Chloe Moretz), an eerily self-possessed young girl who lives next door with her silent father (Oscar nominee Richard Jenkins). A frail, troubled child about Owen's age, Abby emerges from her heavily curtained apartment
28 Jul 2010
Share Video

Producer Simon Oakes has made it clear that the plot of Let Me In will closely resemble that of the original film, except that it will be made "very accessible to a wider audience"; "If you say 'remake', I think that's true to say. That's what it is. It's not a reimagining. [It has] the same beats, maybe the scares are a little bit more scary. We've been able to ramp that up quite a lot, obviously for budgetary reasons The new trailer for the Matt Reeves-directed film starring Kodi Smit-McPhee, Chloe Moretz, Richard Jenkins, Elias Koteas, Cara Buono and Sasha Barrese. "Let Me In" tells a terrifying tale about an alienated 12-year old boy named Owen (Kodi Smit-McPhee) who is viciously bullied by his classmates and neglected by his divorcing parents. Achingly lonely, Owen spends his days plotting revenge on his middle school tormentors and his evenings spying on the other inhabitants of his apartment complex. His only friend is his new neighbor Abby (Chloe Moretz), an eerily self-possessed young girl who lives next door with her silent father (Oscar nominee Richard Jenkins). A frail, troubled child about Owen's age, Abby emerges from her heavily curtained apartment only at night and always barefoot, seemingly immune to the bitter winter elements. Recognizing a fellow outcast, Owen opens up to her and before long, the two have formed a unique bond.
12 Aug 2010
Share Video

Hey there... My name is Penn Chan. I’m a fully qualified computer technician & writer. But this page isn’t about me... it’s about you. While I may not know you personally, I’m pretty sure I know why you’ve come to this site. You’re simply fed up with having a slow computer that takes ages to boot up and get anything done making you want to pull you hair out. You’re sick of having everything constantly crashing or feeling like you’re going to get the “blue screen of death” at any moment – and lose everything you’ve ever saved on your computer. Plus on top of all of that you’re worried about all the Trojans & viruses sneaking around on your computer causing silent anarchy. But The Worst Thing You Can do Right Now is Hire a Computer Technician… In fact I would goes as far as saying…. As you read this… Innocent people are being ripped off by money hungry computer technicians. They promise to speed up your computer, triple the speed of your internet & increase your productivity for a few hundred dollars… But the truth is what they do is so easy anyone could do it! But because they use big sounding words they somehow con everyday people into believing that what they do is rocket science! (Which is isn’t!) But don’t worry…In just a few moments I’m going to spill the beans on the insider secrets of PC optimization that’ll save you a small fortune. I don’t care if you’re a frail 95 year old grandma who’s never used the internet before, a busy stay at home mom or the brightest wiz kid on the block – you can do this! But first allow me to introduce myself. My name is Penn and if I wasn’t the guy who used to get called out at my old job to come and speed up people’s computer’s – I wouldn’t believe… Do you want to know more?
27 Sep 2010
Share Video

BY BRANDON TWICHELL ANCHOR: MEGAN MURPHY You're watching multisource world news analysis from Newsy A Paris judge has postponed the corruption trial of former French President Jacques Chirac - a trial two decades in the making. The 78-year-old who led France for 12 years is accused of embezzling money while he was mayor of Paris from 1977 to 1995. Prosecutors say Chirac created dozens of fake jobs for his political allies, but his defense argues the statute of limitations has run out on some of Chirac’s alleged crimes. (Video Source: euronews) Chirac denies any wrongdoing. A writer for France’s Le Point Magazine tells CNN the retired president is just a victim of his time. “At that time, there were not the same laws, which means that the politician could do everything he wanted, which is not the case anymore. So it’s old-fashioned politician, politician of the old time, and he’s paying now for that.” Despite the accusations against the former French president, he is still very popular. A French journalist tells Al-Jazeera that’s partly because the media haven’t taken the corruption case seriously. “It’s a cultural problem in France. I think the French press is not strong enough. It didn’t do a good job of holding him accountable.” And a reporter for The Telegraph adds some worry that Chirac’s age and rumors of his failing health will distract from the trial... if and when it resumes. “...critics believe the rumours about his health are a deliberate ploy...Mr. Chirac has seemed frail and in need of support in recent appearances.” But- poor health or not- some say, Chirac should be treated like anyone else. Iran’s Press TV talked to a few French citizens who hope the trial is just temporarily delayed. WOMAN: “It would be unacceptable if he were not to face justice, and I hope his case will be conducted fairly and with integrity.” MAN: “And he is to be considered as a regular French person, and there’s no way he has special treatment.” If convicted, Chirac could face 10 years in jail and a 150,000 euro fine. But a France 24 reporter says that probably won’t happen. “Last fall, his lawyers already signed a deal with the mayor of Paris. Bertrand Delanoë agreed to drop the town hall civil lawsuit against Chirac in exchange for 2.2 million euros, 500,000 of which Chirac had to pay himself. He’s unlikely to receive anything more than a suspended sentence.” The Financial Times says Chirac’s new trial date is set for June 20, but that’s only if the high court decides the charges are not too old. Follow Newsy_Videos on Twitter Get more multisource video news analysis from Newsy Transcript by Newsy
