A Sikh is a follower of Sikhism, a panentheistic religion which originated during the 15th century in the Punjab region of Northwestern Indian subcontinent. The term “Sikh” has its origin in the Sanskrit words शिष्य (śiṣya; disciple, student) or शिक्ष (śikṣa; instruction).  A Sikh, according to Article I of the Sikh Rehat Maryada (the Sikh code of conduct), is “any human being who faithfully believes in One Immortal Being; ten Gurus, from Guru Nanak to Guru Gobind Singh; Guru Granth Sahib; the teachings of the ten Gurus and the baptism bequeathed by the tenth Guru“.

“Sikh” properly refers to adherents of Sikhism as a religion, not an ethnic group. However, because Sikhism has seldom sought converts, most Sikhs share strong ethno-religious ties. Many countries, such as the United Kingdom, therefore recognize Sikh as a designated ethnicity on their censuses. The American non-profit organization United Sikhs has fought to have Sikh included on the U.S. census as well, arguing that Sikhs “self-identify as an ‘ethnic group’ ” and believe “that they are more than just a religion.”

Male Sikhs have “Singh” (Lion), and female Sikhs have “Kaur” (princess) as their middle or last name. Sikhs who have undergone the khanḍe-kī-pahul (the Sikh initiation ceremony) may also be recognised by the five Ks: Kesh, uncut hair which is kept covered, usually by a turban; kara, an iron or steel bracelet; a kirpan, a sword tucked into a gatra strap or a kamal kasar belt; kachera, a cotton undergarment; and kanga, a small wooden comb. Initiated male and female Sikhs must cover their hair with a turban. The greater Punjab region is the historic homeland of the Sikhs, although significant communities exist around the world.

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

To quote Heather Williams, H.W., M., “Translation is the creative process of re-engineering the outdated software of your mind.”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:

Individuals who succumb to violence have disconnected from their inner resources and their outer resources and responsibilities.

Conclusions:

1. Truth is one integral Individual with infinite resources yielding infinite space with-Inn, only using force on Itself, only responsible to Itself.
2. Our inner resources is streaming energy and consciousness, it is the spirit that is self-knowing our Perfect Being.
3. The One Presence of Powerful Able Agreeable Sound Universal Integrity Evidences Orderly choosing tasting adorning Possessing of all there is. // Universal Integrity is the Orderly Possession of All I We Thou One Mind truth.
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.]

WE TAKE LEARNING SOMEPLACE NEW

It has been asked of me why I do these Prosperos teaching tours? In the Prosperos over the decades, I’ve studied what for me, makes for an unforgettable learning experience, and I have come to realize that it is that alchemy of inspiring instruction, people of wildly individual styles with a hunger for exploration., spirited conversation amongst new and old friends (in fact for lack of a better word) it is the petri dish situations that moves me to teach in this way.

What all Prosperos road trips have in common is a privileged access to some of the most extraordinary people and places in the world in relationship to what you know and learn about yourself today.  The Petri Dish environment that is only found in face to face engagements of people and information that will affect new paradigms of experiences not only found in the “Live” Class experience but Assemblies and workshop too. You come away with a reveal if ever so slight of the hidden and unseen that is all around us and the Truth therein. An environment supported with rich face to face encounters for accelerated growth potential.

WHAT DO YOU LOVE?

Maybe your passion for certain interests, hobbies, or activities is what drives you be it love of art museums, beer, books, dance, film festivals, food, history study, music, wine, treks by planes, trains, boats, biking, or foot? My passion is Prosperos Higher Mind Events and the planning and execution of such. Therefore, whatever our love interest, to make that Love manifest it is going to take some exploration, and effort to bring it about, and therein lay where the adventures start.

My Preparation for Classes started originally in late 2016, with an invitation to do a class in Phoenix Arizona. I decided to do the core class Translation since at its heart and the beauty of its simplicity makes it one of the more challenging classes for many to grapple with and grasp the reasons for its methodology as the basis of Truth and Reality (Maybe in part due to the fact that strategic thinking in structured writing is becoming a lost art). Then in April another request to do a Class, this time in Ann Arbor Michigan came through.

