If we relate to fitness as possessing good health or physical condition due to diet and exercise, most of us focus on only the physical aspect = our body. The concentration of Gyms built in the last 40 years typifies the growing need to be physically fit in our culture, and we have become consumed by an assortment of programs designed to pump us up or slim us down. Body Building competitions, Triathlons, Marathons, extreme sports, pro sports, etc., are indicative of our obsession to be physically fit and competitively so. But what drives us as human beings to perform at these high levels of physical activity? Is it for personal power, friendly competition, the endorphin rush, a better body image…? When fitness is propelled by competitive sports, the "good health" aspect can get lost in what becomes an over concentration to excel or perform. The tonality of our human vessel/body is overruled by our ego whose only goal is to be bigger, better, faster, stronger, and tougher in order to gain advantage over others. And the glitch is that we are never satisfied with our own performance! It is only when we choose to become aware beings and redirect our motivation, that we become healthier both physically and mentally.
When we include mental well-being into fitness, we broaden our capacity to achieve good health, but to what extent? Is "mental well-being" derived from a scientific and quantitative approach: mental sharpness, agility and IQ (our ability to master a Rubik's cube, Sudoku, or answer trivial questions)? Or is mental well-being related to a more genuine understanding of how the mind works; its own cycles, conditioning, and duplicity, that triggers our emotional body and its complexity?
Mental agility, health, and fitness have more to do with our stability and balance of mind rather than trivial pursuits. How we think and perceive our reality, consequently taking action, will define our mental fitness. Because we largely base our decisions on how we feel and our emotional state at the time, it is necessary to become aware of this dynamic process.
Emotional awareness is vital to mental fitness. Feelings are fleeting, and when we monitor our thought processes, we can create a healthier state of mind. Working out our thoughts is more resistance training than attempting to bench 600lbs. When we take on the task of being constantly aware of our mind, we can work through our imbalances and the "unfit" areas of our perceptions.
Entering the mental and emotional arena moves us beyond that which is superficial and closer to our soul. Unlike the body we consciously relax more often (mostly through sleep), the nature of our mind never seems to rest during waking hours or in our dream state. Often times, we physically push our self to exhaustion in an effort to distract ourselves from our own thoughts, which can be unstable at times. There is no way out of our head, so in an attempt to become more fit mentally, we must take disciplinary action; the exact same action we take when we wish to become more physically fit.
Meditation is an excellent discipline to create balance within. There are many different techniques: guided, sitting, walking, etc. All we have to do is commit to practice, whatever our choice in style. The point is to become the silent observer of our thoughts and release our attachments that are responsible for our thoughtless reactions in every day life.
As for our "ability to be suitably adapted to our environment," we often refer to it as employment; are we "fit" for a job. But applying this thought to a bigger context, we can raise the question of how well we are adapted to our environment, planet Earth. It's a full-time job to live, and if we are to live fully, we must live in harmony with everything around us. It takes more than mental and physical vigor to coalesce in our world, so how can we do so?
What lacks in all these definitions of fitness is that of our spiritual body. Can there be total well-being without acknowledging the things we cannot explain – the immaterial, intangible, and incorporeal? And what happens when we are mentally and physically compromised by injury, illness, and ultimately death; do we have the wisdom to experience a full life when our physical abilities have diminished?
Spiritual fitness is what really allows our physical and mental health to be fully integrated into our lives. There will be times when we are incapacitated physically and/or mentally, and emotionally stuck. These are the moments when we literally feel caught between a rock and a hard place, unable to navigate on our own. Those moments are a living nightmare for all of us because we as humans are uncomfortable being out of control, and that is when insanity can strike those "unfit" places within our psyche.
Spirituality is essence. It does not subscribe to any thing in particular. It is neither religion nor ritual. It is a seed within all of us that grows from our connection to all things, including each other, and the larger natural world. Spirituality is the acceptance of things as they are without any mental interference.
Our ignorance of our spiritual body impedes our ability to surrender to injury or illness and we miss valuable lessons when forced to stop, and instead feel victimized by our circumstances. As we become more aware and readily surrender to things as they are, then we can receive the gift(s) we have been unable to accept before. These are our "Ah Ha!" moments and bursts of brilliance, innate within all of us, which magically appear when we open our self to the benevolence of the Universe.
Our natural evolution and growing shift in our consciousness demands that our lives have more meaning and depth; or we will remain perpetually dissatisfied despite a body as tight as a drum and a mind as sharp as a tack.
By expounding our definition of fitness to include these concomitant qualities of physical, mental, and spiritual well-being, we are able to live more fully and affect our environment in a positive and enduring way; a process beyond self gratification; fulfilling our lives and our soul purpose here on Earth.


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The Green Revolution implemented advances in agricultural science to raise food production levels, particularly in developing countries. These advances are associated with the spreading use of high-yield varieties (HYV) of wheat, rice, and corn developed through advanced methods of genetics and plant breeding.
Yield Increases
The Green Revolution can be traced back to a 1940 request from Mexico for technical assistance from the United States to increase wheat production. By 1944, with the financial support of the Rockefeller Foundation, a group of U.S. scientists were researching methods of adapting the new high-yield variety (HYV) wheat that had been successfully used on American farms in the 1930's to Mexico's varied environments.
A major breakthrough is attributed to Norman Borlaug, who by the late 1940's was director of the research in Mexico. For his research and work in the global dissemination of the Mexican HYV wheat, Borlaugwon the 1970 Nobel Peace Prize.
From wheat, research efforts shifted to rice production. Through the work of the newly created International Rice Research Institute in the Philippines, an HYV rice was developed.
This so-called miracle rice was widely adopted in developing countries during the 1960's. Later research has sought to spread the success of the Green Revolution to other crops and to more countries.
Approximately one-half of the yield increases in food crops worldwide since the 1960's are attributable to the Green Revolution. Had there not been a Green Revolution, the amount of land used for agriculture would undoubtedly be higher today, as would the prices of wheat, rice, and corn, three crops that account for more than 50 percent of total human energy requirements.
There is a concern, however, that the output benefits of the Green Revolution have had some negative equity and environmental effects.
Planting HYV rice
Equity and Environmental Issues
The Green Revolution has promoted input intensive agriculture, which has, in turn, created several problems. In theory, a small-scale farmer will get benefits from planting the HYV seeds that are similar to those reaped by a large farm. In practice, however, small-scale farmers have had more difficulty in gaining access to Green Revolution technology.
To use the new seeds, fields need adequate irrigation and the timely application of chemical fertilizers and pesticides. In many developing countries, small-scale farmers' limited access to credit makes the variety of complementary inputs difficult to obtain.
Greater use of fertilizers is associated with rising nitrate levels in water supplies. Pesticides have been linked to community health problems. Long-term, intensive production has resulted in compaction and salinization of soil and other problems.
Because agriculture is increasingly dependent on fossil fuels, food prices have become more strongly linked to energy supplies of this type. This issue raises concerns about the sustainability of the new agriculture.
Biotechnological approaches to generating higher yields, the expected future path of the Green Revolution, will raise an additional set of equity and environmental concerns.
Label: agriculture, Economic botany and plant uses, food, history of plant science
Genetics: Mendelian
Genetics: Mutations
Genetics: Post-Mendelian
Germination and Seedling Development
Ginkgos
Glycolysis and Fermentation
Gnetophytes
Grasses and Bamboos
Growth and Growth Control
Growth Habits
Haptophytes
Hardy-Weinberg Theorem
Heliotropism
Heterokonts
High-yield Crops
Hornworts
Human Population Growth
Hybrid Zones
Hydrologic Cycle
Inflorescence
Leaf Abscission
Leaf Arrangements
Leaf Lobing and Division
Leaf Margins, Tips, and Bases
Leaf Shapes
Liquid Transport Systems
Marine Plants
Mediterranean Scrub
Membrane Structure
Metabolites: Primary vs Secondary
Microbial Nutrition and Metabolism
Microbodies
Mitosis and Meiosis
Mitosporic Fungi
Molecular Systematics
Monocots vs Dicots
Nastic Movements
Nitrogen Cycle
North American Agriculture
Nonrandom Mating
North American Flora
Nuclear Envelope
Nucleolus
Nutrient cycling
Nutrition in Agriculture
Oil Bodies
Old Growth Forest
Oomycetes
Organic Gardening and Farming
Osmosis, Simple Diffusion, and Facilitated Diffusion
Oxidative Phosphorylation
Pasific Island Agriculture
Pasific Island Flora
Paleoecology
Parasitic Plants
Phosphorus Cycle
Photoperiodism
Photorespiration