12 Mar 2011
Share Video

BY LIZ REED ANCHOR ALEX HOLLEY You're watching multisource entertainment news analysis from Newsy Forget the dress, look at that waist! Media outlets are obsessively researching Kate Middleton’s diet secrets after debuting a slim frame on her wedding day. After reports surfaced she dropped from a size 6 to a 2 since the Royal Engagement, many are asking--Is Kate too thin? Reporter: “The media took notice that Kate Middleton has been shedding pounds, she even had to get her ring taken in. But is it prenuptial stress or wedding diet? Her mom Carole dropped a hint about her own weight loss to a reporter.” Correspondent: “She lost 4 pounds in a week and she was talking about how delighted she was with the results.” (Video: ABC) Carole and Kate are reportedly on the Dukan Diet, an all-protein fad diet that promises followers can lose up to 10 pounds in a week. Dietitian Melissa Johnson tells Fox News, the diet doesn’t send the right message about losing weight. “Nobody’s going to eat this way for life so it’s not actually addressing eating patterns. You’re not making healthy changes to your life. She is a beautiful, healthy, normal-weight woman and it would be so much better for her to say you know what, I’m happy with myself.” While others blame the diet, a blogger for Grazia Magazine tells NBC, her weight loss is normal and closer to home than the diet--it’s all about the royal pressure. “I think it’s not massively surprising, most brides lose some weight before their wedding and most brides don’t have to contend with the idea that a third of the world’s population is going to be watching them, so I don’t think it’s too surprising that she’s lost a few pounds.” But with her life under a microscope, CelebTV shows how Kate’s dwindling frame parallels a prior princesses’ body image struggle. “Of course we know every bride drops a few lbs before the big day, but it’s pretty obvious Kate’s healthy curves have disappeared. And that’s just adding fuel to the royal watchers to make another comparison to another frail princess. It’s been said nerves and pressure caused princess Diana’s weight to drop drastically by the time she married prince Charles.” And if the princess comparisons weren’t enough, women worldwide are begging Kate to stop losing weight because it impacts young girls’ self esteem. Eating disorder culture revolves around celebrity idols, CBS explains. “Anyone would look at her picture and ask why does she have to lose weight. She looks fantastic. She's on the very slim end of what would be considered healthy...[T]he extent that media messages like advertising and celebrity spotlights help our culture define what is beautiful and what is 'good,' the media's power over our development of self-esteem and body image can be incredibly strong.” So is Kate “fit” to be a princess or too thin for the throne? Let us know what you think in our comments section. 'Like' Newsy on Facebook for updates in your newsfeed Get more multisource video news analysis from Newsy Transcript by Newsy
7 May 2011
Share Video

Guadaira Componentes. Especialistas en mantenimiento de helicópteros. Una empresa española, joven y experta, con aprobación EASA 145 para componentes dinámicos a nivel de overhaul. Calle Cañada del Fraile, 3, 28695 Navas del rey, Tel: +34-91-8155870,
31 May 2011
Share Video

1957 (A teenage Shirley Bassey recorded this American Songbook 'Blues' Standard back in 1956 and it was released as a track on her first LP in 1957. One of the songs from this LP, 'Born To Sing The Blues' was released as a single in 1956. Shirley has recorded & performed many genre's of music over her past 58+ years in show business due to her powerful voice & musical instincts, but jazz & the blues were among the first that she mastered. ABOUT This song: "The Birth of the Blues" is a popular song. The music was written by Ray Henderson, the lyrics by Buddy G. DeSylva and Lew Brown. The song was published in 1926, and recorded by Cab Calloway in 1943 or 1944. The song was later a hit for Frank Sinatra and was frequently performed by popular singers such as Bing Crosby, Sammy Davis, Jr., Shirley Bassey, Keely Smith, Jack Teagarden and Pearl Bailey. An Oscar nominated (Music Scoring) film "Birth of the Blues" starring Bing Crosby was released in 1941. LYRICS: Oh, they say some people long ago Were searching for a diffrent tune One that they could croon As only they can They only had the rhythm solved They started swaying to and fro They didn't know just what to use And this is how the blues really began They heard the breeze in the trees Singing weird melodies And they made that the start of the blues And from a jail came the wail Of a down-hearted frail And they played that As part of the blues From a whippoorwill Out on a hill They took a new note Pushed it through a horn Till it was worn Into a blue note And then they nursed it Rehearsed it And gave out the news That the Southland gave birth to the blues And then they nursed it Rehearsed it And gave out the news That the Southland gave birth to the blues That the Southland, they gave birth to the blues
16 Jan 2012
Share Video

El monje es una adaptación de la célebre novela gótica de Matthew G. Lewis publicada en 1796 y cuenta el destino trágico del Hermano Ambrosio en la España católica del Siglo XVII. Abandonado poco después de nacer a las puertas del Convento de los Capuchinos, Ambrosio es educado por los frailes y se convierte en un predicador admirado por su fervor y temido por su intransigencia, creyéndose protegido y libre de toda tentación. Sin embargo, la llegada de un misterioso novicio removerá sus certezas y le llevará por el camino del pecado.