I found myself on a plane for a weekend in May and a weekend in June 2017. Classes were hosted by the residence of their State. In Arizona, it was Tibor Nagy, in Phoenix, a longstanding student of the Prosperos, who wanted to give the gift of this process to Annie Becker. In Michigan, it was Otto Connor of Ann Arbor.  Connor is a new student to Prosperos who comes by way of Calvin’s Life Coaching programs and as an adjunct to his counseling with Calvin. His partner Emily became curious as to what Connor was up to and enrolled too, which was a surprise since her current methodologies use physical senses to break through to the metaphysical. Calvin suggested that Translation may be a valuable tool in her tool box. Another surprise was Scott Freeman, Scotty name just appeared on the class enrollment log one day. It seems he would be new to the Prosperos Master Closed Class experience but came to find out that he had been a Prosperos student since 1982 introduced through the Douglas Galias Institute for Advance Thinking course. Scott had listened by then to -” The Greater Freedom Tape”  years passed, he sampled other offerings that he has found on our website. He told me “he has always wanted to have a live class experience, but there was never one in his area, and so when he found out this class was going to be near him, in Ann Arbor, he felt the student was ready for the teacher had appeared, so he drove the 150 miles to be there. He is looking forward to engaging in more interactive group activities such as a Group Dynamics tape group, more classes, workshops, and assemblies.”

DON’T WANT TO CLIMB THAT MOUNTAIN? Go under it!

Every Teaching Road Trip is a Learning and Unlearning adventure for the Teacher as well as the Students.  Each is faced with challenges, some physical, some cerebral based on the pace and involvement level of the participants. Travel offers a broad selection of experiences from easy to moderate to active to challenging.

The road trip is not only about the class instruction but also about the experiences interaction and engagement between people.

In Phoenix, we had a movie night that we watched and discussed “Nebraska” and “Inside Out.”  We shared meals prepared by Tibor and a wonderful breakfast at a restaurant called “SNOOZE” The sadness in not having a student Patrice Rohmer who wanted to attend but because of circumstance could not be there. The wonderful opportunity to visit old friends such as Sherry Williams (Daughter of Prosperos teacher Betty Cuff, and sister to Prosperos known family Amy, Judy, and Kate.).

In Ann Arbor, the experience of working with the challenge of restrictive diets and coming up with delicious and interesting meals. Sharing music – my introducing young people to the storytelling vehicle known as American musical theater (show tunes), receiving musical recording gifts produced by Scott Freeman, and listening to original songs by Connor sang by Emily and Conner.  Watching the Canadian T.V. show “Murdoch Mysteries” showed ‘deductive reasoning’ in action during the turn of the century into 1900’s and the paradigm shift it brought about. Like a good detective, “Order and Method” are the tools used.  That famous fictional detective Sherlock Holmes would have said “It seemed to me that a careful examination…might possibly reveal some traces of this mysterious individual (situation)… There was not one of them which I did not apply to the inquiry. And it ended by my discovering traces, but very different ones from those which I had expected… when you have eliminated the impossible, whatever remains, however improbable, must be the truth?”

One night I had Dinner until the restaurant closed, with former Prosperos Student Lisa Rose, who drove the hour to Ann Arbor from Detroit. Lisa now a resident of Detroit, has been known to Calvin since taking Translation & RHS tape Classes from me, in the 1980’s when she, Michael Kelley, and Judy Richardson all lived in San Diego, Ca. The Ann Arbor group has been encouraged to read books thus a book discussion at one point lead to the subjects of “Fair Witness” from ‘Stanger in a Strange Land.’

Phone calls of good wishes from Al Haferkamp H.W., M. and friend like Maili Powell of Chicago. An Unexpected dinner invite by new acquaintance Cameron Boyd at his and his parents upscale Ann Arbor home. An opportunity to meet new friends and expand my horizons was a treat, as was my tour of the greater Ann Arbor area. A travel experience of the never explored before.

WHAT SETS THESE EXPERIENCES APART?

 Like Assembles, the effort to make face to face experiences happen accelerates the change of paradigm learning as nothing else can – Instructors, spirited conversations, new and old friends, new experiences.

I am grateful to all those involved in this process to provide for and attend live classes, workshops, and assemblies. Thank You.

Special thanks to – Al, Anne, William, Hugh John for the operations behind the scene to make it happen seamlessly and for Rick, to risk to horizons in setting up the tape group. Allowing  New Student greater involvement within the School. Thank YOU all.

Mahalo and Aloha.

Calvin Harris, H.W., M.

Discourse on the Origin and Basis of Inequality Among Men (French: Discours sur l’origine et les fondements de l’inégalité parmi les hommes), also commonly known as the “Second Discourse“, is a work by philosopher Jean-Jacques Rousseau.

Rousseau first exposes in this work his conception of a human state of nature, presented as a philosophical fiction (like by Thomas Hobbes, unlike by John Locke), and of human perfectibility, an early idea of progress. He then explains the way, according to him, people may have established civil society, which leads him to present private property as the original source and basis of all inequality.

