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Sally Matthews' Elisabeth wasn't as successful, with mangled French and a plummy lower register that rattled a bit too much, often forced to take breaths mid-phrase. But her silvery colours up top were finely spun and she blended well in duet with Romanovsky. She made something very sensual out of the Veil Song, agile enough for the Moorish arabesques, turning them into sighs of frustration that she cannot get up and walk.

Roberto Scandiuzzi — a considerable Philip in his time — took on the role of the bullying Grand Inquisitor, his blasting bass taking a vice-like vocal grip over Pertusi's king.

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Rustioni had full measure of Verdi's epic score, balancing energy and drive with a sense of majesty and dignity, drawing tireless playing from his orchestra. This was easily the most satisfying presentation of the French version I've witnessed. Restage the ballet and it's well-nigh perfect. Por Mark Pullinger , 18 marzo Sergey Romanovsky Don Carlos. La Peregrina ballet. Verdi , Don Carlo Sung in French, 5 act version Daniele Rustioni , Director. Michele Pertusi , Philip II. Sergey Romanovsky , Don Carlo.

Roberto Scandiuzzi , Grand Inquisitor. Sally Matthews , Elisabetta di Valois. Patrick Bolleire , A Monk. Caroline Jestaedt , A Voice from Heaven. Jeanne Mendoche , Tebaldo. Yannick Berne , The Count of Lerma.

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Heureusement, une distribution impeccable et un orchestre attentif sauvent la production. When we resonate to this incarnated energy, we know we are in the presence of soul. When, for whatever reason, the energy no longer enlivens that image for us, then that structure dies for us as a source of the divine. There remains but a dead myth or ritual that touches us not. This is how a god or an entire religious institution can die. The energy has departed, leaving a dry husk.

Darkness, Obliged

So it is with us — life energy enters us at conception, mysteriously, and departs, mysteriously, leaving only a husk. What is living in a symbol, a myth or a person is the divine energy, not the vessel. Thus we see how our teachers and religious leaders misunderstood.


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To see myth simply as interesting old stories is to say that the energy that once entered those images and rendered them luminous has now departed, seeking incarnation elsewhere. To literalize a myth or symbol and require its worship, on the other hand, is the oldest of religious sins: idolatry. The mystery the image once contained is now lost and one worships an empty shell no longer worthy of adoration. When the image that is, the symbol no longer points beyond itself to the precincts of mystery, then it is dead. But the mystery lives on, elsewhere.

To feel that linkage to the larger order of things, a linkage by way of relationship, by way of meaningful social engagement, by way of wonder and terror at the forces of nature, by way of dream work and dialogue with the splintered psyche, is to experience the paradox that by the humble task of simply being ourselves we are thus more than ourselves. Then, in a time when the gods seem to have gone away, we may nonetheless glimpse the divine. Swamplands of the Soul: New Life in Dismal Places We may well experience moments of happiness, but they are ephemeral and can neither be willed into being nor perpetuated by hope.

Rather, Jungian psychology, as well as much of the rich religious and mythological tradition from which it draws many of its insights, avers that it is the swamplands of the soul, the savannas of suffering, that provide the context for the stimulation and the attainment of meaning. As far back as years ago, Aeschylus observed that the gods have ordained a solemn decree, that through suffering we come to wisdom.

In the final analysis we do not solve our problems, for life is not a problem to be solved but an experiment to be lived. It is enough to have suffered through into deeper and deeper meaning. Such meaning enriches and is its own reward. We cannot avoid the swamplands of the soul, but we may come to value them for what they can bring us. We must be still and still moving Into another intensity For a further union, a deeper communion Through the dark cold and the empty desolation.

The Eden Project: In Search of the Magical Other We need to acknowledge that the character of all our relationships arises out of our first relationships, which we internalize and experience as an unconscious, phenomenological relationship to ourselves as well.