27 Jan 2012
Share Video

part 1. THE ROOM commentary, based on likutei moharan 52, 51 of nachman of breslav, plato, schopenhauer, symbolism, expression. LIKUTEI MOHARAN 52 IN RELATION TO THE GESTALT MONOLOGUE: “THE ROOM” 1. DEDUCTIVE THINKING IS MERELY THE FIRST STEP TO SEEKING REALITY. Here is the opening sentence of essay 52 of "Likutei Moharan", the "CollectedEssays" of Nachman of Breslav. And here is the official Breslav Research Institute translation: "there are heretics who say that the world is a necessary reality". The first point I want to make isthat what Nachman in this statement is labeling "necessary reality", or moreliterally, "obligated finding", is what Gestalt therapists call "confluence", fromthe Latin roots "con" (with) and "fluere" (to flow). For Gestalt therapists"confluence" means a near total lack of here and now awareness, as is seen inautism, psychosis and certain master manipulators such as an Adolf Hitler.Instead of being grounded in reality, the person is identifying with, flowingalong with fixed deductive systems, a matrix of habits which he justifies bysimple cause and effect logic. Since "the system" appears to make sense,therefore the system is "necessary reality". For example, "I am right, thereforeyou must be wrong," or "I am good, therefore you must be evil" is a way ofthinking that "makes sense" and seems to be necessarily the case for a mindthat relies primarily upon the syllogisms of deductive thinking to solveproblems. THE SHOW BEGINS WITH WHAT LOOKS LIKE AN ORDINARY REAL LIFE ROOM,WITH A FEW EXCEPTIONS. But from the point of view of a more encompassing "dialectical" thinking, thisdeductive sort of logic is merely the first stage of authentic thinking which aimsat truth. This deductive stage is merely the "thesis", a comforting illusion ordream of oneness, identity, based on our everyday habits, our manipulativegames which have frozen into a dead shell around our true self. True,Maimonides does say that the Word first comes to us on the side of rationalthinking. That is to say, first we need to use all our deductive "wits" to deal withthe situation - until we get stuck. And of course soon we will get stuck if werely primarily upon deductive logic, which is a way of thinking which movesfrom general abstract assumptions to particulars which stem from those ישם םם םם םא אב בת ת general assumptions. For example, if my general assumption is that "today is anice day", what do I make of the fact that it just rained on my picnic? How can anice day also be not a nice day? Likewise, in Gestalt dreamwork we begin withour defective, incomplete notion of what we think is "awareness" and weproceed until our self-interruptions, the holes in our contact boundary, lead usto impasses. We begin with by simply telling the dream as we dreamed it, in thehere and now. But this is only 1/60 of the Word. The dreamwork process aimsat correcting this illusion and providing the rest of the existential message.Shifting to a kabbalistic and alchemical point of view, we can say we descenddeductively on the left side of the tree of life from alchemical water toalchemical earth, as our initial simple abstract idea trickles into its manyapparently logical but nevertheless conflicting consequences. This is deductive,cause and effect logic. Then, in the new state of alchemical earth all reality is afragmented clog of apparently totally unreconcilable points of view. We arestuck at an impasse. Heretics, according to Nachman, fail to complete the cycleof dialectical logic by neglecting the right side of the tree of life, the side whichrelies upon inductive thinking. The inductive process begins as alchemical airdiscovers spaces within the clumps of alchemical earth. Then, within thesevoids there descend from on high sparks of alchemical fire which burn up theimpasses of alchemical earth and encompass the burnt crusts in a redeeminginferno which wafts them back up to the One Without A Second, at which pointthe dialectical cycle begins anew. Cycle after cycle, this is an endless spiral ofdescents for the sake of ever higher ascents. DOING THE GESTALT IDENTIFICATIONS OPENS UP THE HOLES IN ALCHEMICAL EARTH, AND THEN THE NEW FIERY IDEAS BEGIN TO ILLUMINATE THE IMAGES,SUCH AS “A LIFE ON FIRE” DESPITE FACT THAT THE PRESENT SITUATION IS RATHER DEPRESSING. 2. DIALECTICAL THINKING COMBINES DEDUCTION AND INDUCTION. The official Breslav translation of this next paragraph is: "the truth is that theworld and all it contains is a contingent reality. Only the Holy One mustnecessarily exist. However, all the worlds and all they contain need notnecessarily exist. God created them creatio ex nihilo. For God had the ability,the power and the alternative to create them or to not create them. Thereforethe world and all it contains are certainly a contingent reality." ת תם םו וא אי יהמציאות. י יק קם םך ךד דא אב בהמציאות,ל לל לת תם םל לר רם םם םי יהמציאות. י יא אך ךם םש שמאין,ו וו וו וך ךה הם םו וא אלבראם, על-ן ןי יל לם םו וא אי יהמציאות. This paragraph shows us how Nachman deals with the cul-de-sac resultingfrom the assumption that the world is an unchangable necessary reality. We seethat Nachman does a subtle figure/ground reversal, without telling us he isdoing it. He shifts from deductive logic to inductive logic, from a descent on theleft side of the tree of life to an ascent on the right side of the tree of life.Previously he was descending from the one idea, the dialectical "thesis", to itsmany conflicting ramifications. Now