Tall as a house
Small as a mouse
Wide as a gate
Thin as a rake
Be a cobbler
Stand on your head
Be a warrior
Lie down dead
Tuesday 13 November 2007
Wednesday 17 October 2007
Tapping into Inspiration
No thinking allowed
No thinking aloud
Nothing aloud
Nothing allowed.
Mind the gap
Mind the space
Mind the spaces
Mind the spaces in between.
In between the gaps
The moving spaces
Moving in the spaces
The spaces between the gaps.
Now thinking allowed
Mine the gaps
Move the spaces
Move the mind.
When the ocean swells
And space expands
What is my intention
And how do I feel.
Conflict softens
Boundaries stretch
The mind opens
Receiving inspiration.
The mat in the mandala
Focusing energy
Why do we do this
In the moving spaces?
No thinking aloud
Nothing aloud
Nothing allowed.
Mind the gap
Mind the space
Mind the spaces
Mind the spaces in between.
In between the gaps
The moving spaces
Moving in the spaces
The spaces between the gaps.
Now thinking allowed
Mine the gaps
Move the spaces
Move the mind.
When the ocean swells
And space expands
What is my intention
And how do I feel.
Conflict softens
Boundaries stretch
The mind opens
Receiving inspiration.
The mat in the mandala
Focusing energy
Why do we do this
In the moving spaces?
Saturday 29 September 2007
Sunday 16 September 2007
The Mathematical Universe
Inspired by: "Reality by Numbers", Max Tegmark, New Scientist, 15 Sept 2007, p38.
The holy grail of theoretical physics is a theory of everything - a complete description of the universe. Max Tegmark argues that our Universe is not just described by mathematics - it is mathematics.
The foundation of his argument is the pre-supposition that there exists a universe independent of human experience. For such a description to be self-consistent it must also be well formed for non-human entities (ranging across all scales from sub-atomic particles, to animals, to universes).
Physical theories comprise two components: mathematical equations defining relationships, and descriptions of how those equations relate to our observations, intuitions and concepts. The physicist in me wants to rationalise the abstract mathematics with human conceptual meaning, but in principle the evolution of the universe could be calculated from the equations without the need for human conceptual interpretation.
Is it possible to find an objective description of the universe that does not rely on human concepts? If so such a description would be completely abstract with no meaning. The only properties of the entities described would be those defined in the relationships between them.
And mathematics is precisely this: sets of abstract entities with relationships between them. Mathematics is the formal study of structures that can be defined in a purely abstract way. Max Tegmark pre-supposes that humans don't invent mathematical structures, we discover them, and invent only the notation for describing them.
Here is the crux of Tegmark's argument: if you believe in an objective universe, independent of the human mind, then to be consistent you must also believe in the mathematical universe hypothesis: that the objective universe is a mathematical structure.
The theory of everything then must be purely abstract, objective and mathematical. Physics has reached the point in its development where across all scales, from particles to universes, all objective measurements ever made are consistent with a few pages of equations that involve 32 unexplained numerical constants.
Amusingly inconsistent with his thesis, Tegmark takes a sidestep to ask: What does this mean? Despite the searing rigour of his argument he cannot resist the human temptation to ask: Why?
First he distinguishes the dissociated observer studying the structure from outside, like a bird hovering overhead, from the associated observer living in the structure, like a frog living in the pond. The associated frog feels the passing of time in the pond moment by moment. The dissociated bird above observes the entire evolution of the universe unfolding below like a movie .
Then he asks: How do we relate the two perspectives? The abstract mathematical structure of the movie exists outside the snapshot of the individual frame. How can an observer be purely mathematical? The complex structure of the observer stores and processes information in a way that gives rise to the sensation of self-awareness.
How do we test the mathematical universe hypothesis? It predicts that further mathematical regularities remain to be discovered in nature, and it predicts the existence of parallel universes.
The holy grail of theoretical physics is a theory of everything - a complete description of the universe. Max Tegmark argues that our Universe is not just described by mathematics - it is mathematics.
