BALAM Dance Theatre: "Sunda Upasaunda-NYC Brothers", A Bali Tour 2010 Duet

Toshinori Hamada and Carlos Fittante wearing Baroque masks rehearse "Sunda Upasunda-NYC Brothers".

Balinese mythology provides ample material for new work. Sunda Upasunda-NYC Brothers", a new duet choreographed by Toshinori Hamada (Toshi) for BALAM Dance Theatre’s Bali Tour 2010, is inspired by the popular Hindu myth, "Sunda Upasunda" enacted in dance throughout Bali.

The upcoming tour provides Toshi and I the opportunity to fulfill a long-held dream of creating a duet for the two of us. In our hearts, we consider ourselves “dance brothers” and appreciate each other’s talents.

We have movement skills that are similar. For example, Toshi is not only a Kabuki and Noh theatre actor, but he also holds a black belt in karate and has studied Iaido (a Japanese sword technique) and modern dance. I am a Baroque dancer, with a strong ballet background, who has studied classical fencing, mixed martial arts, and Spanish folk dance. We both have a background in Balinese dance and mask work. All these specialized skills are featured in Toshi’s new duet and I expect the Balinese will be thrilled to see their myth so distinctively enacted. Imagine an Akira Kurasawa film delving into on a Balinese theme.

"Sunda-Upasunda"-The Story Synopsis
Two brothers gain tremendous powers from the gods due to their austere regimens. They become so potent that they conquer the world and even intimidate the gods. Braham, the supreme Hindu deity, cannot renege on the boons the brothers have received from him and to stop their rampage, he sends a beautiful celestial nymph to disrupt them. Each brother falls passionately in love with the nymph and when blinded by desire and jealousy, they fight each other until they kill one another.

About BALAM

BALAM has performed throughout the United States and internationally at renowned venues such as: Lincoln Center Out-of-Doors, Jacob’s Pillow Dance Festival, American Museum of Natural History, and the Bali International Arts Festival. Its work has received acclaim from audiences, critics, scholars, and dignitaries alike, including critical praise mentioned in the New York Times, Village Voice, and endorsements from the Indonesian Consulate of New York, and the Governor of Bali.

The company's long standing interest in dance research, along with its extensive collection of Balinese masks, and cutural costumes and props, make it a resource for educators, artists, and scholars.

The Deeper Meaning of the "Ramayana"

By Shelley Lynne Cummins, www.jaisriyogis.com/

Shelley Lynne Cummins is a yoga and Oneness Blessing trainer, as well as a dancer.

The first two limbs in the eight fold path of yoga are the Yamas, Awareness of the obstacles in life, and Niyamas, cultivating practices to remove the obstacles. As these limbs are activated in harmony, a balance or zero point arrives allowing causality to permeate. The classic tale of the Ramayana is a perfect depiction of this inner balance Of polarities producing unity.

As a dancer and yogini, I have had the great opportunity to study and dance the Ramayana for many years. Every time I enter into this great epic, new realizations are found. It is likened to the dance of day, going to sleep and awaking again in the morning for a new play. Amidst the routines of life subtle realizations appear as the mystery of unity Dances around in the unseen worlds.

A yogini's reflection of this great great tale.

The Ramayana is the story of the divine marriage within. It is everyone's story with all the players aspects of their self. The story begins with a happy and harmonious marriage of Sita and Rama. Sita symbolizes the balanced female and Rama the balanced male within each individual.

One day Sita is enticed by a golden deer into the cave of the evil demon, Rawana.

The capture of Sita is a metaphor of the ego consciousness trying to gain control over the potential of all. The golden deer represents the possible deception and false allure of the illusion of this physical plane.

Upon hearing the news of Sita's capture, Rama gives his golden ring to Hanuman the Monkey King. He orders Hanuman to deliver the ring to Sita so she will know help is on the way.

Here Rama embodies his higher masculine qualities of protection of the unseen and the absolute creation which lives in his word.

The ring symbolizes the circle of light around the body, known as the merkabah or golden carriage of light.

Hanuman the Monkey King represents our monkey mind constantly chattering. As our mind unites with the purpose of reinstalling causality, it becomes a servant of the heart. In service Hanuman flies across the ocean to deliver the ring to Sita. He is able to tap into the One Heart Mind And use his merkabah to transport himself where needed.

Hanuman delivers the ring to Sita and upon his return tells Rama of her whereabouts. Rama goes to fight the evil demon, Rawana, for the release of Sita.

Rama is fighting the ultimate battle of light and dark in order to regain the feminine intuitive, All knowing, nurturing life force. The light always wins as it illuminates the dark corners and shadows. Rama reunites with Sita and together they live happily ever after in the diversity and play of unity.

And to think we know the whole story, the entire ring in the circle of life.We boldly go on experiencing each section of the ring.

As Joseph Campbell says: We are each a heroine or hero on a great journey.We begin enlightened creating a life of experiences in order to realize and reunite with our all encompassing light.