he is ascending from an infinite number ofparticular awareness moments, each one emerging as a spark of alchemical firefrom the void of alchemical air. The infinite moments of awareness in the here and now are the dialectical "antithesis" of the original single idea frozen into adeductive system. Gradually these gestalts, monads, living organisms thatconstitute the contact boundary congeal into their ultimate integration back inthe One, as the One in the many, as identity in difference, as God in the world.And this final integration is the third stage of dialectical thinking, the"synthesis". BEGINNING THE GESTALT INDUCTIVE WORK IS THIS SHIFT OF DIRECTION ON THE TREE OF LIFE, FROM DESCENT TO ASCENT BASED ON FAITH THAT THEPROCESS WILL LEAD SOMEWHERE. The outcome is that what Nachman calls "the world" is no longer a comfortingillusion of abstract oneness enjoyed by what he labels "heretics", but rather theworld is an endless kaleidoscopic array of here and now contact experiences inthe environment, in our body and in our fantasies, enjoyed by any truly saneand truth seeking person. Autistic children and logically stillborn "heretics" findthis logical reversal to be very threatening, since their safe repetitive rituals andsyllogisms, concocted for an abstract deductive world, are not well adapted to aconcrete, organic, inductive world. It is like shifting from looking at a paintingor dream from the outside to living in the world of that painting or dream, withall its bewildering possibilities. In Gestalt dreamwork this transition from seeingthe dream as a painting out there to living it completely in the here and now,"saying it with your whole body", is accomplished only gradually over a periodof hours, weeks or months, as the protagonist peels away layer upon layer offrozen childhood habits to arrive - he hopes - at a certain level of maturity.This dreamwork process unveils the remaining 59/60 of the prophetic messagethat constitutes "the existential message of the dream" in secular jargon. THE WOMAN IN THE SHOW IS AMBIVALENT ABOUT THE MAN’S AGENDA. SHE NEEDS HER BOX, BUT EVEN MORE SHE NEEDS TO BE A JACK IN THE BOX. THEJACK IN THE BOX IMAGE IS APPROPRIATE, SINCE NEITHER ONE LETS GO OF THEBOX COMPLETELY. IT IS ENOUGH TO BE BLOWING IN THE WIND. Note that Nachman is anything but "objective" in his evaluation of the situation.He labels anyone who is not totally committed to his own phenomenologicalorientation a heretic, without even the slightest hint as to what is his underlyinglogical frame of reference. Therefore, in order to read Nachman from any pointof view other than that of sheep following a shepherd blindly, we must supplythe missing manual, the missing logical infrastructure, ourselves. Actually, thistask is not difficult to do. For once we decode Nachman's theological jargonword by word we find right there in his text all the elements we need to peerinto his inductive, phenomenological, Gestalt therapy, poetically spiritualizedway of interpreting reality. 3. DECODING NACHMAN'S TEXT: KEY TERMS As a matter of fact, Nachman's text itself demands that we decode his message,since anyone who does not decode his message (and this includes most of hisstarry eyed, intellectually muddled disciples) arrives at totally absurdconclusions. Here is one glaring example. Nachman says: ה הר רו וו ות תישראל, ה הי ים םא את תב בהמציאות. A superficial translation would be that of the Breslav Research Institute: "forafter the souls of Israel were issued and brought down, now the world iscertainly in the aspect of necessary reality ". Then, Nachman's next sentence is:"For the world and all it contains were created only for Israel, as is known. AndIsrael rules the world!!!" This, of course, is rubbish, very dangerous rubbish. Ahundred years after Nachman and other naive Jewish rabbis penned suchrubbish, later generations of Jews encountered the response of those "heretics"to Nachman's arrogance. Certain "heretics" metamorphosed Nachman's textinto "The Protocols of The Elders of Zion". All the heretics needed to do was substitute "money" or "gold" for "awareness", as the glue which holds the Jewishpeople together and is the true Source of Jewish vitality and dominance. Andthen, fifty years after the Protocols came the Holocaust, which might be seen asEurope's "final solution" to the problem created by Jewish apocalypticchauvinists. So much for "Israel uber alles!" We may conclude, then, that eitherNachman of Breslav was totally meshuggeneh, or there must be some othermessage hidden in lesson 52 of Likutei Moharan (LM 52) besides that conveyedby the official Breslav Research Institute translation of the text. THE BEGINNING OF THE SHOW IS FROM THE POINT OF VIEW OF DEDUCTIVE LOGIC, WITH EACH NEW IDENTIFICATION LEADING TO A NEW HOLE IN THATMATRIX, UNTIL GRADUALLY THE RIVER BECOMES THE DOMINANT METAPHORAND THE WOMAN’S FINAL RESISTANCE BECOMES JUST A FADING IMAGE, A CLOD OF ALCHEMICAL EARTH BURNING UP IN THE FIERY LIGHT OF THE OVERALL SUPEROBJECTIVE. Let us begin our translating project, or rather our decoding project, once again.This time we will try to ferret out what Nachman actually meant. Or even if hedid not mean it, we need here to sift out the wheat from the chaff, since if wedo so it turns out that indeed there is much wheat to be found in this Torah commentary. In the meantime we will leave the totalitarian nonsense for thosewho crave that nonsense. Code word number one here is "Israel", which forNachman codes for all those who