The foundation of his argument is the pre-supposition that there exists a universe independent of human experience. For such a description to be self-consistent it must also be well formed for non-human entities (ranging across all scales from sub-atomic particles, to animals, to universes).
Physical theories comprise two components: mathematical equations defining relationships, and descriptions of how those equations relate to our observations, intuitions and concepts. The physicist in me wants to rationalise the abstract mathematics with human conceptual meaning, but in principle the evolution of the universe could be calculated from the equations without the need for human conceptual interpretation.
Is it possible to find an objective description of the universe that does not rely on human concepts? If so such a description would be completely abstract with no meaning. The only properties of the entities described would be those defined in the relationships between them.
And mathematics is precisely this: sets of abstract entities with relationships between them. Mathematics is the formal study of structures that can be defined in a purely abstract way. Max Tegmark pre-supposes that humans don't invent mathematical structures, we discover them, and invent only the notation for describing them.
Here is the crux of Tegmark's argument: if you believe in an objective universe, independent of the human mind, then to be consistent you must also believe in the mathematical universe hypothesis: that the objective universe is a mathematical structure.
The theory of everything then must be purely abstract, objective and mathematical. Physics has reached the point in its development where across all scales, from particles to universes, all objective measurements ever made are consistent with a few pages of equations that involve 32 unexplained numerical constants.
Amusingly inconsistent with his thesis, Tegmark takes a sidestep to ask: What does this mean? Despite the searing rigour of his argument he cannot resist the human temptation to ask: Why?
First he distinguishes the dissociated observer studying the structure from outside, like a bird hovering overhead, from the associated observer living in the structure, like a frog living in the pond. The associated frog feels the passing of time in the pond moment by moment. The dissociated bird above observes the entire evolution of the universe unfolding below like a movie .
Then he asks: How do we relate the two perspectives? The abstract mathematical structure of the movie exists outside the snapshot of the individual frame. How can an observer be purely mathematical? The complex structure of the observer stores and processes information in a way that gives rise to the sensation of self-awareness.
How do we test the mathematical universe hypothesis? It predicts that further mathematical regularities remain to be discovered in nature, and it predicts the existence of parallel universes.
Friday 24 August 2007
Woodstock
I came upon a child of god
He was walking along the road
And I asked him, where are you going
And this he told me
Im going on down to yasgurs farm
Im going to join in a rock n roll band
Im going to camp out on the land
Im going to try an get my soul free
We are stardust
We are golden
And weve got to get ourselves
Back to the garden
Then can I walk beside you
I have come here to lose the smog
And I feel to be a cog in something turning
Well maybe it is just the time of year
Or maybe its the time of man
I dont know who l am
But you know life is for learning
We are stardust
We are golden
And weve got to get ourselves
Back to the garden
By the time we got to woodstock
We were half a million strong
And everywhere there was song and celebration
And I dreamed I saw the bombers
Riding shotgun in the sky
And they were turning into butterflies
Above our nation
We are stardust
Billion year old carbon
We are golden
Caught in the devils bargain
And weve got to get ourselves
Back to the garden
Joni Mitchell
He was walking along the road
And I asked him, where are you going
And this he told me
Im going on down to yasgurs farm
Im going to join in a rock n roll band
Im going to camp out on the land
Im going to try an get my soul free
We are stardust
We are golden
And weve got to get ourselves
Back to the garden
Then can I walk beside you
I have come here to lose the smog
And I feel to be a cog in something turning
Well maybe it is just the time of year
Or maybe its the time of man
I dont know who l am
But you know life is for learning
We are stardust
We are golden
And weve got to get ourselves
Back to the garden
By the time we got to woodstock
We were half a million strong
And everywhere there was song and celebration
And I dreamed I saw the bombers
Riding shotgun in the sky
And they were turning into butterflies
Above our nation
We are stardust
Billion year old carbon
We are golden
Caught in the devils bargain
And weve got to get ourselves
Back to the garden
Joni Mitchell
Trikonasana
The physiological,
The cosmic,
The spiritual.
We seek the union
Of mind, body,
And universe.
Trikonasana;
A living
Platonic Solid.
Discipline the body,
Still the mind,
Receive inspiration.