Sam Sestak (Author of Darkness, Obliged)

Out of that relationship comes the depth, tenor and agenda of all others. Thus we will necessarily explore the origins of our sense of self, whence derives our interaction with ourselves, with others and, finally, with the Wholly Other — the transcendent. If there is a single idea which permeates this essay it is that the quality of all our relationships is a direct function of our relationship to ourselves.

Since much of our relationship to ourselves operates at an unconscious level, most of the drama and dynamics of our relationships to others and to the transcendent is expressive of our own personal psychology.

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The best thing we can do for our relationships with others, and with the transcendent, then, is to render our relationship to ourselves more conscious. This is not a narcissistic activity. In fact, it will prove to be the most loving thing we can do for the Other. The greatest gift to others is our own best selves.

Thus, paradoxically, if we are to serve relationship well, we are obliged to affirm our individual journey. The Archetypal Imagination What we wish most to know, most desire, remains unknowable and lies beyond our grasp. Thus, as the meaning-seeking, meaning-creating species, we depend on the image which arises out of depth encounters.

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This image, as we have seen, is not itself divine, though it carries and is animated by the eternal exchange of that energy which we may call divine. The husk which such energy inhabits is perishable, as we know our own bodies to be. While we would understandably cling to that husk, be it this body, or this ego-concept, or this god, we would be better served trying to hold the ocean in our hands. The deep stir and tumult has another source, and another end, beyond that which our limited consciousness could ever frame.

That disparity, the longing for eternity and the limits of finitude, is our dilemma, the conscious suffering of what is also what most marks our species. It is the symbolic capacity which defines us uniquely. The images which arise out of the depths, be they the burning bush of biblical imagery, the complaint of the body, or the dream we dream tonight, link us to that throbbing, insistent hum which is the sound of the eternal. As children we listened to the sound of the sea still echoing in the shell we picked up by the shore.

That ancestral roar links us to the great sea which surges within us as well. The therapist would be obliged to say at least three things in return to the suffering supplicant: First, you will have to deal with this core issue the rest of your life, and at best you will manage to win a few skirmishes in your long uncivil war with yourself.

Decades from now you will be fighting on these familiar fronts, though the terrain may have shifted so much that you may have difficulty recognizing the same old, same old. The Middle Passage: From Misery to Meaning in Mid-Life The Middle Passage occurs when the person is obliged to view his or her life as something more than a linear succession of years. The longer one remains unconscious, which is quite easy to do in our culture, the more likely one is to see life only as a succession of moments leading toward some vague end, the purpose of which will become clear in due time.

Second, you will be obliged to disassemble the many forces you have gathered to defend against your wound. At this late date it is your defenses, not your wound, that cause the problem and arrest your journey. But removing these defenses will oblige you to feel all the pain of that wound again. And third, you will not be spared pain, vouchsafed wisdom or granted exemption from future suffering. In fact, genuine disclosure would require a therapist to reveal the shabby sham of managed care as a fraud, and make a much more modest claim for long-term depth therapy or analysis.

Yet, however modest that claim, it is, I believe, true. Therapy will not heal you, make your problems go away or make your life work out. It will, quite simply, make your life more interesting. You will come to more and more complex riddles wrapped within yourself and your relationships.

This claim seems small potatoes to the anxious consumer world, but it is an immense gift, a stupendous contribution. Think of it: your own life might become more interesting to you! Consciousness is the gift, and that is the best it gets. On This Journey We Call Our Life: Living the Questions One way of looking at this journey is to observe that psyche presents us with two large questions, one for the first half of life and one for the second. Our response requires the development of ego strength and an operational sense of self. We cannot know the Self, which is a metaphor for the organizing, purposive energies of psyche which have a life and a telos transcendent to consciousness.

But we are challenged to gain some provisional, adaptive sense of identity in the world into which fate has thrust us. Each of these questions is necessary for the development of personhood. The person who has reached midlife and still not created an ego identity, and a stake in the social context, has much unfinished business. But the person who clings to the values and idols of the first half — youth, status, continuous reassurance from others — is locked into a regressive and self-alienating pattern in which he or she colludes in the violation of their soul and their summons.

Thus, not only do we have questions, but life has questions for us.