find a proper balance between deductive andinductive logic, with a slight emphasis on the side of inductive logic asMaimonides requires for wannabe prophets. Then the non-Israelites, i.e., therest of the world, are those unfortunates who rely primarily upon deductivelogic, such as the Egyptians at the time of the Exodus. It is black and white forNachman: induction or deduction, Israel or Egypt, good guys or bad guys,redeemed Jews or godforsaken goyim. He does not spell it out here, but inother essays Nachman makes much of ancient Egyptians as those who rely ondeductive logic. Here in LM 52 the Egyptians are generalized to all "heretics"who rely primarily upon deductive logic, not only the imaginary, much abusedEgyptians. AT THE BEGINNING OF THE SHOW THERE IS THE LIGHT INSIDE AND THE TOILET OUTSIDE. GRADUALLY THE SIMPLE DICHOTOMY GOODGUYS/BADGUYS GETSBLURED, AS THE NARRATOR GETS INTO WHAT AT FIRST SEEMS TO HIM TO BEHIS “SEEMY SIDE”. LATER THIS ERUPTION OF ORGASMIC ENERGY TURNS OUT TO BE WHAT IS NEEDED TO OVERCOME THE INTHEBOX/OUTSIDETHEBOX SPLIT ANDMOVE FROM UNFINISHED BUSINESS TO THE SUPEROBJECTIVE, FROM EVE/ADAM,BINAH/CHOCHMAH TO KETER, TO THE OHR MAQQIF, TO THE EXISTENTIALMESSAGE OF THE DREAM OR THE WORD OF GOD. Another code word in the above passage which requires careful attention is"neh-ets-lu". The official Breslav translation is: "issued", but literally the wordmeans "risen and drawn near", based on the word "etsel", meaning "near" fromthe root A-TS-L. Now, what is it that rises and draws near when we get in touchwith reality? Answer: "reality" itself, i.e., what is tangible to our senses andother forms of awareness when we operate in an inductive manner, i.e., fromthe concrete particulars to the encompassing integration of the particulars inhigher and higher orders of experience. The ultimate integration of awarenessexperiences goes by many labels, such as the glory of God, or Aristotle's "finalcause", or Plato's "anamnesis" (remembering primordial ideas). And so we findourselves in the framework of Gestalt therapy, since it is "figures" which rise upfrom the (back)ground and draw near to us when we take time for awarenessexperiences. Gestalt therapists label these rising figures "gestalts", which also alludes to their organic living reality, wholeness or pattern. Each moment ofawareness is posited as a living organism, a strong gestalt, which gobbles upand encompasses lower levels of similar living realities, weaker gesalts. Leibnizlabels the gestalts "monads", since each one is in a sense a single world ofexperience, whether referring to our everyday world, or infinitely large "worlds",or infinitely small "worlds". For Nachman and for Leibniz it is worlds withinworlds within worlds, as endlessly as God is the "endless" (Hebrew: "eyn sof"). AS THE SHOW GOES ON, MORE AND MORE GESTALTS, MONADS OPEN UP THENATURALISTIC MATRIX OF SIMPLY A “ROOM”, UNTIL BY THE END OF THE SHOWTHIS “ROOM” HAS ASCENDED VIA THE SPIRALING DIALECTIC TO THE LEVEL OF “HA-MAKOM” OR THE MERKAVAH, BY ENTERING TOTALLY INTO THEPOSSIBILITIES OF THE SITUATION, THE CIRCUMSTANCES OF THE ACTION. 4. THE PHILOSOPHICAL CONTEXT: ARISTOTLE, PLATO, LEIBNIZ, GESTALT Here again is the text which specifies necessary and contingent existence. Let'sdissect it within the framework we have just established. We'll begin once again with the official Breslav translation of the paragraph,which is: "the truth is that the world and all it contains is a contingent reality.Only the Holy One must necessarily exist. However, all the worlds and all theycontain need not necessarily exist. God created them creatio ex nihilo. For Godhad the ability, the power and the alternative to create them or to not createthem. Therefore the world and all it contains are certainly a contingent reality." The Hebrew word for "existence" here is "m'tsi-ute", which means literally "whatis found", from the root M-TS-A, "to find". Again we are guided in the directionof inductive thinking based on awareness. Awareness is what we find/contactwhen to stop doing things deliberately and open ourselves to encountering theobjects of our experience in a middle way, active passivity manner. We beginwith moments of awareness and gradually we discover that these moments arepart of a river of experience that is flowing towards a certain final integration ofall types of awareness: environmental, bodily and fantasy. This subconscious orsuperconscious river does not flow when we are striving deliberately towards agoal definable within a deductive system or matrix, but it does flow when wesimply are getting in touch with all the realities of the moment, the situation,the circumstances. Heightened awareness leads to a mobilizing of the total ת תם םו וא אי יהמציאות. י יק קם םך ךד דא אב בהמציאות,ל לל לת תם םל לר רם םם םי יהמציאות. י יא אך ךם םש שמאין,ו וו וו וך ךה הם םו וא אלבראם, על-ן ןי יל לם םו וא אי יהמציאות. organism, so that once an optimal state of readiness is attained authenticaction emerges spontaneously. "Say it with your whole body" is the Gestalttherapy maxim here. Taoists say, if you want to hit the target aim for the Taoand not for the target, which is their way to putting the emphasis on inductiverather than deductive thinking. And in Judaism total involvement in all therealities of the situation is another name for God, "the Place" (Hebrew: ha-Makom). We recall the definition of "local motion" which Maimonides took fromAristotle: motion in one place and in a circle, which is the basis