Value for Saturday of Week 43 in the season of Assessing

Living with Integrity and Character, in the Wholeness of Being

When everything within us is in agreement, we become more whole. This opens a door into spirituality..

  • Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it. [falsely attributed to Buddha]
  • integrity: the courage to meet the demands of reality [title of a book by Dr. Henry Cloud]
  • To see what is right and not to do it is want of courage. [Confucius, Analects, Book II, Chapter XXIV.]

Internal integration is the harmonic component of spirituality in relation to the self. When a person is well-grounded in good values, and essentially free from the turmoil that arises from inner conflict, that person is integrated, or spiritually whole. In its most common meaning, integrity emphasizes a proper respect and regard for others, as when someone resists temptation into immoral conduct. This model’s concept of wholeness emphasizes not only this internal quality of integrity-as-responsibility but the inner integration of the self. We could call this intrapersonal connectedness.

A second conception of integrity is in relation to others. Here, integrity is the composite of courage, caring and wisdom – dignity. Examples of this attribute are found in the history of the French and German Resistance movements during World War II. “Integrity is a steadfast commitment to moral and ethical principles, promoting personal and collective well-being.” “. . . integrity in leadership is about being authentic, ethical, and principled in one’s conduct, and this sets the tone for organizational culture and shapes the direction and impact of the entire organization.

Wholeness has been identified as a component of spirituality, and an asset to a good quality of life. Some scholars argue that “. . . character strengths and spirituality come together in the context of the psycho-spiritual journey toward wholeness. By wholeness, we are referring to a way of being in the world that involves a life-affirming view of oneself and the world, a capacity to see and approach life with breadth and depth and the ability to organize the life journey into a cohesive whole.” This has been studied in the context of disability and illness.

Scholarly papers have made the following arguments:

A related concept is ego integrity. “When individuals manage to accept their lives without bitterness they achieve ‘ego integrity’ . . . ‘Ego integrity is achieved by evaluating one’s life as having been fulfilling, meaningful, and satisfying’ . . . In contrast, when individuals fail to accept their life, feel like their own life was disappointing, feel that they did not realize their true potential, or feel that there is a lack of time to accomplish certain goals, it can result in ‘despair’. Ego integrity (vs. despair) is considered as the last stage of development of the personality . . .”

Real

True Narratives

Lives of integrity:

Resistance movements:

Caroline Moorehead, Resistance Trilogy:

When integrity fails:

From the dark side:

Technical and Analytical Readings

Photographs

Documentary and Educational Films

Imaginary

Fictional Narratives

“And now,” said Legree, “come here, you Tom. You see, I telled ye I didn’t buy ye jest for the common work; I mean to promote ye, and make a driver of ye; and tonight ye may jest as well begin to get yer hand in. Now, ye jest take this yer gal and flog her; ye’ve seen enough on’t to know how.” / “I beg Mas’r’s pardon,” said Tom; “hopes Mas’r won’t set me at that. It’s what I an’t used to,—never did,—and can’t do, no way possible.” / “Ye’ll larn a pretty smart chance of things ye never did know, before I’ve done with ye!” said Legree, taking up a cowhide, and striking Tom a heavy blow cross the cheek, and following up the infliction by a shower of blows.