Context

The text was written in 1754 in response to a prize competition of the Academy of Dijon answering the prompt: What is the origin of inequality among people, and is it authorized by natural law? Rousseau did not win with his treatise (as he had for the Discourse on the Arts and Sciences); a canon of Besançon by the name of François Xavier Talbert (l’abbé Talbert) did. Rousseau published the text in 1755.

Argument

Rousseau’s text is divided into four main parts: the dedication, the preface, an extended inquiry into the nature of the human being and another inquiry into the evolution of the human species within society. Also, there is an appendix that elaborates primarily on eighteenth century anthropological research throughout the text. Rousseau discusses two types of inequality: natural, or physical inequality, and ethical, or moral inequality. Natural inequality involves differences between one human’s body and that of another—it is a product of nature. Rousseau is not concerned with this type of inequality because he claims it is not the root of the inequality found in civil society. Instead, he argues moral inequality is unique to civil society and is evinced in differences in “wealth, nobility or rank, power and personal merit.” This type of inequality is established by convention. Rousseau appears to take a cynical view of civil society, where man has strayed from his “natural state” of individual independence and freedom to satisfy his individual needs and desires.

His discussion begins with an analysis of a natural man who bears, along with some developed animal species, instincts for self-preservation—a non-destructive love of self (amour de soi meme)—and a “natural repugnance” to suffering—a natural pity or compassion. Natural man acts only for his own sake and avoids conflicts with other animals (and humans). Rousseau’s natural man is more or less like any other animal, with “self-preservation being his chief and almost sole concern” and “the only goods he recognizes in the universe” being “food, a female, and sleep…” Rousseau’s man is a “savage” man. He is a loner and self-sufficient. Any battle or skirmish was only to protect himself. The natural man was in prime condition, fast, and strong, capable of caring for himself. He killed only for his own self-preservation.

Natural man’s anthropological distinction (from the animal kingdom) is based on his capacity for “perfectibility” and innate sense of his freedom. The former, although translated as “perfectibility,” has nothing to do with a drive for perfection or excellence, which might confuse it with virtue ethics. Instead, perfectibility describes how humans can learn by observing others. Since human being lacks reason, this is not a discursive reasoning, but more akin to the neurological account of mirror neurons. Human freedom does not mean the capacity to choose, which would require reason, but instead the ability to refrain from instinct. Only with such a capacity can humans acquire new habits and practices.

The most important feature of Rousseau’s natural man is that he lacks reason, in contrast to most of the Western intellectual tradition. Rousseau claims natural man does not possess reason or language (in which reason’s generation is rooted) or society—and these three things are mutually-conditioning, such that none can come into being without the others.

Rousseau’s natural man significantly differs from, and is a response to, that of Hobbes; Rousseau says as much at various points throughout his work. He thinks that Hobbes conflates human being in the state of nature with human being in civil society. Unlike Hobbes’s natural man, Rousseau’s is not motivated by fear of death because he cannot conceive of that end, thus fear of death already suggests a movement out of the state of nature. Also, this natural man, unlike Hobbes’s, is not in constant state of fear and anxiety. Rousseau’s natural man possesses a few qualities that allow him to distinguish himself from the animals over a long period of time.

The process by which natural man becomes civilized is uncertain in the Discourse, but it could have had two or three different causes. The most likely causes are environmental, such that humans came into closer proximity and began cohabitation, which in turn facilitated the development of reason and language. Equally, human “perfectibility” could explain this change in the nature of the human being. Rousseau is not really interested in explaining the development, but acknowledges its complexity.

What is important is that with primitive social existence (preceding civil society), humans gain a “love of well-being” (“amour propre”) and most of the rest of Rousseau’s account is based on this. Rousseau’s critique of civil society is primarily based on psychological features of civil man, with amour propre pushing individuals to compare themselves with others, to gain a sense of self corresponding to this, and to dissolve natural man’s natural pity.

The beginning of part two dramatically imagines some lone errant soul planting the stakes that first establish private property: “The first person who, having enclosed a plot of land, took it into his head to say this is mine and found people simple enough to believe him, was the true founder of civil society”. But Rousseau then clarifies that this moment was presaged by a series of environmental and rational conditions that made it possible. For Rousseau, even the concept of private property required a series of other concepts in order to be formed.

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

“The Beloved Community” is a term that was first coined in the early days of the 20th Century by the philosopher-theologian Josiah Royce, who founded the Fellowship of Reconciliation. However, it was Dr. Martin Luther King, Jr., also a member of the Fellowship of Reconciliation, who popularized the term and invested it with a deeper meaning which has captured the imagination of people of goodwill all over the world.

