“The Grand Inquisitor” by Fyodor Dostoevsky (cliffnotes.com)

During the sixteenth century in Spain, at the height of the Inquisition, someone resembling Christ appears unannounced in the streets. The people recognize Him immediately and begin to flock about Him. But, as He is healing several of the sick and lame, an old cardinal also recognizes Him and orders the guards to arrest Him. Once again Christ is abducted.

That night, He receives a visitor. The Grand Inquisitor enters the darkened cell and begins a severe reprimand of Christ for appearing again and hindering the work of the church. The Grand Inquisitor explains to Christ that, because of His rejection of the three temptations, He placed an intolerable burden of freedom upon man. The church, however, is now correcting His errors and aiding man by removing their awful burden of freedom. He explains that Christ erred when He expected man to voluntarily choose to follow Him. The basic nature of man, says the Inquisitor, does not allow him to reject either earthly bread or security or happiness in exchange for something so indefinite as what Christ expects.

If Christ had accepted the proffered bread, man would have been given security instead of a freedom of choice, and if Christ had performed a miracle and had cast himself down from the pinnacle, man would have been given something miraculous to worship. The nature of man, insists the Inquisitor, is to seek the miraculous. Finally, Christ should have accepted the power offered Him by the devil. Because He did not, the church has now had to assume such power for the benefit of man. And since Christ’s death, the church has been forced to correct the errors made by Him. Now, at last mankind willingly submits its freedom to the church in exchange for happiness and security. This balance, says the Inquisitor, must not be upset.

At the end of the monologue, the Grand Inquisitor admits that of necessity he is on the side of the devil, but the challenge that Christ placed on mankind allows only a few strong people to be saved; the rest must be sacrificed to the strong. The Grand Inquisitor’s scheme, at least, provides an earthly happiness for the mass of mankind even though it will not lead to eternal salvation. On the other hand, Christ’s method would not have saved these same weak and puny men either.

When he finishes, the Grand Inquisitor looks at Christ, who has remained silent the entire time. Now He approaches the old churchman and kisses him on his dry, withered lips. The Grand Inquisitor frees Him suddenly, saying that He is never to come again.

Ivan finishes his story and wonders now if Alyosha will reject him or will try to accept him as a brother. As an answer, Alyosha leans forward and kisses his brother. “You are plagiarizing my poem,” Ivan cries in delight. The brothers leave the restaurant together, but then they part, each going his separate way.

Rev. Antoinette Ponticello

On Sunday February 25, 2007, a large *A Course In Miracles* conference was being held in San Francisco, California named “An Opportunity To Gladden Yourself.” The Sunday Service at this conference was being hosted by the Community Miracles Center. Rev. Tony Ponticello had been scheduled to be the speaker at this Sunday Service. Unfortunately he was called away because of a family emergency the night before. Luckily, right before he left, he got in touch with his twin sister, Rev. Antoinette who lives in Memphis, Tennessee and asked her if she could fly in on a “red eye” to be the guest speaker. To everyone’s surprise she ran in, suitcases in hand, just after the service had started.

Video at:  https://www.youtube.com/watch?v=krGRZmlm4kY

“Understanding Victims” by Suzanne Deakins, H.W., M.

Consciousness is indeed the causer of reality in my experience and understanding of the universe.  But to me consciousness and reality are not as simple as saying here it is, I created it.  Understanding that consciousness, our consciousness creates the reality we live in is the end result of our work, not a beginning place. All of us deal with many levels of constructs in our unconsciousness that bring about realities that we may not understand as belonging to us.

It is my experience that part of the work we must each do is release the memories and characters in our reality that have played the roles in our life that keep us from freeing our consciousness to know something different or have a more wholistic experience. In each memory/incident from our past, we all remain victims, until we see it differently.

There are no easy answers to murder, prejudice, mayhem, abuse or sexual misconduct. In my work I find that there are several things that happen with abuse, death, and misconduct.

Combined result is a product that is not achieved bIn the laws of nature, we have something called the dynamics of the group. Meaning the consciousness of the group is greater and often different than individual consciousness.  This is also an explainable law in science. For instance, a molecule of water joined to a molecule of zinc has an outcome that is much different than the individual molecules would indicate. They either on an individual basis. And so it is with the consciousness in a group situation.  (Any gathering of two or more is a group.)