redpajama_set_name: RedPajamaCommonCrawl


text:
Cycle Factory
Cycle Factory is a brand new specialist bike shop and repairs centre in Todmorden.
Add to My Visit
The Golden Lion
The Golden Lion in Todmorden is one of a kind. Psychedelic disco? Check. Monthly UFO Club meeting? Check. Star DJs? Check. This mash-up of a pub...
The Golden Lion in Todmorden is one of a kind. Psychedelic disco? Check. Monthly UFO Club meeting? Check. Star DJs? Check. This mash-up of a pub/venue/Thai restaurant/community hub serves locally-sourced food with a global twist, real ales, craft beers, and quality wines. The Lion is open for breakfast, later offering home made pie and peas at lunchtime, and global food at night. Roasts are available on Sundays, with quality bands and DJs performing at the weekends. The Golden Lion has space for meetings, community groups, workshops, weddings, anything! The 50 mile walking route The Calderdale Way passes by less than 100 metres from The Golden Lion, so if you're walking the route, call in for a rest and some superb food and drink!
Rishworth
The Malthouse
The Malthouse is a country pub which enjoys unrivalled views over the stunning Calder valley whilst at the rear we have a beautifully landscaped ga...
The Malthouse is a country pub which enjoys unrivalled views over the stunning Calder valley whilst at the rear we have a beautifully landscaped garden area for alfresco dining. Choose from our extensive menu of dishes, including those from our Kopa grill, powered by coconut charcoal! Starters, home comforts, salads and a children's menu are also available, alongside specials, real ales and traditional Sunday Lunch.
The Shears Inn B&B
Shears Inn in Halifax, West Yorkshire, is a hidden gem for those seeking the quintessential English pub. Oozing genuine 'olde worlde' charm and app...
Shears Inn in Halifax, West Yorkshire, is a hidden gem for those seeking the quintessential English pub. Oozing genuine 'olde worlde' charm and appeal, this is probably the oldest Inn in Halifax and it offers three en-suite bed & breakfast rooms. Shears Inn Paris Gates is somewhere you would love to visit, firstly the challenge of finding it, the first thrill, spotting it at the bottom of the cobbled road just after passing a large mill chimney, You would never expect to find an Inn in this unique location, The Shears Inn offers three en-suite rooms, two with King-sized beds and one with a Super-King. All of the bedrooms have their own en-suite bathroom, 32" flat screen TV and free WI-FI. All rooms refurbished to a high standard. There is daily housekeeping and staff are available around the clock.
The Hinchliffe Arms
This is what a village pub should be. The Hinchliffe has been a pub for many years now, we stand by those traditions of family and we are a pub of ...
This is what a village pub should be. The Hinchliffe has been a pub for many years now, we stand by those traditions of family and we are a pub of friendship and festivities, a place where the welcomes are genuine and the atmosphere is real. While we look to the future in the food that we produce and the good service we provide we understand and respect our history and this balance allows us to be the best pub we can be for ourselves and for our cherished customers. Welcome to the Hinch.
Evokesomm Wine Bar & Kitchen
Enjoy our wide selection of wines by the bottle or by the glass. Our Enomatic self-serve system keeps wine in perfect condition, allowing you to ex...
Enjoy our wide selection of wines by the bottle or by the glass. Our Enomatic self-serve system keeps wine in perfect condition, allowing you to experience our whole range at your leisure.  Don't like wine? We'd love to change your mind, but we know it's not for everyone, our range of beers and spirits will tempt any palate.  Indulge in cheeses, breads, olives and antipasto. Enjoy regular cheese & wine (Weds & Sundays), Gin specval offers (Sundays) and regular live entertainment.
Elland Craft & Tap
Elland's first micropub, housed in a former bank. We serving five hand-pulled, cellar conditioned, Craft and Cask Ales including two Ales from Ella...
Elland's first micropub, housed in a former bank. We serving five hand-pulled, cellar conditioned, Craft and Cask Ales including two Ales from Elland Brewery and three from other independent craft breweries on rotation. Plus three further Craft Ales on tap and a range of other beverages . Freshly brewed coffee and free WiFi are available. You are welcome to order food from the local takeaway and bakery and eat it in over a pint or two. We will also be serving snacks including local award winning pies and Yorkshire crisps. Well behaved dogs are welcome.
The Railway Hotel
With 10 rooms finished to the highest standards and a warm, relaxed atmosphere, you are assured of a great welcome in the friendly and comfortable ...
With 10 rooms finished to the highest standards and a warm, relaxed atmosphere, you are assured of a great welcome in the friendly and comfortable hotel. We are situated beside the historic Piece Hall, less than 100 yards away from Square Chapel Centre from the Arts and close to Halifax Railway Station and Halifax Bank HQ. After a long day, unwind in our bar with award-winning Yorkshire ales.
Halifax Sailing Club
Halifax Sailing Club is based at Warley Moor Reservoir (also known as Fly Flats) in Calderdale, West Yorkshire. We welcome dinghy sailors, windsurf...
Halifax Sailing Club is based at Warley Moor Reservoir (also known as Fly Flats) in Calderdale, West Yorkshire. We welcome dinghy sailors, windsurfers and have arrangements for other organisations to use our facilities.
The Alma Inn has five en-suite guest bedrooms which have been refurbished to a high standard and offer sweeping views across the Ryburn Valley. Our...
The Alma Inn has five en-suite guest bedrooms which have been refurbished to a high standard and offer sweeping views across the Ryburn Valley. Our idyllic location is the perfect base from which to explore the local area, with The Calderdale Way walking route offering 50 miles of footpaths and bridleways across the unspoilt West Yorkshire countryside. The rooms are split into 3 doubles with comfortable king-size beds, 1 twin with 2 single beds, and 1 family room, which features a double bed as well as a quirky and semi-private cabin-style single bed, perfect for families.. All rooms are equipped with tea and coffee making facilities and colour TV. Cots can be supplied on request.
The Beehive Inn
At the family friendly Beehive Inn, Ripponden, you will find real ale and real food at great prices. Choose from our great menu of starters, steak...
At the family friendly Beehive Inn, Ripponden, you will find real ale and real food at great prices. Choose from our great menu of starters, steaks and grills, main meals, vegetarian dishes and our childrens' menu.
The Ring O' Bells
In the shadow of Halifax Minster, the Ring O' Bells always offers a minimum of three quality real ales from independent brewers, home cooked food a...
In the shadow of Halifax Minster, the Ring O' Bells always offers a minimum of three quality real ales from independent brewers, home cooked food and light snacks. Sunday Lunch is our speciality - served between 12 Noon and 4pm.
Jeremy's at the Boathouse
We are an exciting and unique bar and kitchen in the heart of Brighouse situated on the lovely canal basin opposite Sainsburys. We incorporate the ...
We are an exciting and unique bar and kitchen in the heart of Brighouse situated on the lovely canal basin opposite Sainsburys. We incorporate the history of the old boathouse at Victoria works with innovation and passion to create this modern yet historical bar still full of original features. We aim to satisfy everyone's needs, whether you fancy a mid-shop coffee, relaxing wine, sophisticated cocktail or a pint of real ale we are the place to be. To add to our unique offering we have made all of our wines available by the glass. We serve a range of food in an informal and relaxed environment. Anything from a lunchtime sandwich to a full three course meal is available all home cooked and using fresh ingredients locally sourced. For something a little different why not try our tapas and look out for our special deals. At the weekend Jeremy's becomes a great live music venue showcasing the best local bands and beyond. We have live music every Friday and Saturday from 9pm and chilled out acoustic sounds every Sunday from 4pm.
Warley
The Maypole Inn
At the heart of the village location of Warley Town, The Maypole Inn offers a warm welcome for both the local community and visitors from further a...
At the heart of the village location of Warley Town, The Maypole Inn offers a warm welcome for both the local community and visitors from further afield. The pub provides a comfortable environment for the meeting of friends, family gatherings and occasions as well as intimate areas for dining. The large restaurant is available for private events and tables are also available within the less formal bar areas. With a selection of hand pulled real ales alongside a wide range of other beers and lagers, The Maypole boasts an extensive wine list as well as soft drinks, coffee and tea. All our staff are on hand to ensure that your visit is always a pleasure whether you are dining with us or partaking in a drink and absorbing the atmosphere of our homely surroundings.
Stod Fold
Come and join us at Stod Fold! Serving the full range of Stod Fold Cask Beers plus a wide range of the finest Craft, Lagers, Ciders, Wines & Spirit...
Come and join us at Stod Fold! Serving the full range of Stod Fold Cask Beers plus a wide range of the finest Craft, Lagers, Ciders, Wines & Spirits, plus great food in our pop up kitchen (with a different chef in residence every two weeks!) and live music.
From the team behind the award winning Victorian Craft Beer Café, KØBENHAVN is a brand new craft beer bar in the centre of Halifax, West Yorkshire....
From the team behind the award winning Victorian Craft Beer Café, KØBENHAVN is a brand new craft beer bar in the centre of Halifax, West Yorkshire. Situated in Westgate Arcade near the Piece Hall, we have 24 beers on tap and 6 modern hand-pulled ales bringing choice to the discerning beer drinkers in the area. Our Beer Garden & Function Room are coming soon. Opening Times Monday	11am – 11pm Tuesday	11am – 11pm Wednesday	11am – 11pm Thursday	11am – 11pm Friday	11am – 11:30pm Saturday	11am – 11:30pm Sunday	11am – 11pm
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Indian Institute of Science, Bangalore, India
http://www.cosmicmanifest.org/content/index.php for full details
National Institute of Advanced Studies
Indian Institute of Science Campus (IISC)
For the first time ever, Scientists and Cosmologists come together to share notes of their expressions on Ancient Wisdom and Modern Science.
Cosmology has always been a dramatic expression of mankind's grasp of Scientific and Spiritual Insights. Every great Civilisation has had its own perspective on the Cosmos.
Mayan (Peru, Guatemala, Mexico), Aztec (Colombian), Inca (Peru, Ecuador, Chile, Bolivia), Greco-Roman, African (Zulu, Kamitic), Chinese, Buddhist, Hindu, are some of the major Civilisational Cosmologies. As assumed that these Cosmologies were largely based on observations, intuitions and mathematical derivations over the millennia, for a long time, the contributions had been considered as fantastic mythologies, by Scientists.
Date : December 2-4, 2010
Venue : National Institute of Advanced Studies (NIAS)
Indian Institute of Science campus (IISc), BENGALURU, India
Organizers : Srinivas Jyothish Vigyan Research Foundation,
Tiruchirapalli, Ind
Universe and the Solar System (Origin, Extent, Structure and the Future)
Geocentric and Heliocentric Philosophy (Locations of the Planets, Aspects,
Latitudes and Longitudes and the Significance)
Cosmic Energy Systems and Energy Transfers (impacts on the world systems, humans, human health and human coexistence)
Techniques of Time Measurement, Evolution of Time and Calendars