For Dr. King, The Beloved Community was not a lofty utopian goal to be confused with the rapturous image of the Peaceable Kingdom, in which lions and lambs coexist in idyllic harmony. Rather, The Beloved Community was for him a realistic, achievable goal that could be attained by a critical mass of people committed to and trained in the philosophy and methods of nonviolence.

Dr. King’s Beloved Community is a global vision, in which all people can share in the wealth of the earth. In the Beloved Community, poverty, hunger and homelessness will not be tolerated because international standards of human decency will not allow it. Racism and all forms of discrimination, bigotry and prejudice will be replaced by an all-inclusive spirit of sisterhood and brotherhood. In the Beloved Community, international disputes will be resolved by peaceful conflict-resolution and reconciliation of adversaries, instead of military power. Love and trust will triumph over fear and hatred. Peace with justice will prevail over war and military conflict.

Dr. King’s Beloved Community was not devoid of interpersonal, group or international conflict. Instead he recognized that conflict was an inevitable part of human experience. But he believed that conflicts could be resolved peacefully and adversaries could be reconciled through a mutual, determined commitment to nonviolence. No conflict, he believed, need erupt in violence. And all conflicts in The Beloved Community should end with reconciliation of adversaries cooperating together in a spirit of friendship and goodwill.

As early as 1956, Dr. King spoke of The Beloved Community as the end goal of nonviolent boycotts. As he said in a speech at a victory rally following the announcement of a favorable U.S. Supreme Court Decision desegregating the seats on Montgomery’s busses, “the end is reconciliation; the end is redemption; the end is the creation of the Beloved Community. It is this type of spirit and this type of love that can transform opponents into friends. It is this type of understanding goodwill that will transform the deep gloom of the old age into the exuberant gladness of the new age. It is this love which will bring about miracles in the hearts of men.”

An ardent student of the teachings of Mohandas K. Gandhi, Dr. King was much impressed with the Mahatma’s befriending of his adversaries, most of whom professed profound admiration for Gandhi’s courage and intellect. Dr. King believed that the age-old tradition of hating one’s opponents was not only immoral, but bad strategy which perpetuated the cycle of revenge and retaliation. Only nonviolence, he believed, had the power to break the cycle of retributive violence and create lasting peace through reconciliation.

In a 1957 speech, Birth of A New Nation, Dr. King said, “The aftermath of nonviolence is the creation of the beloved community. The aftermath of nonviolence is redemption. The aftermath of nonviolence is reconciliation. The aftermath of violence is emptiness and bitterness.” A year later, in his first book Stride Toward Freedom, Dr. King reiterated the importance of nonviolence in attaining The Beloved Community. In other words, our ultimate goal is integration, which is genuine inter-group and inter-personal living. Only through nonviolence can this goal be attained, for the aftermath of nonviolence is reconciliation and the creation of the Beloved Community.

In his 1959 Sermon on Gandhi, Dr. King elaborated on the after-effects of choosing nonviolence over violence: “The aftermath of nonviolence is the creation of the beloved community, so that when the battle’s over, a new relationship comes into being between the oppressed and the oppressor.” In the same sermon, he contrasted violent versus nonviolent resistance to oppression. “The way of acquiescence leads to moral and spiritual suicide. The way of violence leads to bitterness in the survivors and brutality in the destroyers. But, the way of non-violence leads to redemption and the creation of the beloved community.”

The core value of the quest for Dr. King’s Beloved Community was agape love. Dr. King distinguished between three kinds of love:  eros, “a sort of aesthetic or romantic love”; philia, “affection between friends” and agape, which he described as “understanding, redeeming goodwill for all,” an “overflowing love which is purely spontaneous, unmotivated, groundless and creative”…”the love of God operating in the human heart.” He said that “Agape does not begin by discriminating between worthy and unworthy people…It begins by loving others for their sakes” and “makes no distinction between a friend and enemy; it is directed toward both…Agape is love seeking to preserve and create community.”

In his 1963 sermon, Loving Your Enemies, published in his book, Strength to Love, Dr. King addressed the role of unconditional love in struggling for the beloved Community. ‘With every ounce of our energy we must continue to rid this nation of the incubus of segregation. But we shall not in the process relinquish our privilege and our obligation to love. While abhorring segregation, we shall love the segregationist. This is the only way to create the beloved community.”

One expression of agape love in Dr. King’s Beloved Community is justice, not for any one oppressed group, but for all people. As Dr. King often said, “Injustice anywhere is a threat to justice everywhere.” He felt that justice could not be parceled out to individuals or groups, but was the birthright of every human being in the Beloved Community. I have fought too long hard against segregated public accommodations to end up segregating my moral concerns,” he said. “Justice is indivisible.”

