Credit: Max Orenstein / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

This 2009 Virginia Department of Historic Resources historical highway marker #SA-80 titled 'GRACE EVELYN ARENTS (1849-1926)' is on Idlewood Avenue at the intersection of South Cherry Street next to St. Andrew's Episcopal Church in the Oregon Hill Historic District of Richmond, Virginia.

Miss Grace Evelyn Arents is buried in Hollywood Cemetery in the Oregon Hill Historic District next to the mausoleum of her uncle Lewis Ginter (1824-1897). Mr. Ginter was a wealthy tobacco merchant, and the source of her generosity.

Courtesy of Dwayne & Maryanne Moyers, Northern Virginia Realtors.

Visit us at www.TheMoyersTeam.com

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Masonic baseball caps. The design was good but I prefer the more durable double thick curved visors.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

Space suit with air pressure control - The aluminum layer on this space suit reflects 90% of the heat rays. Other details: 1) tube connected to microphone and headphones; 2) belts that prevent inflation; 3) oxygen supply; 4) connecting parts with elastic nylon; 5) nylon boots

(Chocolate Jacques instructive chromos, picture-album "Race to the Stars", 1960's)

Think Tanks in America

by Thomas Medvetz

University of Chicago Press

344 pages | 1 map, 12 line drawings, 7 tables | 6 x 9 | © 2012

Over the past half-century, think tanks have become fixtures of American politics, supplying advice to presidents and policymakers, expert testimony on Capitol Hill, and convenient facts and figures to journalists and media specialists. But what are think tanks? Who funds them? And just how influential have they become?

In Think Tanks in America, Thomas Medvetz argues that the curious ambiguity of the think tank is less an accidental feature of its existence than the very key to its impact. By combining elements of more established sources of public knowledge—universities, government agencies, businesses, and the media—think tanks exert a tremendous amount of influence on the way citizens and lawmakers perceive the world, unbound by the more clearly defined roles of those other institutions. In the process, they transform the government of this country, the press, and the political role of intellectuals. Timely, succinct, and instructive, this provocative book will force us to rethink our understanding of the drivers of political debate in the United States.

Big AM portable radio with dial rule reverse painted, thick plastic grill speaker, two tones lleatherette coated wooden cabinet with vynil carring strap. At the top is the power-on slide switchIn and on the right side has antenna/ ground connectors. The chassis has six transistors: 3x AC 117 and 3x OC 74; powered by six flashlight batteries.

It still has the price tag attached, reduced from $ 655.00 to $ 595.00 Mexican pesos, equivalent to $ 48.00 USD back then. Also, it comes with its cardboard box for shipment, a little battered, and the instructive.

We were teamed up with these 2 amazing gentlemen; Jose Luis Cienfuegos (on the right), head of Gijon International Film Festival & Santi Camuñas, director of Festimad festival in Madrid. Such a great pleasure to get to know those guys!

Last week we were invited for this year's edition of the Benicassim festival near Valencia, ES, to take part of the jury of the FIB Cortos (www.cortos.fiberfib.com) short film festival. We've never been in a jury before. It was a brilliant experience, watching 15 great films and discussing them afterwards with the rest of the jury, was great fun and instructive.

Credit: Max Orenstein / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

I met Donald at the same Living History event where I was making portraits of various reenactors, and he was one of the more engaging folks I met there, and his story was as instructive about U.S. history as any of the others I heard that day. As you can see, he was in the U.S. Army during the War in Vietnam, and he earned a purple heart -- the medal awarded to servicemen and women wounded in combat -- for "being blown up in the middle of the night." To this day, he routinely wakes up at 2am, which was the time of the attack in which he was wounded, and can't get back to sleep because of the lingering anxiety. He struggled for many years with his wounds, both physical and psychological, and he is now getting treatment for both. He's active in the American Legion and is part of a motorcycle club, and he's about the friendliest, warmest guy you're likely to meet.

This photo will also be posted on my Cville People Project Tumblr blog.

This photo is #17 in my 100 Strangers Project; you can learn more about the 100 Strangers Project at the 100 Strangers Flickr Group page.

At the Elizabeth Board of Education meeting of May 10 at Juan Pablo Duarte - José Julián Martí School No. 28, Taneka Bowles presented Elizabeth Public Schools with a very generous donation of $25,000 on behalf of Taneka and Todd Bowles for Elizabeth’s Special Olympics program. This marks the fourth straight year the Bowles family has supported the district’s Special Olympics program, raising the total to $100,000 in donations.