The story is retold
In may incarnations
And metaphors.
"We are stardust We are golden
And we've got to get ourselves
Back to the garden."
Reason and desire;
Motivation locked in a dynamic state of
Balance and stillness.
Breathe... Listen... Wait.
Open the body,
Open the mind,
Receive inspiration.
Rigveda
http://en.wikipedia.org/wiki/Rigveda
The Rigveda (Sanskrit ऋग्वेद ṛgveda, a compound of ṛc "praise, verse"[1] and veda "knowledge") is an ancient Indian collection of Vedic Sanskrit hymns dedicated to the gods. It is counted among the four Hindu canonical sacred texts (shruti) known as the Vedas. Based on philological and linguistic evidences, the Rigveda was composed roughly between 1700–1100 BCE (the early Vedic period) in the Sapta Sindhu region (a land of seven great rivers) which is now believed to be the region around Punjab, putting it among the world's oldest religious texts in continued use, as well as among the oldest texts of any Indo-European language.
There are strong linguistic and cultural similarities between the Rigveda and the early Iranian Avesta, deriving from the Proto-Indo-Iranian times, often associated with the early Andronovo culture of ca. 2000 BC.[2]
Today, this text is revered by Hindus around the world. Its verses are recited at prayers, religious functions and other auspicious occasions.
The Rigveda (Sanskrit ऋग्वेद ṛgveda, a compound of ṛc "praise, verse"[1] and veda "knowledge") is an ancient Indian collection of Vedic Sanskrit hymns dedicated to the gods. It is counted among the four Hindu canonical sacred texts (shruti) known as the Vedas. Based on philological and linguistic evidences, the Rigveda was composed roughly between 1700–1100 BCE (the early Vedic period) in the Sapta Sindhu region (a land of seven great rivers) which is now believed to be the region around Punjab, putting it among the world's oldest religious texts in continued use, as well as among the oldest texts of any Indo-European language.
There are strong linguistic and cultural similarities between the Rigveda and the early Iranian Avesta, deriving from the Proto-Indo-Iranian times, often associated with the early Andronovo culture of ca. 2000 BC.[2]
Today, this text is revered by Hindus around the world. Its verses are recited at prayers, religious functions and other auspicious occasions.
Mahābhārata
http://en.wikipedia.org/wiki/Mahabharata
The Mahābhārata (Devanagari: महाभारत) is one of the two major Sanskrit epics of ancient India, the other being the Ramayana.
With more than 74,000 verses, long prose passages, and about 1.8 million words in total, it is one of the longest epic poems in the world.[1] Including the Harivamsa, the Mahabharata has a total length of more than 90,000 verses.
It is of immense importance to the culture of India and Nepal, and is a major text of Hinduism. Its discussion of human goals (artha or wealth, kama or pleasure, dharma or duty/harmony, and moksha or liberation) takes place in a long-standing mythological tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of karma.
The title may be translated as "the great tale of the Bharata Dynasty", according to the Mahābhārata's own testimony extended from a shorter version simply called Bhārata of 24,000 verses[2] The epic is part of the Hindu itihāsa, literally "that which happened", which includes with the Ramayana and the Purāṇas.
Traditionally, Hindus ascribe the Mahabharata to Vyasa. Due to its immense length, its philological study has a long history of attempts to unravel its historical growth and composition layers. Its earliest layers date back to the late Vedic period (ca. 5th c. BCE) and it probably reached its final form in the early Gupta period (ca. 4th c. CE).
With its depth and magnitude, the Mahabharata's scope is best summarized by one quotation from the beginning of its first parva (section): "What is found here, may be found elsewhere. What is not found here, will not be found elsewhere." [citation needed]
In its scope, the Mahabharata is more than simply a story of kings and princes, sages and wise men, demons and gods. Vyasa, says that one of its aims is elucidating the four goals of life: dharma (duty),artha (wealth),kama (pleasure), and moksha (liberation). The narrative culminates in moksha, believed by Hindus to be the ultimate goal of human beings. Karma and dharma play an integral role in the Mahabharata.