Earth Processes, Disasters and Climatic Change
Esoteric Cosmology and Human Development
Theosophy and Anthroposophy
Metaphysics and Modern Science
Effects on Cosmology and Health
Cosmology and Social Orde
Posted in CONFERENCES, Cosmology conference: Indian Institute of Science Bangalore India
A Pupil Cannot Rise Above the Level of His Teacher
An exploration into: "… it is a law that the pupil cannot rise above the level of his teacher; he [Mr. Adie] saw it, therefore, as his task to try to make Mr. Gurdjieff present to us as best he could."1
Perspective is interesting. It is paramount in Fourth Way studies. It derives from the Latin word "perspicere", meaning "to see through". Consider the following definitions: 2
a technique of depicting volumes and spatial relationship on a flat surface. Compare aerial perspective, linear perspective.
a picture employing this technique, esp. one in which it is prominent: an architect's perspective of a house.
a visible scene, esp. one extending to a distance: vista: a perspective on the main axis of an estate.
the state of existing in space before the eye: the elevations look all right, but the building's composition is a failure in perspective.
the state of one's ideas, the facts known to one, etc., in having a meaning interrelationship: You have to live here a few years to see local conditions in perspective.
the faculty of seeing all the relevant data in a meaningful relationship: Your data is admirably detailed but it lack perspective.
a mental view or prospect: the dismal perspective of terminally ill patients.
To delve into the works and legacy of G.I. Gurdjieff, we need to broaden our limited perspectives. But how?
One way is through "entertaining" another person's perspective 3. The circle of those who had direct contact with Mr. Gurdjieff is ever diminishing, but some have left firsthand accounts expositions, and privately held papers.
Recently, in an informal setting, I shared the thoughts of Pierre Elliot (1914-2005) with some people. They found the material useful, and encouraged me to think that others might benefit from Pierre's unique perspective. For those unfamiliar with Pierre, the following short biography [4 ]is by his son, Hugh Elliot:
His aunt Winifred Beaumont introduced him to the work and ideas of G.I. Gurdjieff and P.D. Ouspensky. She was married to the scientist and philosopher, J.G. Bennett. In his formative years during the 1930's Pierre was a frequent guest of the Ouspenskys. Pierre's higher education and professional training were interrupted by the onset of the Second World War, which began in September 1939. Like millions of others he enlisted in the British army but his complete fluency in the French language and his familiarity with many areas of France meant that the wartime authorities were bound to send him on clandestine missions and intelligence gathering directed at Occupied France rather than into military service. He once commented to his eldest son: "When I signed up, I was told that the work I was involved in was secret. It was secret then. It is secret now."
After the war, Pierre's personal life gravitated once again towards the work of Ouspensky as well as J.G. Bennett at his center at Coombe Springs, an estate southwest of London. In 1947 P.D. Ouspensky's wife revealed that Gurdjieff, (from whom her husband had broken off all contact since the early 1920's) was still alive and living in Paris, having survived the Occupation. Margaret Anderson, the American writer, was one of the first of Gurdjieff's students to be able to return to postwar Paris to be reunited with her teacher. Pierre, like many others, including his future wife Vivien, made frequent pilgrimages to Paris from nearby London, to study and work with the Master. The teachings that were transmitted then as well as the events of those times are well documented in the many published accounts and recollections of life with Gurdjieff. With Gurdjieff's death in 1949 Pierre continued in close contact with J.G. Bennett. When Bennett took up the spiritual practice known as 'Subud', brought to the West by the Indonesian teacher Pak Subuh, Pierre became deeply involved in initiating the large numbers of people who were attracted to Subud and the Latihan exercise.
Pierre's first marriage ended in 1952. His first wife died, leaving him with two young daughters. He then married Vivien Healey whose own family members had known and worked with the Ouspensky's. From the birth of their first child in 1954 until 1971 Pierre devoted his energies to various professional and entrepreneurial activities, his family, maintaining a home, educating his children and living a largely 'normal' life. However his lifestyle and household still reflected his inner passions. Persian carpets and Indian friezes adorned whatever house the Elliot family lived in and friends and visitors were more than likely associated with Gurdjieff, Bennett or the Subud organization. Every summer he took his wife and children on extraordinary journeys to far flung corners of Europe, as yet still unspoiled by mass tourism.
In 1971 Bennett asked Pierre to help him with a five-year experiment. It was to teach the rebellious 'sixties generation' methods of inner transformation, based largely on the ideas of Gurdjieff and Sufi practices. An International Academy was started at Sherborne House in Gloucestershire, England and Pierre was named Assistant Director.
J.G. Bennett died on 13 December, 1974 just as he had signed an agreement to purchase a property called Claymont Court in West Virginia, in the United States. Bennett was convinced that 'psychokinetic' communities needed to be established in the world. His legacy and vision was thence taken up by the senior figures around him, including Pierre, Elizabeth Bennett and
The task of starting the Claymont community and school fell upon Pierre' shoulders. For more than ten years Pierre continued the work of his teachers but he also broadened the scope of influences and invited many extraordinary teachers from other traditions to come and share their wisdom at Claymont. Such luminaries included M R Bawa Muhaiyaddeen, Reshad Field, Sheikh Muzaffer Ozak, and Sheikh Suleyman Loras of the Mevlevi dervish tradition. Sheikh Suleyman Loras conferred the title of Mevlevi Sheikh upon Pierre in 1977. In spite of his grueling schedule of duties at Claymont Pierre still managed to find time to travel the world, sharing the spirit and work of Claymont with diverse groups of interested people. He was frequently invited to speak about his work by former Claymont students and his travels took him all over the United States, to Alaska, Hawaii, the Caribbean and often back to Europe. In 1986 He and Vivien made an around-the-world journey, visiting friends, communities and seekers, in Europe, India, Nepal, Indonesia, Australia and New Zealand.
The name 'Pierre' means rock or stone in French. Pierre's way of leading the community at Claymont had such strength. He seemed to be everywhere at once and no mundane task nor major decision was shirked. He loved plants and rock gardens, birds and flowers. He was a keen collector of stamps and an avid photographer. He never for a moment considered himself a teacher of the caliber of predecessors like Gurdjieff and Bennett. His demeanor was always that of a loyal lieutenant; a practiced steward of the Work.
The following excerpts are from Pierre Elliot's 13th and final address as Director of Studies to the Annual General Meeting of the American Society for Continuous Education (formerly the Claymont Society for Continuous Education) in 1987:
"Throughout time, people of great vision have been able to pass on to us some of the ways, some of the laws which govern the transformation of man. This has been done in a variety of ways, through art, music, poetry, some of the great mystical writings of all time, but chiefly through schools of various levels. It is not possible to understand these works, but through them see openings into the real world.
"To read them is reading something which for most of us is beyond the comprehension of our limited linear thinking minds, and certainly most of our ability. We hear of these inner matters; we try to live by them, yet we so often stumble on the path because there is something that needs to be said that lies between the way we can approach them and what they are really there to give us. Methods and approaches may well be different but in truth what is being said is the same thing in different ways to suit the different times and the different geographical environment in which we live.
"It has become apparent that many of us do not have the necessary tools (like attention of the right quality) through which we can understand what has been transmitted. If we are strictly honest with ourselves, and look back over the last years, we will most probably find that much of what we thought was a help to us towards our spiritual goa1, has in some sense failed us. We are left, perhaps fumbling in a morass of concepts of God, truth, whatever we wish to call it, knowing that it is there. And yet….
"Let us come nearer home and the particular position we find ourselves in.
"Update – or a Review?
"One can hardly deal with the one without reference to the other. An update must imply an understanding of the past. Last year, let me remind you, the update or observations on work, which I presented, consisted mostly in running down and questioning the validity of many of our practices and concluded with an attempt to upgrade the issues which confront a man oriented towards a life which goes beyond like and dislike and dualism generally and I said: "I am speaking about the real purpose of work. The aim I am speaking about is one which does not mean either a raising of efficiency in life, nor the development of higher powers, nor even increased concentration, or better health, but a being joined, or yoked with the divine," and concluded "we must be single-minded about our goal. The possibility of transformation is a gift to be valued above all other possessions."
"In recent years much publicity has been given to the notion of "cults" and I think quite rightly so, because there is almost imperceptibly a tendency towards sectarianism, or say identification, with the particular way one attempts to follow. I would remind you, coming closer to home, of what for me has been a guiding principle over the years. It is a mistake to equate 'the Work' with the name 'Gurdjieff' or any other name or organization, of which there are legion. For this reason, while I was in a position to do so, I advised your board to be reluctant in accepting that a Tekke, or a Buddhist temple, or a chapel, or even a particular kind of hospital or an Indian kiva, or a latihan hall be established on areas dedicated to 'the Work'.
"Gurdjieff prescribes a course of training that has received different emphases from different students, in accordance with their predispositions, inclinations and capacities, But where this training came from and where it leads is surely what is of ultimate importance to us. If Gurdjieff had a real mission it was not to deliver a string of exercises and revelations but to point to perfection.
"When he was a 'Teacher' at the moment of real teaching, reality was the effective teacher, not the limited individual we know as Mr. G. His aim was reality. The source of his methods was reality. [5]
There is a danger that our mechanical nature – the commanding self 6 – will filter the transformative content of teachings, leaving only an outer shell, missing the heart of the matter. And, the heart of the matter is the Teaching is the One Absolute Reality: it is unitive self-disclosure. Our preconceptions, fixed beliefs, and patterns of thought are wooden bars bolting the door to understanding. We are admonished to "burn that bar". In returning to Pierre Elliot's Address, I ask the question: where are we heading?