of the spiralingdialectic of the logos, the Word, the tree of life, the Merkavah upon which God"rides on the Aravot". THE NARRATOR, FRANKLYN, TELLS US HOW HAS GIVEN UP ON HIS DELIBERATE,DEDUCTIVE ATTEMPT TO FIND PERFORMERS TO WORK WITH THAT WILL PAY HIM TO HELP PAY THE RENT, INSTEAD HE HAS DECIDED TO DO THE WORKHIMSELF SIMPLY FOR ITS OWN SAKE, “L’SHEM SHAMAYIM” (HEBREW: “FOR THESAKE OF HEAVEN”). AND YET BY DOING SO HE DISCOVERS OTHER MORECOMPELLING NEEDS WHICH HE BEGINS TO DEAL WITH VIA THE GESTALT PROCESS (HITBODEDUT). ESPECIALLY HE GETS IN TOUCH WITH HIS ADVANCINGAGE AND THE FACT THAT “IT IS GETTING HARDER TO FIND CANARIES”. Going back to the paragraph from Nachman above, what necessarily is found(exists) if we continue our finding is the ultimate integration of all awarenessesand motivations of the situation into action which is totally appropriate for thecircumstances. Entering totally into this now time and this now place leadsinexorably to holistic experience "necessary", "obligated", in this time andplace. The drive towards this strongest gestalt is what Nachman refers to as"obligated finding", which the Breslav Research Institute translates vaguely as"necessary existence". Only the strongest gestalt possible in a specific time andplace is an "obligated finding" in that sense. If we look at the big picture of theentire world, then, of course, for Nachman God is that largest gestalt, ha-Makom. Many philosophical systems have their own version of this process. ForAristotle it is the "final cause" which, like a magnet, pulls us towards authenticaction in concrete circumstances. Nachman uses this Aristotelian point of view.He also uses the Platonic point of view. In the Prologue to Likutei Moharan hehas Rabbi Shimon bar Yochai tell us that "the Torah will not be forgotten". Thisis a code for Platonic "anamnesis", "not forgetting" the primordial ideas ofdialectical thinking: Abraham (awareness, the thesis), Isaac (difference,conflicts, the antithesis), and Jacob (identity in difference, authentic action,enlightenment, the synthesis). For Nachman the Covenant (Hebrew: "brit") whichmust not be forgotten is on the most basic level a commitment to dialecticlogic. Thus Nachman uses the term "Israel" to represent those who availthemselves of the complete dialectic by combining deduction and induction. Itis this Covenant which binds Israel to God, as the stages of dialectical thinking are bound to the Aristotelian final cause at the end of a long tunnel or to thePlatonic idea at the origin of the seductive illusion we assume uncritically weknow as "reality". But what about the phrase the Research Institute translates as "contingentexistence"? First of all, the literal meaning is "scattered finding", from the rootP-Sh-R, meaning "to divide". See the Talmudic dictionary for this antique senseof the word. Division is what we find in our here and now awareness experienceof inductive thinking. The myriad figures that rise here and now from theground of possibilities are scattered willy-nilly without any apparent system atfirst. This "scattered finding" ("Contingent existence") does not appear at first tobe a "necessary, obligated finding", unless, that is, we commit ourselves totallyto following the river of awareness back to its Source (Plato) or on to the greatocean (Aristotle). Then, once each moment of awareness has been discovered,it is a part of the higher levels of Gestalt integration as we ascend the right sideof the tree of life. This is the paradox which Nachman is alluding to in LM 52. (1) The final cause, God, is necessarily found if we go with thephenomenological river of experience. (2) But any moment of initial awarenessis merely a chance occurrence, a "scattered finding". (3) Nevertheless,paradoxically, once that moment of awareness has emerged from the ground ofpossibilities it now is locked into the endless process of more and moreencompassing gestalts leading to the particular final cause, strongest gestalt,divinity, archangel, name of God, which is acting as a magnet in the field ofgestalts or monads or (to use Nachman's metaphor) "souls". For in Nachman'sjargon "souls" are gestalts, monads, living centers of consciousness in a spherein which any point, any soul, is potentially the center. If it is your soul at thismoment of the messianic now which is the most inflamed in the search for God or truth, then you at this messianic moment are the center of the Jewishuniverse, the lamed-vavnik, that the Jewish people needs at this moment as aredeemer. Of course, Nachman has his sights on this job, when he sees himselfas the brook in the Prologue to Likutei Moharan. For him the brook implies theproper middle way relation between the river of inductive ideas and itsdeductive banks, the river of chochmah and its binah banks, the river of divinelight and its shekhinah banks, the river of chet and its nun banks (see LM 1). IN THE SHOW THERE IS AN INITIAL, PREMATURE ATTEMPT TO BRING THINGSTOGETHER INTO A RATIONAL COMPROMISE. BUT THE NARRATOR DISCOUNTS THAT COMPROMISE BETWEEN THE GRAY WALLS AND THE RED FLOOR AS BORING, SINCE IT HAS RESULTED FROM THE ANTAGONISTS NOT REALLYCOMMITTING THEMSELVES TO THE DEEPER STRUGGLE OF DEDUCTION VS INDUCTION, REASON VERSUS AWARENESS. NEXT, THE “AIR” CHARACTER ENTERSAS A NEW POINT OF VIEW ENTIRELY: THAT OF “SCATTERED FINDING” VERSUS THE “OBLIGATED FINDING” OF ANY SORT OF SYSTEM. HIS POINT OF VIEW IS THAT OF “CHAOS” VIS-A-VIS THE ROOM WHICH MERELY ENCOMPASSES THE WALL/FLOOR DIALECTIC