The Mahabharata includes aspects of Hinduism, stories of the gods and goddesses, and explanations of Hindu philosophy. Among the principal works and stories that are a part of the Mahabharata are the following (often considered isolated as works in their own right):
Bhagavad Gita (Krishna advises and teaches Arjuna when he is ridden with doubt. Anusasanaparva.)
Damayanti (or Nala and Damayanti, a love story. Aranyakaparva.)
Krishnavatara (the story of Krishna, the Krishna Lila, which is woven through many chapters of the story)
An abbreviated version of the Ramayana. Aranyakaparva.
Rishyasringa (also written as Rshyashrnga, the horned boy and rishi. Aranyakaparva.)
Vishnu sahasranama (a hymn to Vishnu, which describes his 1000 names; Anushasanaparva.)
The Mahābhārata (Devanagari: महाभारत) is one of the two major Sanskrit epics of ancient India, the other being the Ramayana.
With more than 74,000 verses, long prose passages, and about 1.8 million words in total, it is one of the longest epic poems in the world.[1] Including the Harivamsa, the Mahabharata has a total length of more than 90,000 verses.
It is of immense importance to the culture of India and Nepal, and is a major text of Hinduism. Its discussion of human goals (artha or wealth, kama or pleasure, dharma or duty/harmony, and moksha or liberation) takes place in a long-standing mythological tradition, attempting to explain the relationship of the individual to society and the world (the nature of the 'Self') and the workings of karma.
The title may be translated as "the great tale of the Bharata Dynasty", according to the Mahābhārata's own testimony extended from a shorter version simply called Bhārata of 24,000 verses[2] The epic is part of the Hindu itihāsa, literally "that which happened", which includes with the Ramayana and the Purāṇas.
Traditionally, Hindus ascribe the Mahabharata to Vyasa. Due to its immense length, its philological study has a long history of attempts to unravel its historical growth and composition layers. Its earliest layers date back to the late Vedic period (ca. 5th c. BCE) and it probably reached its final form in the early Gupta period (ca. 4th c. CE).
With its depth and magnitude, the Mahabharata's scope is best summarized by one quotation from the beginning of its first parva (section): "What is found here, may be found elsewhere. What is not found here, will not be found elsewhere." [citation needed]
In its scope, the Mahabharata is more than simply a story of kings and princes, sages and wise men, demons and gods. Vyasa, says that one of its aims is elucidating the four goals of life: dharma (duty),artha (wealth),kama (pleasure), and moksha (liberation). The narrative culminates in moksha, believed by Hindus to be the ultimate goal of human beings. Karma and dharma play an integral role in the Mahabharata.
The Mahabharata includes aspects of Hinduism, stories of the gods and goddesses, and explanations of Hindu philosophy. Among the principal works and stories that are a part of the Mahabharata are the following (often considered isolated as works in their own right):
Bhagavad Gita (Krishna advises and teaches Arjuna when he is ridden with doubt. Anusasanaparva.)
Damayanti (or Nala and Damayanti, a love story. Aranyakaparva.)
Krishnavatara (the story of Krishna, the Krishna Lila, which is woven through many chapters of the story)
An abbreviated version of the Ramayana. Aranyakaparva.
Rishyasringa (also written as Rshyashrnga, the horned boy and rishi. Aranyakaparva.)
Vishnu sahasranama (a hymn to Vishnu, which describes his 1000 names; Anushasanaparva.)
To Stand In Our Father's Light.
I have recently been reading articles at http://www.yogajournal.com/
An article about B.K.S. Iyengar's daughter Geeta engaged my attention http://www.yogajournal.com/views/576_1.cfm, titled "In Her Father's Light".
The author, Colleen Morton, comments "Her mission is clear: to stand, as she once put it, in her father's light and to illumine the way for the rest of us."
What an inspiring "mission statement":
To stand in our father's light and to illumine the way...
An article about B.K.S. Iyengar's daughter Geeta engaged my attention http://www.yogajournal.com/views/576_1.cfm, titled "In Her Father's Light".
The author, Colleen Morton, comments "Her mission is clear: to stand, as she once put it, in her father's light and to illumine the way for the rest of us."