"In conclusion, I would return to the authentic voice of Mr. Gurdjieff as quoted in 'Impressions' by my old friend Robert de Ropp, who has recently died:
'The point is to reestablish what has been lost, not to acquire anything new. This is the purpose of development. For this one must learn to discriminate between essence and personality, and to separate them. When you have learned to do this you will see what to change and how. Meantime you have only one possibility – to study.'
"Once again, the authentic voice of G. Gurdjieff. 'Begin from where you are. You are weak you are dependent you are slaves. Above all you lie to yourself and others. As long as you continue to lie you will never know the truth. If you work with others who are struggling against their own lies you may be able to learn faster. But no one can force you to see if you don't want to and no one can force you to awaken if you prefer to sleep. Either sleep comfortably or strive realistically to awaken.' "
" 'Happy is the man who sits in his ordinary chair. A thousand times happier is the man who sits in the chair of the angels, but miserable is the man who has no chair.' "
"It seems to turn on this striving realistically to awaken. This comes about in many wondrous ways…"
The teacher, teaching and the taught are a manifestation of a unique moment in time. It is a direct answer to the need of the moment. One may be offered opportunities if the correct space is made. "When the student is ready, the Teacher will appear." This environment is with the aim of placing the aspiring student at their own beginning. Then, Life becomes the Teacher.
1. http://www.gurdjieff.org/adie.htm
2. http://dictionary.reference.com/browse/perspective
3. By using the term entertain, we are targeting the ability "to keep, hold, or maintain in the mind". Ideas by their very nature are transformative. From the Greek idéā form, pattern, equiv. to ide- (s. of ideîn to see). An idea is "a transcendent entity that is a real pattern of which things are imperfect representations." [See http://www.merriam-webster.com/dictionary/idea] In our study – with the right motive and intention, we are offered an opportunity to create an opening along the horizontal axis of our daily life; thereby, allowing something outside our customary perspective to enter and foster a new point from which to view.
4. http://www.gurdjieffdominican.com/Pierre_Elliot_biography.html
5. copyright The Estate of Pierre Elliot
6. "The Sufis refer to the action of the mixture of primitive emotionality and irrelevant associations which bedevils outside would be observers as that of the commanding self." Idries Shah, The Commanding Self, The Octagon Press, 1994, pg. 2.
Jim Turner is director of studies for the Ontological Research Society.
Posted in Jim Turner shares some thoughts on Pierre Elliot of the Claymont Community
Tagged with Claymont Court, George Adie, Gurdjieff, J. G. Bennett, Jim Turner, John Wilkinson, M R Bawa Muhaiyaddeen, P. D. Ouspensky, Pak Subuh, Pierre Elliot, Reshad Field, Robert de Ropp, Sheikh Muzaffer Ozak, Sheikh Suleyman Loras, Sherborne House, Winifred Beaumont
GEORGE ADIE: Why do you run away in your feeling?
Joseph.Azize@googlemail.com
Why Do You Run Away In Your Feeling?
{I have selected his material from a meeting of 5 December 1979 as a commemorative posting for 29 July 2010.}
The first question came from Richard: "Mr Adie, I'd like verification on my line of work, to be freer from the compulsion of my career."
"You wish to be less under that compulsion? Good. What measures do you take?"
"What I have done is set aside a time to stay with my children, and also here on Sunday night after the weekend work, I was about to rush off again, doing all sorts of things, and I decided to stay behind, and help put the tables and chairs away."
"Those are quite different, yet both could serve the same purpose, it's true. Any sort of discipline helps, and making the work a priority will help, if you actually experience connection. Compulsive life connected with your career is one thing, and any conscious effort, or doing your duty is another. There is an unmistakable degree of contrast. And if there's real work it will separate itself out from the compulsion in your experience. My speech even changes. Everybody can say everything they need in very few words, really. And if they say it once properly, it doesn't need to be repeated three times."
"Your compulsion is there in your speech, and in so much. You will be compelled in your job, unless you can use it. How? You can't neglect it now. It's an opportunity. It's quite right to give place to something else, to insist on doing the preparation. It's quite right to see your children: not to allow the whole of your life to be dominated. That's quite right. But realize that you also have to be in it."
"Then, understanding that you must have a job, and must come within the domain of this compulsion, the question is now: do you really wish to be free of the inner compulsion? You've got to find that wish in yourself. To have a wish is to have some active inner impulse. You think that we have a wish just by thinking of it? It isn't so. You have to work until you get that wish. If you aim for it, then you will get it. Do you follow?"
"That means you have before you a work to experience the wish in yourself. Try and understand that. You do a preparation or something, don't get up until you find the wish. You have to realise: is it really worth it? What do I have to pay if I want it? Am I willing to pay for it? If you can say yes to each of those then perhaps you can begin to say that you have a wish."
"And then you shall have to sacrifice your suffering. But if you have worked, sufficiently long and wisely, and acquired a moving balance in yourself, you will be able to bear to make that sacrifice."
The next question, one from Azaria, came very fast upon the heels of Richard's, she clearly felt that there was a close connection: "After the Sunday work here, I continued with the exercise, and on Monday, after the preparation, it seemed as though because of the work I could tell the subtle difference between the centre of gravity and my presence. There was an excitement in me, I had this realisation, and in looking for a centre of gravity, I found I could come to the place where my presence is real. And like Richard, I can say that I now wish to be more present."
"You wish to be more present? Where would you look for the wish?"
There was a pause, and Mr Adie answered his own question: "In that place you cannot describe any more. Return to it, and return to it, and return to it."
I suspect that, at this point, Mr Adie turned to Richard: "But relaxed, always relaxed. To sacrifice my suffering I must be relaxed. Could I imagine such a sacrifice being made in the midst of tension? From where could such a relaxation come? Surely from deep within, only from deep within."
The next question was very lengthy. Opal was an elderly woman. She spoke rather hesitantly to the point of being inarticulate, saying something, withdrawing or correcting it, and then going back to her first formulation.
Mr Adie was patient with her, but when she had finished, she nervously asked whether he had understood her. "I could follow it, but then, you started using words which you disowned. You might take as an exercise to write down what your question the day before, and in the morning, read it and see."
"We want to bring very good quality here, not just, as is said, 'off the cuff', not thought out. It isn't enough to have a sincerity, I need to have my intelligence. It's not enough to have that, I need my presence."
"When you're muddling things, the process of thought is absent. But if I have taken thought beforehand, there's a process added. A conscious or partly conscious process is added. It isn't two states, it's more like three states, but even that isn't a good way to speak about it. Find a better way, to formulate better. You can, otherwise I wouldn't say what I do. Is there any question about it?"
"No. Thank you. That's clear."
The very next question, from Scott, about how he gets confused by words, likewise meandered. Finally, Mr Adie asked: "Did you find that anything helped you to make your aim clear?"
"No, that wasn't very well formulated."
"No … it doesn't help to find the wish," Scott added, perhaps echoing the first two questions. In any event, Mr Adie did not think that the comment corresponded to his real question: "But you see you've gone back to words now. It's a trap all the time."
Mr Adie waited a little, and then asked: "What does it mean: 'In the beginning was the Word?' Surely, it means many things, but there's a beginning, and there's something which follows. For that to follow, the Word must change its place. The Word is essential, and yet, if it is in the wrong place, it's the end. And the places and the forces are always changing."
The next question, from Dmitri, was also about a lack of clarity. "I find that my difficulties start the moment I sit down to do the preparation. I've been trying to sit quietly, without expecting anything, just trying to see what my worries are. And after I time I give up. I feel I should logically try and draw some conclusions about what I've seen, but it's all so confused in my head, and I turn away. Something in me says, come back again next time. It feels as if I'm shrinking away from doing something very definite there."
"Supposing that is objectively true, what are you going to do?"
"I can't make observations very clearly at that point."
"Do you really wish to know why you turn from what is necessary?"
"Well, I've seen that through these years I can't go past the first step," replied Dmitri.
"Does that mean anything? Surely the point is that you don't know what the first step is."
Dmitri started arguing. "See if it is true," suggested Mr Adie. "Can you say clearly what you mean when you say that you always fail at the first step?"
There was quite a lengthy pause.
"Surely it would mean that you are repeating yourself. So let us not evade the question you yourself started with: why do you always turn from what you realise is necessary?"
"I don't know," conceded Dmitri.
"No. But do you really wish to?"
"Well, part of me does," he replied, but in such a trembling voice that people laughed.
"There you are. Part of you. You see? I can't come to a wish partially. My wish has to really be the wish of my I, and you haven't obtained that yet."
"Now, do you really wish to? You have to face it until you do. There are all sorts of obstacles, you may not want to pay, you may not want to make effort, you may not want to suffer. Hundreds of obstacles, but if you really wish to, you will. And it's your solitary, alone-reality which must face that question. What I am trying to do at the moment is to cleanse it a little, make it more serious, that's all. Imagine you're on your death bed. What would you need then? Where would you be? Face, try and come to what is you. You. Would you have any reality? This is what you, I and everybody needs, but don't be negative about it now."
"Yes, yes!"
"Yes, yes? … Why … why having come near a place in your intellect, why do you run away in feeling?"
"Exactly that sense of needing to flee, to look away, shows that this is your need … and that you are close to a genuine confrontation."
"Stay, stay, stay and have a little genuine self-respect, a little genuine pride. You could be free now. What do you choose at the moment? Every second I have to choose. My old understanding is not enough. I need a new understanding, quite new. If you could realise that, you could see that nothing that I had corresponds to what I now need. I need something a bit more genuine, more perceptive, less personal. Try and have this line that you will not allow this or any of its companions to join in. You will try and have something for yourself. Try and work to find your real self. Try and find a centre in yourself. This is what we some found on the weekend, trying to find a central strong place."