“There!” he said, as he stopped to rest; “now, will ye tell me ye can’t do it?” / “Yes, Mas’r,” said Tom, putting up his hand, to wipe the blood, that trickled down his face. “I’m willin’ to work, night and day, and work while there’s life and breath in me; but this yer thing I can’t feel it right to do;—and, Mas’r, I never shall do it,—never!” / Tom had a remarkably smooth, soft voice, and a habitually respectful manner, that had given Legree an idea that he would be cowardly, and easily subdued. When he spoke these last words, a thrill of amazement went through every one; the poor woman clasped her hands, and said, “O Lord!” and every one involuntarily looked at each other and drew in their breath, as if to prepare for the storm that was about to burst. / Legree looked stupefied and confounded; but at last burst forth, — “What! ye blasted black beast! tell me ye don’t think it right to do what I tell ye! What have any of you cussed cattle to do with thinking what’s right? I’ll put a stop to it! Why, what do ye think ye are? May be ye think ye’r a gentleman master, Tom, to be a telling your master what’s right, and what ain’t! So you pretend it’s wrong to flog the gal!” / “I think so, Mas’r,” said Tom; “the poor crittur’s sick and feeble; ’t would be downright cruel, and it’s what I never will do, nor begin to. Mas’r, if you mean to kill me, kill me; but, as to my raising my hand agin any one here, I never shall, — I’ll die first!” / [Harriett Beecher Stowe, Uncle Tom’s Cabin or Life Among the Lowly (1852), Volume II, Chapter 33, “Cassy”.]

Novels:

From the dark side:

Poetry

From the dark side:

Music: Composers, artists, and major works

Known as “The Scholarly Virtuoso”, violinist Joseph Szigeti was known for a remarkably unique set of character traits, which he displayed in his art. “. . . what most shaped Szigeti’s career were . . . integrity, curiosity, and sheer dedication to the hard work of practicing.” “He did not produce an ear-titillating sound nor could he climax or conclude his runs with high voltage vibrancy. But in his prime he could negotiate the most awkward passages in the Brahms concerto with ease and precision and his intonation, always impeccable.” “Szigeti was an artist of rare intellect and integrity; he eschewed the role of the virtuoso, placing himself totally at the service of the music.” Here are links to his playlists.

Persian traditional music for solo instrument or one- or two-instrument accompaniment, performed by some of its great artists:

In Victor Herbert’s two cello concerti, the rich, mature voice of the cello finds full expression in the orchestra’s good company:

Johannes Ockeghem was a fifteenth-century composer. A promotion for an album of his songs argues that he was “every bit the equal of J.S. Bach in contrapuntal technique and profound expressivity, and like Bach able to combine the most rigorous intellectual structure with a beguiling sensuality”. Though most musicologists would not put him on par with J.S. Bach, you can hear the combination of structure and sensuality in these recordings of his songs, performed by:

In his compositions, Maki Ishii focuses on the integration, or re-integration, of ignored and discarded musical forms and elements. The following notes are taken from the composer’s comments, accompanying an album on on the Denon label.

  • In his Afro-Concerto for Percussion and Orchestra, Op. 50 (1982) (approx. 27’), he integrates fragments of music from the Senuto and Pygmy tribes, Western orchestration, and Asian instruments.
  • In “Lost Sounds III”, Concerto for Violin and Orchestra, Op. 34 (1978), he rehabilitates consonance from an avant-garde graveyard.
  • In Polarities for Soloists and Orchestra, Op. 22 (1973), he employs “Western music” and “Japanese traditional music.” The soloists are instructed to chafe against each other, yet produce an integrated performance.
  • In Fū Shi (Shape of the Wind), for Orchestra, Op. 84 (1989) (approx. 18’), he integrates three tempi (jo, ha and kyu) from Japanese culture during the Muromachi Period (1393-1573) to address the “fundamental principle and philosophy of creation.” This may not be obvious to Western ears, or any ears not familiar with the Gagaku tradition. But if do a little research and listen carefully, perhaps you will get the idea. If you choose to defer the effort until after you’ve spent a few decades intensely studying musical forms, no criticism would be justified for it.

Mikalojus Konstantinas Čiurlionis’ piano music:

Johann Jakob Froberger painted his harpsichord suites and other works for harpsichord, in a few true and basic colors, evoking the core themes of a person’s life. This is true especially of his Strasbourg Manuscript (Fourteen Suites for harpsichord) (1657-1658) (approx. 135’). Gilbert Rowland has recorded all of the suites (vol. 1; vol. 2; vol. 3; vol. 4).

Other compositions:

Albums:

Music: songs and other short pieces

Visual Arts

Film and Stage

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