The victim and victimizer in a situation may be neither before the meeting. And like molecules, we each have our tendencies (understandings) that must be present for the incident to happen. I do not believe that any of this demands a conscious choice to be abused, murdered or even wanting it to happen someplace back in our unconsciousness.

A child that is sexually abused has characteristics of behavior (a seed of the idea in their consciousness that is attractive to the victimizer (like a bee attracted to a flower).  Each situation is different but the signs are there. This does not make the victim a victim by choice; neither does it dispel their predilection in the situation. The law of attraction also plays a part in this scenario. That is certain areas of consciousness that are automatically attracted to others because of the characteristics present.

By understanding our consciousness and what draws us to certain situations (group gatherings) or what repels us to others, we empower ourselves to have a destiny we consciously choose.

This all takes me back to the death and abuse of young children. How do they have the memories or characteristics to join in the consciousness that plays out in the dynamic of a group?  It is my experience that a child is “attached” to the parents or prominent caregiver. If the mother/caregiver has a characteristic of abuse that is attractive to an abuser this is passed to the young child. (“Sins of the Fathers are visited upon the children”) We know that abuse runs in families and is rarely an isolated case. Just as we give genes to our children so do we give attitudes, perceptions, and states of consciousness.

For me, these are not karmic events and neither does it mean the mother/father major caregiver wanted the child to be abused. It simply means the seed of abuse resided in the unconscious mind. The same with the death of a child, it does not mean the child chose the death or even understood it as an adult would. It means the seed of child-loss resided in the consciousness that child was attached to.  I do not believe the child must have had an incident or memory or even stress to succumb to these events.  There are some laws of chaos and random events in mathematics that can also explain this in science.

Victims need to know they were victims. Being a victim takes away personal power and our spiritual voice. Victimhood can lead to serious physical illness. Remaining in a state of victimhood can be life threatening. For me, and many others the only way of out victimhood has been through understanding consciousness and what resides in our unconscious mind.

I do not feel a person chooses to be raped or abused. The lack of choice does not make her or him any more a victim than anyone in any other situation. Rape and abuse of all kinds takes away a spiritual voice. It is difficult to understand why we ended up in that situation. Somewhere, somehow we had the seed of rape in our unconscious mind that made us attractive to someone with a victimizer seed.  This does not relinquish the legal aspect of rape nor does it mean that the perpetrator should not be punished. It is the only way I have found that frees us to take back our life and spiritual power. We regain our power when we recognize how consciousness is playing out and our part in it.

By recognizing the seeds we have in our unconscious mind we are freed to gain our spiritual voice. We are released into a state of Splendour knowing we are the children (seeds) of Truth/God.

When God Whispers (available on amazon.com

Suzanne Deakins, Ph.D., H.W.M.




Love isn’t created out of feelings, emotions, or saying I do. But is the container in which we grow and become intimate with all life.  From  Sacred Intimacy

Biography: Jerome Bruner

Jerome Seymour Bruner (October 1, 1915 – June 5, 2016) was an American psychologist who made significant contributions to human cognitive psychology and cognitive learning theory in educational psychology. Wikipedia

Narrative construction of reality

In 1980 Bruner returned to the United States, taking up the position of professor at the New School for Social Research in New York City in 1981. For the next decade, he worked on the development of a theory of the narrative construction of reality, culminating in several seminal publications. His book Actual Minds, Possible Worlds has been cited by over 16,100 scholarly publications, making it one of the most influential works of the 20th century.

Tim Ferriss: Tools of Titans

Tim Ferriss, Entrepreneur; Public Speaker; Author, Tools of Titans: The Tactics, Routines, and Habits of Billionaires, Icons, and World-Class Performers

Naval Ravikant, CEO and Co-Founder, AngelList—Moderator

Whether you’re a millionaire-in-the-making or just trying to check off your to-do list every single day, you’re always on the hunt for how to do your best, but where do you even start? Enter Tim Ferris of Four-Hour Work Week, and his latest book Tools of Titans: The Tactics, Routines, and Habits of Billionaires, Icons, and World-Class Performers. Just for you, Tim picked the brains of 200+ of the most creative, successful leaders from around the world to help you do better every day, including Brene Brown, Malcolm Gladwell, Jamie Foxx, Reid Hoffman, and dozens of others. He asked them actionable questions (What does the first hour of their day look like? What do their workout routines look like and why? What are the biggest time wastes they avoid?) so that you can apply their philosophies to your own life. To quote Tim, who tried many of these tactics himself, “The lessons have made me millions of dollars and saved me years of wasted effort and frustration.” Come hear from Tim at INFORUM, and who knows—maybe you’ll end up featured in his next book!

“Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity, and Meaningful Work and Play”

by James C. ScottPrinceton University Press, Oct 14, 2012Political Science200 pages

James Scott taught us what’s wrong with seeing like a state. Now, in his most accessible and personal book to date, the acclaimed social scientist makes the case for seeing like an anarchist. Inspired by the core anarchist faith in the possibilities of voluntary cooperation without hierarchy, Two Cheers for Anarchism is an engaging, high-spirited, and often very funny defense of an anarchist way of seeing–one that provides a unique and powerful perspective on everything from everyday social and political interactions to mass protests and revolutions. Through a wide-ranging series of memorable anecdotes and examples, the book describes an anarchist sensibility that celebrates the local knowledge, common sense, and creativity of ordinary people. The result is a kind of handbook on constructive anarchism that challenges us to radically reconsider the value of hierarchy in public and private life, from schools and workplaces to retirement homes and government itself.

Beginning with what Scott calls “the law of anarchist calisthenics,” an argument for law-breaking inspired by an East German pedestrian crossing, each chapter opens with a story that captures an essential anarchist truth. In the course of telling these stories, Scott touches on a wide variety of subjects: public disorder and riots, desertion, poaching, vernacular knowledge, assembly-line production, globalization, the petty bourgeoisie, school testing, playgrounds, and the practice of historical explanation.

Far from a dogmatic manifesto, Two Cheers for Anarchism celebrates the anarchist confidence in the inventiveness and judgment of people who are free to exercise their creative and moral capacities.

(Google Books)

Sunday Night Translation Group — May 28, 2017

To quote Heather Williams, H.W., M., “Translation is the creative process of re-engineering the outdated software of your mind.” Translation is a 5-step process using syllogistic reasoning to transform apparent man and the universe back into its essential whole, complete and perfect nature.  Through the process of Translation, reality is uncovered and thus revealed. Through word tracking, getting to the essence of the words we use to express our current view of reality, we are uncovering the underlying timeless reality of the Universe.

Sense testimony:

Decay of tissue due to insufficient blood supply and fear infection may not respond to antibiotics.


  1. Truth is one infinite structure beyond decay, always in cadence, in harmony, Life abounding, the only infection, effection, affection.
  2. The essence and expression of each and every individuation of being and of all tissue, all design is sound complete clear vitality.
  3. Truth is the unrestricted, unlimited, absolute Finish Ideal of Reality Complete Sound Being.
  4. To come.

[The Sunday Night Translation Group meets at 7pm Pacific time on Skype.  Translators are welcome to join or start your own group.]

“Why Do Soldiers Break Stride On A Bridge?” by Elizabeth Howell, Live Science

Marching soldiers are cautioned to break stride on a bridge, lest they match the bridge’s frequency of vibration.Credit: Rafal Olkis | Shutterstock.com

May 22, 2017

In April 1831, a brigade of soldiers marched in step across England’s Broughton Suspension Bridge. According to accounts of the time, the bridge broke apart beneath the soldiers, throwing dozens of men into the water.

After this happened, the British Army reportedly sent new orders: Soldiers crossing a long bridge must “break stride,” or not march in unison, to stop such a situation from occurring again.

Structures like bridges and buildings, although they appear to be solid and immovable, have a natural frequency of vibration within them. A force that’s applied to an object at the same frequency as the object’s natural frequency will amplify the vibration of the object in an occurrence called mechanical resonance.

Sometimes your car shakes hard when you hit a certain speed, and a girl on a swing can go higher with little effort just by swinging her legs. The same principle of mechanical resonance that makes these incidents happen also works when people walk in lockstep across a bridge.

If soldiers march in unison across the structure, they apply a force at the frequency of their step.