"You want to watch the posture of your eyes if you want to think. Try to place them slightly above level. You contemplate down here. You sink back into the same old quagmire time after time. I suggest to you now that when you want to contemplate, you contemplate with your eyes there. What you don't find when your eyes are raised, you can well do without. If you can't bring all these clever propositions, you can have a chance to free yourself. Will you work like that for a bit? Good, keep it now, for the rest of the meeting, at least."
"Mr Adie," said Mary, "in the past few weeks, my efforts have been very erratic, and when I've seen that, I've become negative."
"Alright, you found you'd gone to sleep, and you became negative about it? You need to know that. Every time we awake we awake to having forgotten."
"If we get negative every time we awake, it's going to be rather a fruitless process, isn't it? See, you don't have to be negative. So go on. You make a plan, you fail. Don't let the failure make you negative. It should have the opposite effect. You don't deny it. You don't pretend it isn't a failure, but you are there. It begins to be a confrontation."
"In confrontation I really live, you see. The ultimate confrontation: what is that?"
"The confrontation with the Absolute." Mr Adie was speaking slowly: "Don't receive anything negatively. Receive the failure, but don't be negative about it. It comes like a message. You've got to see that. We've got to fail and fail and fail, and not be negative about it, otherwise we've got no chance. So it's full of hope, mmm?"
"I think I expect the wrong thing from the little effort I make, because on the couple of occasions when I've had a better than usual preparation, and I try to remember myself at school, and I know that there are particular hours when I am particularly prone to getting impatient with the children, I still get upset …". Denise had been in groups for quite a while.
"You mean that you're disappointed when you don't succeed? Then you need to see that you haven't succeeded, at least not in that way. Exactly in that way, you didn't quite succeed. But you still find something. You have to be more persistent. You're rather apt to have a go and then throw your hands up if the results don't match the ideal."
"On the day that I saw, I became very impatient, but the next day I just didn't want to see it."
"Try and find a different kind of pride. It could help you. What could I accept as a genuine pride? What about me is worthy of maintaining? Is there something? It's an interesting question, isn't it? In a way, pride is a picture. A person who has even some ordinary pride won't sink to certain things, they're too proud to take an advantage."
"Where is my good opinion? What am I proud of now? Because I serve my pride and vanity. But I forget that. If I have a genuine being-pride, could I become self-indulgent, disorganised, or lazy? That is an absence of a certain kind of pride, isn't it? I have no pride of order, no pride of duty, no pride of reliability. I'm just a sort of tramp: although I'm a rather nice person, nobody could really trust me because I might not remember."
"So, what quality to I really want to have? If you approach it this way, I'm quite sure, I'm quite sure that you'll have some different kind of result."
"After all this time what we're all finding is that we've got to bring more of us to the point. I made this effort and stopped, and I've made that effort and stopped. But I've had a lot of lessons now. You have a lot of material. Why not collect it together, face the situation and see what's possible and what I really want. Remembering that I cannot suddenly free myself from any of my stupidities, I know enough to take a more dignified way … Imagine what you thought ten years ago! Full of cock-eyed ideas, wasn't it?"
"So you have an advantageous position. Now. It can be quite new. But for this you have to keep aware of all the old dirges and sagas of misery and failure and self-accusation, and … you know, 'without dogs, sorcerors and whoremongers and whosoever loveth and telleth a lie'." {This is a reference to Apocalypse or Revelation 22:15.}
"All outside. Our work is all inner. So, try. Take a fresh heart for yourself. Put some things in your room. These things are going to remind you: this is what I want to be. Model your room for a serious person. Model your room for a person with the qualities which you've found are difficult to acquire. Build around you some condition. That's why people put up pictures of the Buddha, Christ, a marvellous tree. Fill your room with everything to remind you. Will you try that, and don't worry about the rest? Have you got another question now?"
"It's a slightly different one. I noticed that when I try to do a preparation, I get an, I don't know, no, I'm always tight in the midriff. Once I found I could get around it when breathing, to go behind it, at the back of me, and relax it."
"What, with your attention, you mean?"
"Yes. I wanted to ask whether … I was … sort of cheating?"
"No, you try and find your own way. And if it helps you to relax, you want to be very patient and see that everything else is relaxed. Don't try and relax that area until your face is relaxed and until your head is relaxed, and then retain a sense of the relaxation there, you see. If the belly's really tense, then you can even physically feel it going down, can't you?
"Well then, the next thing is, can you feel it coming up again? Or do you find that it has come up? You find it has? Alright, well now, that's the thing! Now watch it go down, and let … now let it come up."
Obviously, Mr Adie was guiding her as she relaxed and observed the process.
"Don't forget the duct has to be open, the shoulders have to be down."
"And then maybe I'm magnifying it, I may have a little bit of a special kind of sensation, a tautness, maybe that isn't an important tension. Maybe that isn't what is my trouble. Maybe I can still feel the pot of my belly with all its need. See that everything else is right, and then probably that's right. Many people have a lot of difficulty here. It's a very sensitive part."
"But the kind of relaxation we want is not only what will come easily by being able to let a thing go. It's another kind of relaxation, it's – if you can use the word – an inner relaxation. Watch for what it is without saying 'this is tense'. The question is, what do you experience? Maybe I find that it's just an idea I had. Maybe it wasn't very tense at all. So I have to be very poised and flexible and free from my ordinary frightening formulations."
"Get something new every day and put it in your room. Something. Pick up anything. A leaf, grass, stone, book, picture, anything. Every day one thing different, see? Create a different atmosphere for yourself, and in that atmosphere, relax. Go into a new room each time, you look around to see if it's new, and all the other things you put. Work like that."
"Maronites" is pp.279-282 of "The Encyclopedia of Religion in Australia" published by Cambridge University Press and edited by James Jupp.
Posted in JOSEPH AZIZE PAGE
Tagged with aim, compulsion, George Adie, hope, Joseph Azize, preparation, presence, Receive failure, relaxation, sacrifice, something new every day, the first step, the posture of eyes, the Word, wish
ONCE MORE, WITH FEELING …
Conscious change starts when a person sacrifices their unconscious suffering in order to intentionally experience the impulse of conscience. Prior to that point, everything is preparation. Awareness of sensation, self-observation, even "remembering oneself", only prepare the ground for that sacrifice and for the new life which immediately follows, being, as it is, under both the law of grace and the law of cause and effect. Or so I believe.
If our spiritual efforts do not include feeling, they will atrophy and falter, and everything can be lost. We can come to the starting point, turn away, and end up as far away as we ever were. In fact, a person's fate is harsher if they have finally found the threshold, but then turned back. Why? Because one then has a history of having retreated from that point. It becomes easier to retreat a second time. There is something in us which is practically waiting to justify retreat, even to turn negative in respect of the way. Having once backed off, you know that you can back off, and it becomes harder than ever to make the indispensible commitments to conscious labour and intentional suffering.
These commitments are, I believe, indispensible to crossing the threshold to more durable states. There are states available for us in which the entirety of our feeling is positive feeling. Negative emotion is utterly passive, even impossible, in such a state. Such states can last not only for days, but for weeks, and if they can last for weeks, they can last for months. You can see where the equation is heading. Permanent change of being to a significantly higher level is possible. And it always begins with a growth in feeling. I mean that it immediately begins with a growth in feeling. For that, we must earn many small and one major victory over negative emotion.
To die to the life of negative emotions is to awaken from a fever: it literally feels that way. The air becomes brighter, the world acquires a further visual dimension, and memories of how we used to be seem not so much unreal as "now impossible", like some former House of Parliament in sepia postcards.
Mysteries are resolved by the peaceful light. For example, how is it that the more we feel our separate individuality the more we feel a connection with other people? Doesn't that strike you as odd? It has puzzled but not perplexed me that when I identify with others, there is actually less relation between us, and less feeling than when I am more aware of myself and not so identified. In a state where feeling is active for more than a flash, our eyes have sufficiently continuous light, and all falls into place: we see that different levels coexist.
Our unity is at a higher level. Difference and diversity do really exist at one level, perhaps even exists more truly than we had ever appreciated. We simultaneously perceive, without having to enquire, that at another level we are in a more intimate relation to each other than we could ever have thought. It is as if we are inside each other. On that level, each of us is also more truly themselves, and the ground of our unity is so bright we cannot miss it. This ground of unity is nothing other than the fact that, as Gurdjieff said, behind real 'I' lies God. We really do come from God, and we really are made to return to him. That is the divine plan Mrs Staveley spoke of.
So it seems to me that self-observation and self-remembering can lead to conscious change only to the extent that they include an affirmative feeling of conscience; otherwise, the action of self-remembering will always be preliminary. I don't like to be too dogmatic about this, but my experience is as it is. Also, this interpretation corresponds to Gurdjieff's ideas, being supported by comments made by both himself and Ouspensky.
It is not that self-observation and self-remembering won't lead to change. They will. But with only a modest amount of conscious feeling, they have only a modest an effect. A small effect is better than none, but will take literally hundreds of years to lead to a change of level of being, if indeed the results are not forever being swept away before they crystallize.
No one can live without feeling, and if I can see or remember myself, then feeling will be there more consciously. So we can never say that we don't have some feeling. But if it's not sufficiently present to be the temporary centre of my consciousness, then, for practical purposes, it's absent. From one perspective, it's worse to have glimpses of this feeling-presence than not to know that glimpses are possible. People often find that a moment of presence has an after-effect which leaves us depressed, rather like coming down. "Why," we wonder, "is this freedom so elusive? Where was this power when I lost my temper the other day?" The experience of making effort after effort and perennially coming only to temporary change of being can lead to despondency and even to despair.