IN A DEDUCTIVE PAIR OF OPPOSITES. THISALCHEMICAL AIR OR ETHER CREATES AN INFINITE NUMBER OF VOIDS IN THE ALREADY SOMEWHAT PERFORATED MATRIX SYMBOLIZED BY THE ROOM. AFTER ENCOUNTERING THE CHAOS OF THE AIR, THE NARRATOR REALIZES THATCOMPROMISE IS NOT THE OBJECT OF HIS QUEST. HIS NEW QUEST IS “A LIFE ONFIRE”, AND THIS ANNOUNCES THE EMERGENCE OF ALCHEMICAL FIRE FROM THEVOID OF ALCHEMICAL AIR. UP UNTIL NOW THINGS HAVE BEEN TOO EASY. WHAT IS CALLED FOR NOW IS CREATIVE AGGRESSION TO COMPLETE THE NEGATION OF THE NEGATIONS OF THE ONE WITHOUT A SECOND, TO CHEW UP ANDOBLITERATE COMPLETELY THE ALREADY STRESSED OUT DEDUCTIVE SYSTEM. THE ENERGY FOR THE CREATIVE AGGRESSION NEEDS TO COME FROM SOME SORT OF EXPLOSION INTO AUTHENTIC ACTION WHICH RESULTS FROM THE ASCENT OF SMALL GESTALTS TO THE LEVEL OF LARGE, ENCOMPASSINGGESTALTS, WHAT NACHMAN LABELS IN LM 1 “YAALAT CHEN”, THE ASCENT OFTHE SUBJECT/OBJECT RELATIONSHIP VIA INDUCTIVE THINKING. THE FOURMAJOR SORTS OF EXPLOSIONS FRITZ PERLS MENTIONS IN HIS “GESTALT THERAPY VERBATIM” ARE GRIEF, ANGER, JOY, AND ORGASM. IN THIS SHOW,“THE ROOM”, THE FINAL EXPLOSION COMBINES ALL FOUR SORTS: GRIEF AT THEPASSING OF YOUTH, ANGER AT REJECTION BY WOMEN CLOSED UP IN THEIRBOURGEOIS BOX, JOY AT OVERCOMING ALL THE REMAINING OBSTACLES ANDORGASM AS MALE AND FEMALE, CHOCHMAH AND BINAH, ADAM AND EVECOALESCE INTO ONENESS THOUGH WITHOUT SURRENDERING THEIR DIFFERENT POINTS OF VIEW COMPLETELY. THIS IS THE NECESSARY DIALECTICAL SYNTHESIS NEEDED TO COMPLETE THE DRAMATIC ACTION: IDENTITY IN DIFFERENCE, THEONE IN THE MANY, OR (FOR THE RELIGIOUSLY INCLINED) GOD IN THE WORLD. 5. BARE BONES HITBODEDUT With this philosophical context in place, we now can easily unravel the rest ofNachman's prescription for religious perfection based on what he calls"hitbodedut". As usual we will find Nachman's unfolds his tale on two levels, thesimple level for simple folk and the more complex level for more sophisticatedseekers after truth. Here we need not go word by word through Nachman's text,since the implications of the basic philosophical structure already are muchmore obvious than is the buried structure which we just have ferreted out fromNachman's hassidically tinted prose. We see immediately, for example, that weneed not take Nachman literally when he tells us to do hitbodedut only at nightand alone. For the process works just as well, perhaps even better, in a well litroom when supervised by a Gestalt therapist with a group of perhaps 50 fellowpilgrims observing - provided, of course, that the observers respect the processand do not meddle by trying to be "helpful". Gestalt therapy originally waslabeled by its founder Fritz Perls "concentration therapy", with the assumption that the sort of concentration called for in the process is of the inductive sort.In general, participants in a Gestalt group session discover that the power ofawareness work is so formidable that most people can focus reasonably well ontheir own phenomenological river and ignore what other people who areobserving might be thinking deductively. MERELY THE FACT THAT I WAS ABLE TO DO THIS PROCESS IN A WELL LIT ROOM SITTING AT MY KEYBOARD AND COMPUTER, AND ENVISIONING AN AUDIENCEOF BILLIONS ON THE INTERNET DEMONSTRATES THAT WHAT IS IMPORTANT HERE IS THE LOGICAL PROCESS OF INDUCTION, AWARENESS, AND NOT THETHEATRICAL EFFECTS THAT HASSIDIM CRAVE, ALONG WITH THEIR 18THCENTURY WARDROBE. What comes to mind regarding the river of inductive thinking is the childhoodditti: "Row, row, row the boat, gently down the stream. Merrily, merrily, merrily,merrily, life is but a dream!" That is to say, if we flow with the river ofawareness, we have an opportunity to wake up from our silly dream ofdeductive thinking and get a lot closer to reality itself. Or as Nachman wouldput it, we can discover easily how we got stuck being heretics. Once we see howwe got stuck, then we also see how easy it is to get un-stuck. Nachman says,"pray, study, pray!" That is to say, shift the balance of your life so that most ofyour focus is on inductive experiences rather than deductive experiences. ForNachman, "praying" equates, once again, to a proper middle way balance ofdeductive and inductive thinking, while "studying" equates to an overemphasisupon deductive thinking. Nachman develops this notion of what prayer is in LM 2. See my essay on LM 2, "Simple As Child's Play" for details. THE PROCESS I HAVE JUST DEMONSTRATED IS “PRAYER”, “HITBODEDUT”,PRECISELY IN LINE WITH THE GUIDELINES NACHMAN SPECIFIES, ON THE MOSTBASIC LEVEL. 6. HITBODEDUT AS POETIC LANGUAGE AND GESTALT MONOLOGUE My own translation of this text of Nachman is: "Know that the main pointconcerning negation of one's ego, that a person negates his existence andbecomes nothing and is included in the oneness of The Name, may it beblessed, this is only by means of hitbodedut (that is to say: secluding oneselfand talking to God). Hitbodedut requires a special place and time, so that thehindrances will not confuse him." ע ער רהביטול, ם םל לו וה האין, ל לת תם םיתברך, ן ןה הא אעל-י יהתבודדות. ת תך ךם םן ןמיוחד, א או וו והמונעים. The hindrances in question here are precisely those spelled out in texts ofGestalt therapy under the heading "self-interruptions", and in the writings ofJohann Georg Hamann under the heading "prose versus poetry". In fact, thistext of Nachman is a restatement of the basic tradition of the Lurianic kabbalah moment of tsimtsum 2 (negation of the two sides of an impasse in the void bymeans of getting a new