In a July 13, 1966 article in Christian Century Magazine, Dr. King affirmed the ultimate goal inherent in the quest for the Beloved Community: “I do not think of political power as an end. Neither do I think of economic power as an end. They are ingredients in the objective that we seek in life. And I think that end of that objective is a truly brotherly society, the creation of the beloved community”

In keeping with Dr. King’s teachings, The King Center embraces the conviction that the Beloved Community can be achieved through an unshakable commitment to nonviolence. We urge you to study Dr. King’s six principles and six steps of nonviolence, and make them a way life in your personal relationships, as well as a method for resolving social, economic and political conflicts, reconciling adversaries and advancing social change in your community, nation and world.

Arijit Singh & Amit Mishra – Galti Se Mistake Song | Jagga Jasoos

Presenting the second video song “Galti Se Mistake” from the most awaited Bollywood movie this year JaggaJasoos.

The film, Jagga Jasoos releases on the 14th of July 2017.

Starring: Ranbir Kapoor, Katrina Kaif
Directed By: Anurag Basu
DOP – Ravi Varman
Written By: Anurag Basu
Produced By: Siddharth Roy Kapur, Ranbir Kapoor, Anurag Basu

Song – Galti Se Mistake
Singer- Arijit Singh and Amit Mishra
Music – Pritam
Lyrics- Amitabh Bhattacharya
Choreography -Vijay Ganguly
Ruel Dausan Varindani
Music Label- T-Series

Album: So… How’s Your Girl?
Song: The Truth (feat. Roisin of Moloko & J-Live)
1999

Lyrics:

Go
Go to the mountain if you must
Go to the burning bush
Happy would ease your troubled mind
How do the fade just stay behind?

I know you better than you think I do
Don’t worry this is why I fell in love with you
The man in the looking glass
Is looking back at you at last

You can’t hide from the truth
Because the truth is all there is
You can’t hide from the truth
Because the truth is all there is
You can’t hide from the truth
Because the truth is all there is
You can’t hide

If happy times are too few and far between
It’s a pity dear, we can’t erase the things we’ve seen
So disappear, vanish if you wish
Just go before you’re swallowed up by bitterness

And the truth is you can’t hide from the truth
And the truth hurts because the truth is all there is
I realized some time ago that I would have to let you go

May not be true to see that you would return one day
But in your present state you may as well not be here at all
You wear a thin disguise, it’s from yourself you hide
Just take a look at us, we are heading for a fall

Now presiding in this quarter hip-hop
Justice, my rap forté
Judge, jury, bailing for prosecuting D.A.
Et ceteras, paraphas
My modus operende
It’s carpe diem whether the fact or word is your way
Comprende?
The people versus, you ain’t no Sensi
Teaching that style of word-play
We got the words they
Regardless of what your friends say
They’re all disable
Striken from the record and deemed indimissable
And this long arm of the law grabs a mightier
Shoot dope lines first and ask questions later
The sentence of this live litigator
Close the case tighter than the jaws of a ‘gator
Stenonographer, that study law again, the jargon
Let your counselors ‘a barking, in hopes of a plea bargain
But when you read back verbatim
What they’re saying to persuade them
They realize exactly how I’ve played them
I come with the truth, whole truth and nothing but
‘Cause the truth hurts just as much as in’ with lies will
I brew skill with free fills from now until
Plagiarizing MC’s get their flows distilled

Baby I don’t die without you by my side
As long as you return into these arms that burn
Baby I won’t die just take a look inside
Into these eyes that burn, come to these arms that yearn

I won’t die, if you leave me high
I won’t die if you’re not by my side

And the truth hurts because the truth is all there is
And the truth hurts because the truth is all there is
You can’t hide from the truth, ’cause the truth is all there is
You can’t hide from the truth, ’cause the truth is all there is
You can’t hide from the truth, ’cause the truth is all there is
You can’t hide from the truth, ’cause the truth is all there is
You can’t hide from the truth, ’cause the truth is all there is
You can’t hide from the truth, ’cause the truth is all there is
You can’t hide from the truth, ’cause the truth is all there is
You can’t hide from the truth
Because the truth is all there is
You can’t hide from the truth

Written by Ramin Djawadi • Copyright © BMG Rights Management US, LLC

As a Mentor and astrologer,  I confront issues to translate and release on a daily basis.  Always something new, and often old memories of the culture present themselves.  Starts by some aches of consciousness of waking up and getting out of bed!  Age has a history or collective sense testimony.  To find the truth underneath the appearances is what Translation proposes.