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Maurice BEJART

Journal intime autographe

1969, 16,8x21,6cm, carnet en spirales.

Handwritten personal diary for the year 1969

Personal diary handwritten by Maurice Béjart, written in a 1969 diary celebrating the centenary of the birth of Mahatma Gandhi.
52 handwritten leaves, written in red and blue pen in a spiral-bound notebook. This diary features amongst Béjart's very rare, privately owned manuscripts, the choreographer's archives being shared between his house in Brussels, the Béjart foundation in Lausanne and the Théâtre Royal de la Monnaie.
The choreographer Maurice Béjart's diary written during the year 1969. An extremely rare collection of thoughts, questions and introspections from the point of view of Hinduism and Buddhist wisdom, which Béjart adopts following his first trip to India in 1967.
The diary is an emblematic testimony of the indo-hippie era of the 1960s, spiritual and artistic renaissance that inspired numerous ballets of the choreographer (Messe pour le temps présent, Bhakti, Les Vainqueurs).
A selection from this diary was published by Maurice Béjart in the second volume of his memoirs (La Vie de Qui ? Flammarion, 1996).
During the year 1969, Béjart wrote daily notes in a diary published in memory of Mahatma Gandhi. Fascinated by Hindu mysticism since his trip to India in 1967, he filled in this spiritual journal with numerous mantras and prayers (“Krishna guide my chariot, the light is at the end of the path. OM”; “Buddha is everywhere”; “Let God enter, but how to open the door”) and he calls upon the Hindu deities as well as the Bodhisattvas Mañju?r? et T?r? – soothing figures of the Buddhist pantheon. Béjart's “Indian period” was particularly rich in choreographic masterpieces, the progress of which can be followed in his diary (Baudelaire at the beginning of the year, the first performance of the Vainqueurs in Brussels and the Quatre fils Aymon in Avignon, as well as the filming and screening of his Indian ballet Bhakti). At the crossroads of New Age and the hippie movement, Béjart's “conversion” is symptomatic of an era that refuses progress and has a thirst for spirituality: “Calcutta is not India, but our western face. It is not religion or traditional thinking that is to blame, but capitalism. India, a rich country before colonisation.” The Beatle's visit to the guru Maharishi's ?shram and Ravi Shankar's concert at Woodstock in 1969 marks the beginning of a real western passion for Indian music and culture, which was decisive in Béjart's ballets at the time.
In Béjart's eyes, India presents itself as a place where art and ancestral traditions have not suffered the perversions of positivity. In his creations he seeks to express the spirit of a culture that intimately links the body and the spirit, and in which dance plays a major cosmic and spiritual role. Included in his ballets were Indian dance systems and Vedic songs that were discovered thanks to Alain Daniélou – in 1968 he opened the Messe pour temps présent with a long vînâ solo that lasted fifteen minutes: “Béjart is in his Hindu quarter-hour. And over there, Hindu quarter hours, can last for hours...” commented Jean Vilar, director of the Avignon festival. A wave of Indian fashion also passes through the costumes of the Ballet du XX^e siècle company: large silk trousers, tunics, jewellery and oriental eyes. In the diary, Béjart states that there is “no truth without yoga,” an art discovered from an Indian master that can be found in many of his ballets in the form of dance exercises on the barre. He also decides to make Bhakti “an act of Faith” by filming himself the ballet choreographer, and during the summer he prepares the Vainqueurs, an unusual meeting between Wagner and traditional Indian ragas.
Beyond the prolific artist, we also discover the choreographer's troubled personality in the diary, in the grips of doubt and melancholy: “vague state of physical weightlessness and moral emptiness. Lethargy or laziness. Weakness. Dizziness. Drowsiness. Unconsciousness.” Despite successes, Béjart will try to calm his fragile state by meditation and the teachings of Indian prophets and brahmins, which can be found throughout the pages of this diary (Ramana Maharshi, Swami Ramdas, the Dalai-Lama, Apollonius of Tyana).
His sometimes thwarted romances with his favourite dancer Jorge Donn monopolise him and plunge him into anxiety – on the eve of the Vainqueurs premiere, he writes, “Before dress rehearsal. Chaos. [Jorge] Donn disappeared. Tara absent. Me lost.” Torn between enjoyment and self-control, he tours at a frantic pace with his company Ballet du XXe siècle, first to the Netherlands, then to Milan, Turin and Venice in Italy: “I leave Venice completely enslaved to laziness, to sex and to ease, and yet a strange well-being of the brute who drank and fucked.” However, these happy moments did not go so far as to satisfy Béjart, for whom “Joy has a dead aftertaste” despite the “life of work and discipline” that he establishes during this richly creative year. At the end of his life, Béjart will look back with humour on his Indian escapades and the resolutely sombre tone of his diary: “I can't stop myself laughing at this idiot who cries and who moans, even though he created a great number of ballets [...] When I think that at the end of this diary in 1969 I was firmly considering retirement!”
An extremely rare document retracing the meeting of the East and the West in Maurice Béjart's personal life and choreographic work. This diary embodies an era of counter-culture and cultural syncretism that had long-lasting effects on avant-garde European ballet.

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