idea), with the crucial addition of a verbal monologue.Nachman's emphasis on the role of language in pietist religion places Nachmansquarely on the road travelled by his predecessor Johann Georg Hamann(1730-1788) in Konigsberg, East Prussia, in his resistance to the GermanEnlightenment movement. Some earlier philosophical roots of Hamann in thephilosophy of inductive thinking of Francis Bacon (1561-1626) aredemonstrated by James O'Flaherty in his analysis of the work of Hamann,entitled "Johann Georg Hamann". In short, what Nachman labels "hitbodedut",Hamann labels "poetry". Frederick Copleston elucidates Hamann's view ofpoetry as the mother language of mankind as follows: "The speech of primitivemen was sensation and passion, and they understood nothing but images. Itwas in music, song and poetry that they expressed themselves." ("A History ofPhilosophy", Volume 6, p. 136) Gestalt therapists make a similar distinctionbetween poetry and prose. A client who is babbling away without muchpersonal connection to his verbiage is "talking literature", while a client whosespeaking is directly related to his authentic actions is considered to be speakingpoetically. Nachman's "heretics" are those of the Haskalah (Jewish Enlightenmentmovement) who prefer prose (deductive thinking and babbling) to poetry(inductive thinking and committed action) in Hamann's sense of the wordpoetry. See my own extensive commentary on LM 4, entitled "Bacon, Hamannand Nachman" for a detailed treatment. Nachman's emphasis on a monologuein solitude also places Nachman squarely in the tradition of Gestalt therapy,which is a bare bones version of the hitbodudut process: minus the theologicaljargon, minus the rustic solitude hard to find these days, and minus all themelodrama concerning the mystical powers of darkness and King David's harpwhich, says Nachman, begins chiming by itself at the midnight of a hassid'sexistential despair. The hindrances/self-interruptions in the Gestalt formulationare: (1) confluence, (2) introjection, (3) projection, (4) retroflection, (5) egotism.See "Gestalt Therapy" by Perls, Hefferline and Goodman or "Gestalt TherapyVerbatim" by Perls for details. Also, see my 90 minute video, "Hitbodedut", foran illustration of these Gestalt self-interruptions at work during the hitbodedutprocess. The defining traits of "poetic language" in contrast to prose, accordingto O'Flaherty's analysis of Hamann are: (1) imagery, (2) analogy, (3) parataxis, (4) paradox, (5) multiple levels of language, (6) affective terminology. SeeO'Flaherty for details. My aim in this clinical and philosophical dissection ofNachman's pietist process of hitbodudut has not been to disparage the process itself. What Nachman of Breslav calls "Hitbodedut" and Fritz Perls calls "Concentration Therapy" or "Gestalt Therapy" and Johann Georg Hamann calls"Poetry" is a dimension of human experience of crucial importance, a dimensionwhich indeed accomplishes very well the goals Nachman of Breslav or Fritz Perlsor Johann Georg Hamann claim it accomplishes. I merely am suggesting thatonce the hitbodedut process is carefully demystified, and the bones are pickedclean of obfuscating viscera and suspect chauvinistic motives, hitbodedut isrendered much more useful for many different types of people in manydifferent sets of circumstances, for example, training for spiritually inclinedperformers of a not so frum Jewish theater. A pharmaceutical wedding betweenNachman's medicine and Fritz Perls' medicine in a Hamann inspired poeticcrucible would preserve the best of all three systems, while reserving the pureNachman, pure Fritz and pure Hamann versions for specific populations most inneed of either a purely hassidic redemption, or a purely secular healing, or apurely spiritual poetry, respectively. ALSO THIS PROCESS IS GESTALT THERAPY AND POETRY, AS I JUST HAVE SPELLEDOUT. IN FACT, THIS PROCESS FITS PRECISELY INTO THE MOST CLASSICALDEFINITIONS OF POETRY OF THE DRAMATIC ACTION SORT. THE MOMENT OF CRISIS AND DEATH OF EGO EQUIVALENT TO THE FOURTH ACT OF A GREEKTRAGEDY IS THAT IN WHICH THE PROTAGONIST, FRANKLYN, GIVES UP HISIDENTITY AS AN AGING FAILURE AND SURRENDERS TO THE HERE AND NOW SITUATION, HOWEVER WE MAY CARE TO DESCRIBE IT. WHETHER HE HASSUCCEEDING IN FINDING A MOMENT OF “LIFE ON FIRE” IS FOR THE AUDIENCE TO DECIDE. AS FOR THE PRESENT WRITER, I FEEL A CERTAIN CATHARSIS THAT IHAVE MANAGED TO GIVE POETIC FORM TO A MAJOR LIFE PASSAGE MOMENT. POET DYLAN THOMAS FOUND HIS OWN WAY TO EXPRESS A SIMILAR LIFE PASSAGE MOMENT IN HIS POEM, “DO NOT GO GENTLE INTO THAT GOODNIGHT”. Do Not Go Gentle Into That Good Night Do not go gentle into that good night, Old age should burn and rave at close of day; Rage, rage against the dying of the light. Though wise men at their end know dark is right, Because their words had forked no lightning they Do not go gentle into that good night. Good men, the last wave by, crying how bright Their frail deeds might have danced in a green bay, Rage, rage against the dying of the light. Wild men who caught and sang the sun in flight, And learn, too late, they grieved it on its way, Do not go gentle into that good night. Grave men, near death, who see with blinding sight Blind eyes could blaze like meteors and be gay, Rage, rage against the dying of the light. And you, my father, there on that sad height, Curse, bless, me now with your fierce tears, I pray. Do not go gentle into that good night. Rage, rage against the dying of the light.
26 May 2012
Share Video