If their frequency is closely matched to the bridge’s frequency, the soldiers’ rhythmic marching will amplify the vibrational frequency of the bridge. If the mechanical resonance is strong enough, the bridge can vibrate until it collapses from the movement.

A potent reminder of this was seen in June 2000, when London’s Millennium Bridge opened to great fanfare. As crowds packed the bridge, their footfalls made the bridge vibrate slightly. “Many pedestrians fell spontaneously into step with the bridge’s vibrations, inadvertently amplifying them,” according to a 2005 report in Nature.

Though engineers insist the Millennium Bridge was never in danger of collapse, the bridge was closed for about a year while construction crews installed energy-dissipating dampers to minimize the vibration caused by pedestrians.

Follow LiveScience on Twitter @livescience. We’re also on Facebook & Google+.

(Contributed by Hanz Bolen, H.W., M.)

Etymology of Paradise (Wikipedia.org)

Paradise is the term for a place of timeless harmony. The Abrahamic faiths associate paradise with the Garden of Eden, that is, the perfect state of the world prior to the fall from grace, and the perfect state that will be restored in the World to Come.

Paradisaical notions are cross-cultural, often laden with pastoral imagery, and may be cosmogonical or eschatological or both, often compared to the miseries of human civilization: in paradise there is only peace, prosperity, and happiness. Paradise is a place of contentment, a land of luxury and fulfillment. Paradise is often described as a “higher place”, the holiest place, in contrast to this world, or underworlds such as Hell. In eschatological contexts, paradise is imagined as an abode of the virtuous dead. In Christian and Islamic understanding, Heaven is a paradisaical relief. In old Egyptian beliefs, the otherworld is Aaru, the reed-fields of ideal hunting and fishing grounds where the dead lived after judgment. For the Celts, it was the Fortunate Isle of Mag Mell. For the classical Greeks, the Elysian fields was a paradisaical land of plenty where the heroic and righteous dead hoped to spend eternity. The Vedic Indians held that the physical body was destroyed by fire but recreated and reunited in the Third Heaven in a state of bliss. In the Zoroastrian Avesta, the “Best Existence” and the “House of Song” are places of the righteous dead. On the other hand, in cosmological contexts ‘paradise’ describes the world before it was tainted by evil.

The concept is a theme in art and literature, particularly of the pre-Enlightenment era, a well-known representative of which is John Milton‘s Paradise Lost.


Nicolas Poussin, Four seasons of paradise, 1660–64

The word “paradise” entered English from the French paradis, inherited from the Latin paradisus, from Greek parádeisos (παράδεισος), from an Old Iranian *paridayda- “walled enclosure”. By the 6th/5th century BCE, the Old Iranian word had been adopted as Assyrian pardesu “domain”. It subsequently came to indicate the expansive walled gardens of the First Persian Empire. The term eventually appeared in Greek as parádeisos “park for animals” in the Anabasis of the early 4th century BCE Athenian Xenophon. Aramaic pardaysa similarly reflects “royal park”.

Hebrew פרדס (pardes) appears thrice in the Tanakh; in the Song of Solomon 4:13, Ecclesiastes 2:5 and Nehemiah 2:8. In those contexts it could be interpreted as an “orchard” or a “fruit garden”. In the Septuagint (3rd–1st centuries BCE), Greek παράδεισος parádeisos was used to translate both Hebrew pardes and Hebrew gan, “garden” (e.g. Genesis 2:8, Ezekiel 28:13): it is from this usage that the use of “paradise” to refer to the Garden of Eden derives. The same usage also appears in Arabic and in the Quran as firdaws فردوس.

The word’s etymology is ultimately derived from a PIE root *dheigʷ “to stick and set up”. It is reflected in Avestan as pairi-daêza-. The literal meaning of this Eastern Old Iranian language word is “walled (enclosure)”, from pairi- “around” and -diz “to make, form (a wall), build”. The word is not attested in other Old Iranian languages, though hypothetical roots in these languages may be reconstructed, for example as in Old Persian*paridayda-. The idea of a walled enclosure was not preserved in most Iranian usage, and generally came to refer to a plantation or other cultivated area, not necessarily walled. For example, the Old Iranian word survives as Pardis in New Persian as well as its derivative pālīz (or “jālīz”), which denotes a vegetable patch.

More at:  https://en.wikipedia.org/wiki/Paradise