It is, of course, significant to come to a point preliminary to genuine change, to stand before the doorway to another level of life.
But preliminaries only mean something if they lead to achievement: their meaning is realized when I go through the door. If we start to fete the door and forget that we have to go through it, we may as well never have found it.
It is feeling which motivates and enables us to make the passage, leaving behind the old, and entering the new life, unknown and yet, at the same time, intimately intuited. To be precise, the experience of sacrificing unconscious suffering and its fruit in the gnawing of conscience lead to an entire octave of motivation and capacity: we feel at once the fever of the past, our present position, and the objective promise of the future, and we also feel other things, perhaps even ineffable. So I won't try and describe that more.
The minds of the body and the intellect don't like blind corners: and neither does the feeling intelligence. But feeling can "see" around corners, so to speak. The intellect needs data for comparison and deduction, while feeling has only one datum, as it were. But feeling penetrates that datum, and can perceive its multiple layers or aspects. A naked feeling of confidence grounds trust in a way that a thousand reasons never will.
Gurdjieff said that the way begins above the level of life, and that much work is needed to come to the threshold. I think that some of his meaning may have been this need to have feeling operate as the centre of consciousness for more than a short time. Conscience can be present long enough to persuade us that permanent change of being is possible. Without that, I rather think that something sceptical or "faithless" in us will always want reassurance. This, to my mind, sheds light on Mr Adie's statement that "faith is based on fact". Gurdjieff said that faith was a divine impulse. Yet, we say little about faith unless we mean "blind belief". The faith which provides a light when all seems eclipsed (to paraphrase Aquinas) is barely acknowledged. I think this is because that faith can only be an active fact or in us when one can bear the gnawing of conscience long enough for feeling to penetrate to something essential in us.
Because we can only work on bodies – we have literally nothing else to work on – a growth in feeling must be a crystallization of the Body Kesdjan (Persian for "the spirit of the soul", or, in Bennett's paraphrase, "the vessel of the soul", if I recall correctly).
As the feeling body crystallizes, it evokes a conscious sensation which is deeper, more whole and inclusive than anything otherwise imagined. Of course we're bound to make our first efforts by using our minds, such as they are. If one is fortunate, one can participate in movements classes or something else which can help us more continuously sustain consciousness of sensation. But conscious sensation is only a means to the end of consciousness of feeling. All too soon, the physical body must die. Endurance and immortality are properties of the other bodies (in religious terms, the soul and spirit).
There is even a danger in focussing on sensation with the eye of a Cyclops: if we forget about feeling, all our efforts with sensation will serve only to mesmerize us, to keep us in a state of obsession with sensation.
If you're reading this blog you probably know that the role of sensation is tremendous. It is necessary for physical life. But that is only its first function. Like much else in nature, it is designed to serve multiple purposes. One of these purposes is that consciousness of sensation seals in the Body Kesdjan, or perhaps helps to keep the formation of the Body localised so that the higher hydrogens used in its crystallization are not dissipated. Further, the sort of sensation one has when the initiative has come not from the mind but from the feeling is beyond words. I say that when feeling is available for long enough, it calls the sensation because, being of a higher intelligence, it knows what it has to do to preserve and sustain itself. But it is too weak to do so until a certain stage has been reached.
That stage cannot be attained to unless the struggle with negative emotions has reached a critical level, when the human machine has been substantially cleaned. Even before negative emotion is made utterly passive, significant changes will start to appear. That is one of the beauties of the human organism: it is flexible enough to allow encouraging anticipations, and we can see what lies ahead, at least for one step. It is like anything else in life: the development is subject to the law of octaves. We advance, fall back, advance, fall back and so on. But if we're wise, and we use our heads (instead of disparaging the intellect and giving all the emphasis to sensation) we can even profit from our setbacks.
I shall pause here: I want to try and make this clear, assuming, of course, that what I say bears some relationship to the truth of the matter. I am saying that a sense of presence, of being "different" as is often said, is good and necessary. But it is good and necessary because it is a means to a higher end. Even if we described that end as "a greater intensity of presence", we would be wrong. It's a presence with unique qualities of dimension and duration.
Higher levels of presence include dimensions of feeling, intelligence and, I would say, intuition, of something inimitable and ineffable. And these levels of presence become more connected and longer lasting. When they retreat, they don't retreat in the same way: they remain nearby, you can feel their touch through a membrane somewhere inside, as it were. They bring us back more quickly when we fall, and they enable us to see more clearly what is needed. Having had continuous consciousness of feeling for a period of weeks, you can never cease to believe in the reality of the new man. This greater intensity brings us to the raw moment of work on ourselves, that is, immediate work on our bodies, not merely on our thoughts or reordering our emotional lives, necessary as those efforts are.
I'll take the analogy of travel. I want to go, say, from Clyde to Carlingford by train. I could tell you, quite truthfully, that to get there I must go through Rosehill to get there. In fact, Rosehill is the first station after Clyde. But I could also have equally truthfully said "no gets from Clyde to Carlingford unless they first pass through Camellia". To get to Carlingford, I also have to travel through Rydalmere, Dundas and Telopea, which are further down the line. The statements are all true, but if I think in a formatory way, I will see a contradiction. The whole truth and the nothing but the truth is that each of these stations must be passed in a given order.
I think (I would say that I am sure), that something similar happens in respect of the inner journey. We can only get there through self-observation. We can only get there through self-remembering. We can only get there through sensation, through feeling, through conscience, through awakening the mind, and so on. All are true.
But what is this aim for which all of these steps are necessary? The far aim of which I speak is, and only sanely can be "theosis", the experience of the Absolute: the infinite and eternal, all-encompassing presence which depends on nothing else. I am speaking, then, of the beatific vision, mystical communion with God. Even what I have said about feeling is subject to this.
But our position is that we, and everyone we know and know of, are stuck at Clyde. We've never seen anything else, and no one we know unarguably has, either. Not surprisingly, some people deny that there is anything beyond Clyde. If we eventually even get to the road sign to Rosehill, we're rapt in wonder, at least for a while. The sense of wonder disappears, and to keep it alive we invent rituals of anointing the sign and laying flowers before it. Anyone who can make a good claim to have been to Rosehill strikes us as extraordinary. We start to identify with them, and imitate them. We think that we're honouring the journey and the destination, but really, all our little reverences have the effect of keeping us where we are, miles from feeling. We get so used to hearing that Carlingford is so far away that we come to think "Rosehill is good enough for me".
I have written before about the romance of the search: that is pertinent here. Searching only has meaning if there is a possibility of finding. Anyone who thinks that there's virtue or merit in looking without hope of discovering is, literally, mad. Of course, they might not be mad in every possible respect, but in that one they are. It can be dressed up however one likes, but the idea that we are always searching is lunacy. We search only until we find. Maybe then a further search will beckon: that is quite possible, but that's a different matter.
The practical vice of the "romance of the search" is that it keeps us at preliminaries. Too often, material I have read states or implies that a permanent change of being is not possible: we can only be present "in-between", as it were. This is true, but it isn't the whole truth. If we are present for a moment, even "present in-between", we can be present for two moments, and three moments, and so on. We can be present at a higher level of being. That higher level can be long-term, and therefore it can be permanent.
It is possible to become man number 4, but how would this be possible if one did not have faith (not belief) in the possibility? I cannot imagine that the chances of a change of level of being increase if one never even thinks about man number 4, and what qualities such a person would have. I'm rather inclined to think the opposite.
And according to Ouspensky, who I am sure was speaking from his own experience, but may have had it from Gurdjieff, too: the chief difference between man numbers 1, 2 and 3 and number 4 is that number 4 has conscience. In other words, such a person is available to feeling. That is the difference. The impressions which usually would call forth, as it were, negative emotions, are received. We can even sense that something in us is ready to react in anger, jealousy, or hatred, and so on. But feeling is present, or at least its influence is, and the third force (the self-indulgent attitude) required for the manifestation of negative emotions is not there at the locus of these forces. The moment passes, and rather than negative emotion , feeling, and perhaps even a representative of conscience appears.
In A Record of Meetings (a much under-utilized book which has fortunately been reissued by Eureka), someone asked Ouspensky whether man number 4 was free of negative emotions. No, replied Ouspensky, not free of them, that would be too much to expect. So number 4 is vulnerable to negative emotion, but has conscience in respect of them. He is changing in respect of them, he is profiting from them and making them passive. He is, so to speak, eating them.
When sustained feeling is available, one is present. Not absolutely present: perhaps only God is absolutely present (Ouspensky says that perhaps only God can say 'I'). But if we cannot say that we are absolutely present, yet we can know that we have reality. We feel safe both inside and safe to other people. We see where we went wrong, and why. This by no means makes us infallible: it's a danger to believe so. But we have an intuition that we could come to a stage where we could actually think: and in such a state the possibilities of thinking appear astounding.
Posted in JOSEPH AZIZE PAGE, ONCE MORE WITH FEELING
Tagged with 'A Record of Meetings', conscious sensation, feeling, Gurdjieff, immortality, Mr Adie, MRs Staveley, negative emotions, Ouspensky, unconscious suffering