What an inspiring "mission statement":
To stand in our father's light and to illumine the way...
Tuesday 7 August 2007
The Principal of Positive Intention
The Principle of Positive Intention states that at some level, all behavior is intended or has been developed for some “positive purpose.” That is, people make the best choices available to them given the possibilities and capabilities that they perceive to be accessible within their model of the world. Thus, it is important to separate a person’s identity and positive intention from their behaviors.
According to the principle of positive intention, when dealing with resistance to change it is important and useful to:
1) Presuppose that all behavior (including resistance and limiting beliefs) is positively intended.
2) Separate the negative aspects of the behavior from the positive intention behind it.
3) Identify and respond to the positive intention of the resistant/problem person.
4) Offer the person other choices of behavior to achieve the same positive intention.
(Robert Dilts)
According to the principle of positive intention, when dealing with resistance to change it is important and useful to:
1) Presuppose that all behavior (including resistance and limiting beliefs) is positively intended.
2) Separate the negative aspects of the behavior from the positive intention behind it.
3) Identify and respond to the positive intention of the resistant/problem person.
4) Offer the person other choices of behavior to achieve the same positive intention.
(Robert Dilts)
Awakening the Spirit
Spiritual development is the process of awakening.
"Awakening goes beyond coaching, teaching, mentoring and sponsorship to include the level of vision, mission and spirit. An awakener supports another person by providing contexts and experiences which bring out the best of that person's understanding of love, self, and spirit. An awakener "awakens" others through his or her own integrity and congruence. An awakener puts other people in touch with their own missions and visions by being in full contact with his or her own vision and mission." - Robert Dilts.
"Awakening goes beyond coaching, teaching, mentoring and sponsorship to include the level of vision, mission and spirit. An awakener supports another person by providing contexts and experiences which bring out the best of that person's understanding of love, self, and spirit. An awakener "awakens" others through his or her own integrity and congruence. An awakener puts other people in touch with their own missions and visions by being in full contact with his or her own vision and mission." - Robert Dilts.
God is for Everyone
God is for Everyone: Inspired by Paramhansa Yogananda, written by J D Walters.
" Here, then is the purpose of this book: to encourage people everywhere to seek a meaningful relationship with God, and to establish, as a projection of that inner relationship, the brotherhood of all mankind."
" Here, then is the purpose of this book: to encourage people everywhere to seek a meaningful relationship with God, and to establish, as a projection of that inner relationship, the brotherhood of all mankind."
Dharma means religion, or way, which implies movement or development. "Sanaaten Dharma: ...the Way to Eternal Enlightenment." Spiritual development is the process of awakening.
Heythrop Park 27-29 July 2007, Ruth White Yoga Weekend
In a cosy enclave,
A white sunhat jostles with lakeside reeds.
A crouching figure rises,
Flicks a cast into the ripples,
And subsides back to hidden meditation.
Luxuriant boughs sway and shush.
Ujjayi. The atmosphere
Balances inhalation and exhalation.
Here a gentle sigh of energy released.
Elsewhere energetic condensation wrings out
A catastrophic precipitous deluge.
The inundating change of state seeks new equilibrium.
Rushing torrent
Materialised from breathing air.
Fish bites. Fisherman reels,
inspects the humble captive, and respectfully
releases it back into the flow.
Sanaaten Dharma.
Embossed on heavens of moist pale blue,
copper beeches frame the path.
A white sunhat jostles with lakeside reeds.
A crouching figure rises,
Flicks a cast into the ripples,
And subsides back to hidden meditation.
Luxuriant boughs sway and shush.
Ujjayi. The atmosphere
Balances inhalation and exhalation.
Here a gentle sigh of energy released.
Elsewhere energetic condensation wrings out
A catastrophic precipitous deluge.
The inundating change of state seeks new equilibrium.
Rushing torrent
Materialised from breathing air.
Fish bites. Fisherman reels,
inspects the humble captive, and respectfully
releases it back into the flow.
Sanaaten Dharma.
Embossed on heavens of moist pale blue,
copper beeches frame the path.
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