text:
(function() {
	app = angular.module('category', ['ui.bootstrap', 'app.services', 'ngResource', 'ngSanitize', 'angular-loading-bar']);

	/**
	 * Category controller
	 */
	app.controller('CategoryController', ['$scope', '$http','$resource', 'lang','$interval'
	                                        , function($scope, $http, $resource, lang, $interval) {

		var baseUrl = '/api/category/';

		$scope.externalId = (externalId==null || externalId=='undefined')?0:externalId;

		$scope.baseName = "category";

		$scope.categoryNotExists = true;

		$scope.open = function($event,value) {
			$event.preventDefault();
			$event.stopPropagation();
			$scope.datePicker = [];
			$scope.datePicker[value]= true;
		};

		/**
		 * Change state.
		 */
		$scope.changeState = 0;
		$scope.getChangeState = function(state) {
			return 	$scope.isAuthorized('CATEGORY', 'WRITE')
					&& 	state===$scope.changeState;
		}
		$scope.setChangeState = function(state) {
			$scope.changeState = state;
		}

		/**
		 * Qualifier
		 */
		$scope.qualifierValue = 0;
		$scope.qualifierResource = $resource(baseUrl + "qualifier");
		$scope.listQualifiers = function() {
			$scope.qualifiers = $scope.qualifierResource.query();
			$scope.qualifiers.$promise.then(function(data) {
				if ($scope.qualifierValue === 0 && data.length>0 && $scope.externalId==0) {
					$scope.setQualifier($scope.qualifiers[0]);
				}
			})
		};
		$scope.setQualifier = function(qualifierItem) {
			$scope.qualifierValue = qualifierItem.qualifierValue;
			$scope.qualifierName = qualifierItem.qualifierName;
			$scope.categoryFolders = [];
			$scope.qualifier = qualifierItem;
			$scope.listCategories(qualifierItem.qualifierName);
		}
		$scope.listQualifiers();

		/**
		 * Categories
		 */
		$scope.search = false;
		$scope.isSearch = function(){
			return $scope.search;
		}
		$scope.setSearch = function(val){
			$scope.search = val;
		}
		$scope.searchFilterVar=1;
		$scope.searchFilter = function(value){
			$scope.searchFilterVar= value;
		}

		$scope.searchResource= $resource(baseUrl+'search', null, {
			search:{ method: 'POST', isArray: false }});
		$scope.searchCategory = function(searchForm, page) {
			if(searchForm==null || searchForm=='undefined'){
				searchForm = {};
			}
			if($scope.searchFilterVar!=1){
				searchForm.qualifierValueChar = $scope.qualifierValue;
			}else{
				searchForm.qualifierValueChar = '_';
			}
			searchForm.pageNumber = page;
			searchForm.qualifierValueString = $scope.qualifierValue;
			console.log(searchForm);
			console.log(page);
			// resource search
			$scope.categorySearchList = $scope.searchResource.search(searchForm);
			$("#searchString").val("");
			$scope.categorySearchList.$promise.then(function(data) {
				//$scope.searchBool = true;
				$scope.page = page;
				$scope.nextAndPrevious = genericServices.getNextAndPreviousLinkByList(data);
				console.log(data);
				if(data.totalElements == 1){
					$scope.instrument = data.content[0];
				}
				else if(data.totalElements>1){
					$scope.categorySearchList = data;
					$scope.openForm('search');
				}else{
					$("#searchMsg").fadeIn(1000);
					$("#searchMsg").fadeOut(5000);
					$("#searchMsg2").fadeIn(1000);
					$("#searchMsg2").fadeOut(5000);
					$scope.categorySearchList = [];
				}
			})
		}

		$scope.categoryResource = $resource(baseUrl , { categoryGroup:"@categoryGroup"}, {
			save: { method: 'PUT' },
			create: { method: 'POST' },
		});
		//list
		$scope.listCategories = function(categoryGroupName, page) {
			$scope.qualifierNamee = categoryGroupName;
			$scope.categoryList = $scope.categoryResource.get({categoryGroupType:categoryGroupName, pageNumber: page});
			$scope.categoryList.$promise.then(function(data) {
				$scope.categoryList = data;
				if($scope.externalId==0){
					if (data.content.length>1 || data.totalElements == 0) {
						$scope.categories = data.content;
					//verifica se tem só um na lista e já mostra-o
					}
					else if(data.totalPages == 1 && data.totalElements == 1 && data.numberOfElements == 1){
						$scope.category = data.content[0];
					}
				}
			})
		};

		//getOne
		$scope.getCategory = function(id, sectionVal, retrieveCascade, editing) {
			$scope.category = $scope.categoryResource.get({categoryId: id});
			if(sectionVal==null || sectionVal=='undefined'){
				sectionVal=1;
			}
			$scope.categorySection = sectionVal ;
			if(retrieveCascade==null || retrieveCascade=='undefined'){
				retrieveCascade=false;
			}
			if(editing==null || editing=='undefined'){
				retrieveCascade=false;
			}

			$scope.category.$promise.then(function(data) {
				if(data.id>0 ){
					$scope.qualifierValue = data.categoryGroup;
					if(editing){
						$scope.openForm('category');
					}
				}
			});
		};

		if($scope.externalId>0){
			$scope.getCategory($scope.externalId,null, true);
		}

		$scope.setExternalId = function(val){
			$scope.externalId = val ;
		}

		//create
		$scope.newCategory = function(categoryGroupValue) {
			$scope.category = $scope.categoryResource.create({categoryGroup:categoryGroupValue});
			$scope.openForm('category');
		};
		//Update
		$scope.updateCategory = function() {
			//$scope.setChangeState(0);
			$scope.message.exists = false;
			if($scope.category.categoryName.length>0){
				$scope.category = $scope.categoryResource.save($scope.category);
				$scope.category.$promise.then(
						function(data, getReponseHeaders) {
							$scope.listCategories($scope.qualifierName);
							$scope.getCategory(data.id, 1);
							$("#modalBody").modal('hide');
						},
						function(data, getReponseHeaders) {
							console.log(data);
							$scope.message.exists= true;
						}
				);
			};
		}

		$scope.categorySection = 1;
		$scope.setCategorySection = function(value){
			$scope.categorySection = value;
		}

		$scope.isCategorySection = function(value){
			return $scope.categorySection === value;
		}

		/**
		 * Modal.
		 *
		 */
		$scope.openForm = function(formName){
			$scope.message =[];
			$scope.formUrl = '/assets/category/form/'+formName+'.html';
			$("#modalBody").modal('show');
		}

		/**
		 * Form url.
		 */
		$scope.getFormUrl = function(){
			return $scope.formUrl;
		}

	}]);

} )();

redpajama_set_name: RedPajamaGithub


text:
Four-Twenty: Nintendo Labo Day
This past Friday was April 20, known in some circles as 4-20 or Four-Twenty. It's not like it's a true special day or anything but for Nintendo fans this year it's going to be known as Nintendo Labo Day.
A couple of months ago Nintendo revealed their latest experiment, Labo, a series of new "toys" that are basically do-it-yourself crafts, made entirely out of cardboard. Right around the time this new product was unveiled, many Nintendo fans began cracking jokes immediately about the new venture. I even made a video that included my own lame joke.
Now that Nintendo Lab day has arrived the internet is crawling with a whole new assortment of videos reviewing the products. I didn't want to get into the actual product line itself or even discuss the reviews. Instead I just wanted to contemplate the deeper meaning behind it's existence and what it means for the future of Nintendo.
It's not much of a secret to most Nintendo fans that the company started out as a maker of playing cards. What might be lesser known is Nintendo previously created card board toys back in the 1970's. Even I didn't know that but I did my share of research once Labo was announced. For me, however, I actually connected it back to the days of the Nintendo GameCube. During that period Nintendo had a product on the market known as the e-reader. This item combined trading cards with the Nintendo GameCube and Game Boy Advance. This was the time when Nintendo really began working towards combining their home console and handheld markets. The e-reader worked with the GBA and the GC using GBA connectivity. Mostly this was done via the Game Boy Player.
What does any of this have to do with Nintendo Labo? If you take a look at Nintendo's product cycles they tend to repeat themselves. There are certain patterns a person can see to get ideas into the insight of the future products Nintendo might be considering. One of the ways you can do this is look at their toys from pre-NES/Famicom lines. To this day Nintendo has made a concerted effort to create modern, digital versions of many of their previous entertainment products.
When the GameCube was announced Nintendo was in a low point where Sony was dominating them. The company responded by doubling down development of their more profitable hand held division, relying heavily on their lucrative joint-venture with The Pokemon Company. For all of their talk about keeping their video game consoles limited to playing games only, Nintendo released some videos on the GBA.
Around this time Nintendo began making strides into combining their two units. The connectivity was one product that was obvious. Eventually they continued combining the products until the Switch. While the Wii was a curve ball it also wasn't entirely out of left field if you knew where to look. For starters, Nintendo invested heavily in VR in the 1990's, they were the ONLY major video game company from the time to actually bring a VR product to market. If you look at the design of the Project Reality, it was clear they were contemplating making it a VR based system. Once it was obvious the technology wasn't right yet, with the failure of he Virtual Boy, Nintendo distanced themselves from VR. However, they continued to make strides in making games more interactive and immersive. One thing they did was use features from the VB controller into the design of the GameCube controller. This was followed by the company re-introducing motion controls with the Wii, a control scheme they have incorporated into every home console they have brought to market since.
Again what does this have to do with Labo? If you think about it, Nintendo continues making strides into trying to make video games continually more immersive and interactive. What this leads me to believe is that combined with the continued success of the Switch and the strides Sony is making in VR and with the rise of Augmented Reality, I see Nintendo Labo as Nintendo's next step towards realizing a truly interactive VR/AR hybrid that will make the company's products even more unique. I can't begin to imagine how this will play out, I do think it's a hint at where they will be going next. Based on the time line, it makes me assume we won't see the realization of this future tech they are clearly working on behind the scenes, until after the next generation. We saw them using cardboard (e-reader) with the GameCube, itself an extension of Virtual Boy, which was before the N64. Now we are starting to see the return to them using this technology to interact with a product that combines touch, portability, card board, motion controls and VR/AR concepts all in one. The reason Labo even works in the first place is their new HD Rumble and 3D sensors that are built into the Joy-Cons.
What we know from Nintendo's history is they rarely abandon old tech, they just find new ways to adapt it to their next product line. I am anticipating the console that follows the Switch's successor will probably incorporate all of the things we have seen attempted in the last few years. Again, I won't try to predict what Nintendo will do, but I can safely assume the features we are seeing with Joy-Cons, Switch and Labo are here to stay, in one way or another.
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What it's like returning to your hometown after going to college →


text:
/**
 *
 */
package com.amazonaws.services.pinpoint;


text:
Arthur Russell - Iowa Dream
Format 2LP - RT0264LP CD - RT0264CD
2LP - RT0264LP CD - RT0264CD
Format 2LP / CD
Label Rough Trade Records
Catalogue Number RT0264LP / RT0264CD
At once kaleidoscopic and intimate, Iowa Dream bears some of Russell's most personal work, including several recently discovered folk songs he wrote during his time in Northern California in the early 1970s. For Russell, Iowa was never very far away. "I see, I see it all," sings Russell on the title track: red houses, fields, the town mayor (his father) streaming by as he dream-bicycles through his hometown. Russell's childhood home and family echo, too, through "Just Regular People," "I Wish I Had a Brother," "Wonder Boy," "The Dogs Outside are Barking," "Sharper Eyes," and "I Felt." Meanwhile, songs like "I Kissed the Girl From Outer Space," "I Still Love You," "List of Boys," and "Barefoot in New York" fizz with pop and dance grooves, gesturing at Russell's devotion to New York's avant-garde and disco scenes. Finally, the long-awaited "You Did it Yourself," until now heard only in a brief heart-stopping black-and-white clip in Matt Wolf's documentary Wild Combination, awards us a new take with a driving funk rhythm and Russell's extraordinary voice soaring at the height of its powers. On Iowa Dream, you can hear a country kid meeting the rest of the world—and with this record, the world continues to meet a totally singular artist.
1. Wonder Boy 02:27
2. I Never Get Lonesome 02:17
3. Everybody Everybody 02:47
4. You Did It Yourself 03:06
5. Come To Life 04:47
6. Iowa Dream 03:35
7. Words Of Love 03:00
8. I Still Love You 03:53
9. You Are My Love 03:05
10. Barefoot In New York 05:33
11. Just Regular People 04:03
12. I Wish I Had A Brother 02:11
13. I Felt 03:26
14. The Dogs Outside Are Barking 03:05
15. Sharper Eyes 02:47
16. Follow You 02:47
17. List Of Boys 02:52
18. I Kissed The Girl From Outer Space 03:33
19. In Love With You For The Last Time 02:53


Hi, I am new here and this is my first post.
I have never been abroad before and am interested in visiting either Menorca or Majorca. My question is which island is the better option for me.
If I opt for Menorca I would be interested in seeing most of the island by coach tour or service bus rather than spend every day in just one resort. On the other hand if I go for Majorca because it is bigger and generally resorts have more to do I would like to more time in resort (perhaps Alcudia) with maybe just one trip to another resort.
Hi & welcome to the forums. It's been a long while since I've been to either islands but preferred Menorca. Mainly because Menorca is more laid back, mainly families or couples & not many groups of teenagers.
We hired a car to travel the island so I'm afraid I can't help with tours etc although I'm sure they'll be available.
Which ever island you choose remember there's a tax to pay on arrival.
Majorca is lovely just stay out of Magaluf.
Palma is very nice around the port.
Not sure when I want to go. Are there any suggestions about which resorts are best in Menorca. Do some resorts have more English tourists and some more from other countries? Also what is Alcudia like?
What would you like from your holiday & we can help you with some suggestions? Your requirements may be more suitable for a mainland Spain resort for instance.
Alcudia is a family oriented resort, quite built up, lots of families holiday there.


text:
On p. 4, instead of "Kevin Breit," the correct given name should be "Derek"
On p. 8, in the Back Cover caption, line 3, the word "Condé" should be "Conté"
On p. 48, the non-bolded text "Jun." that should have been at the right end of the upper and lower boxes suffered an unintentional carriage return
On p. 116, in Penumbral lunar eclipse, the second sentence should have been on p. 106, describing the almost undetectable eclipse of May 25. The author of the text of The Sky Month By Month section was not responsible for that error.
On pp. 126 to 131, for each occurrance of "May 10," change to "May 9–10" (the eclipse begins on May 9)
On p. 128, in the penultimate paragraph, "3/4-hour" should read "3 and 3/4-hour", and, in the last line, change "totality" to "annularity"
On pp. 144 and 145, the date of the hybrid eclipse is incorrectly given as Nov. 13, but should be Nov. 3.
On p. 170, at the end of the penultimate paragraph, change "see facing page" to "see pp. 175–178"
On p. 220, para. 5, change the next opposition of Mars to 2014 April 08
On p. 221, in the table at bottom, change the conjunction on Oct. 14 to "Regulus"
On p. 223, change the last sentence to read "...PHENOMENA OF THE GALILEAN SATELLITES on p. 230."
On p. 230, in the penultimate paragraph, first line, change "are visible" to "are not visible"; and in line 11, change "...start of Io transitting..." to "...end of Io transitting..."
On p. 329, the three objects listed as in the constellation "Sag," NGC 6526, IC 4685, and IC 1824 are in the constellation "Sgr" (Sagittarius)
On p. 349, in "longitude, correction," insert "150," ahead of "184"; and remove the entry for "heliocentric (of planets)"
On p. 350, in "Moon, rise and set," change "151–157" to "150–157"
On p. 350, in "planets" remove the entry for "heliocentric (of planets)"
On p. 351, in "time, siderial," add pp. 40, 47, 48, and delete p. 44
On p. 352, in August, Mt. Kabau Star Party is Sat. Aug3 to Sun. Aug. 11
On p. 352, in September,
Rosh Hashanah is on Wed. Sep. 4
Annual Algonquin Adventure is Fri. Sep. 6 to Sun. Sep. 8
Yom Kippur requires a superscript 2 and the date is Sat. Sep. 14
Daylight Saving Time ends before the Islamic New Year begins on Nov. 4


text:
brics@iabrics.org
BRICS Alliance
Join Alliance
The aims and objectives
Civil Society Briefing
On 14 December, an Online Civil Society Briefing was held at the end of the year, organized in collaboration with the Global NGO Executive Committee: "Engaging Civil Society in Enhancing Cooperation with the United Nations in 2022".
The event was divided into 3 segments. Segment 1 welcomed Robert Skinner - Associate Director and Head of Partnerships and Global Engagement, Global Communications Outreach, and Patrick Sciarratta -
Chairman of the Global NGO Executive Committee (GNEC); Senior Research Fellow, World Development Fund.
The second segment included the Discussion Forum "Strengthening Civil Society Participation and Partnerships between Generations"
In the third segment, the participants and organizers of the meeting summed up the results and made concluding remarks.
ANO "International Alliance for Strategic Projects BRICS" and the Interregional Charitable Public Organization for Assistance to Persons with Disabilities "Sail of Hope" took part in the Briefing for Civil Society.
Online Round Table "Overcoming the challenges of the pandemic. A women perspective"
Civil BRICS Forum 2020 starts in Moscow
June 24, 2020 in Moscow on Red Square, a military parade was held in honor of the 75th anniversary of Victory in the Great Patriotic War of 1941-1945.
Other Dimensions: New Names in Modern Painting
Russian employment practices for people with disabilities will be presented at the UN in Geneva
Exhibition "Private Museums of Russia. Nuggets of Russia" Moscow, Sokolniki Museum and Educational Complex
All forthcoming events
February 22 2019 г.
Digital economy for the equals among the equals
S. Lavrov
Sergey Lavrov's article "Russia's Foreign Policy: Historical Background" for "Russia in Global Affairs" magazine, March 3, 2016
A. Kadakin
Alexander Kadakin, Ambassador Extraordinary and Plenipotentiary of Russia in India – it is the unique phenomenon of the XX and XXI centuries
To become a member of BRICS Alliance platform
You have to determine, in which capacity you want to take part in the work of this platform. It all depends on your own initiative and competence.
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