The evening also took on a multicultural theme as the Board recognized the Cuban, Haitian, and Portuguese heritages.

In honor of Cuban heritage, Juan Pablo Duarte - José Julián Martí School No. 28 Kindergarten students performed “Mambo numero 8” by Damaso Perez and “Mi Tierra” by Gloria Estefan and community members Julio Sabater, Miguel Socarras, and Marita De Varona were recognized for their outstanding contributions to the community.

In honor of Haitian heritage, John E. Dwyer Technology Academy student Kerline Francois performed a lyrical solo to "Human" Written by Christine Perry and the Dwyer Technology Academy Haitian Club was recognized for its commitment to promoting the beauty of the Haitian culture through educational and social opportunities available within the school environment.

In honor of Portuguese heritage, Alexander Hamilton Preparatory Academy students Karina Almeida and Tiago Matos performed “Vira do Minho”, Danca E Cantares De Portugal from the Portuguese Instructive Social Club performed a Portuguese folklore dance, Portuguese world language teachers were recognized for their outstanding efforts to instill the passion of the Portuguese culture into our students, and the Elizabeth Portugal Day Pageant 2018-2019 Royal Family was recognized for their contributions to the Elizabeth community.

Juan Pablo Duarte - José Julián Martí School No. 28 Principal Evelyn Rodriguez-Salcedo presented to the Board the approach she has taken to be able to address various issues that resulted in School No. 28 being designated a Focus School by the New Jersey Department of Education (NJDOE). In April 2012, former New Jersey Governor Chris Christie’s administration announced the final list of Priority, Focus, and Reward Schools as part of its new statewide accountability system, which included 183 Focus Schools. A Focus School is a school that has room for improvement in areas that are specific to the school. As part of the process, Focus Schools receive targeted and tailored solutions to meet the school’s unique needs. The types of Focus schools include those with low graduation rates, largest within-school gaps, and lowest subgroup performance.

As a result of this approach by Rodriguez-Salcedo and the team members of School No. 28, the NJDOE has announced that School No. 28 will be exiting Focus School status in June 2018.

During the meeting, the Board celebrated and recognized excellent achievements of members of the Elizabeth Public Schools Professional Learning Community and the greater Elizabeth community.

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

A very nice Square and Compasses,'G' All Seeing Eye, Trowel, shaking hands etc. which sold today on EBay.

www.phoenixmasonry.org/masonicmuseum/bookends_table_of_co...

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

Random House Trade Paperback - ISBN 978-0-8129-7736-3

comments by CR

A Man Without A Country - Kurt Vonnegut (biography - review 0809 - April 5, 2019)

This book of short biographical essays was copyrighted 2005 two years before the authors death in 2007. The author expresses righteous indignation at other, powerful peoples, stupidity and lack of compassion. I found his basic humanity and self depreciating humor refreshing. It would be instructive to read his take on our current national state of affairs, but alas he is no longer with us.

I must ruefully state I've only read one book by Mr. Vonnegut, "Cat's Cradle". I am inspired to seek out other of his titles after reading this book - you may wish too also.

Workshop on the Judicial Reforms under the Revitalized Peace Agreement

Since the Comprehensive Peace Agreement of 2005 and after independence in 2011, South Sudan has been governed under the Interim Constitution of Southern Sudan 2005 (ICOSS) and the Transitional Constitution of South Sudan 2011 (TCOSS).

After independence in July 2011, the Government of the Republic of South Sudan (GRSS) initiated a permanent constitution making process, led by the National Constitutional Review Commission, which was truncated by the outbreak of conflict in December 2013. The Agreement on the Resolution of the Conflict in the Republic of South Sudan (ARCSS) 2015 contained provisions for a permanent constitution-making process, but these were not activated before the outbreak of further conflict in Juba in July 2016, which ultimately resulted in the collapse of the ARCSS.

A critical element of the governance reforms stipulated in the Revitalized Agreement on the Resolution of the Conflict in the Republic of South Sudan (R-ARCSS) 2018 is the process of making a Permanent Constitution. Chapter 6 of the R-ARCSS outlines the permanent constitution making process, which is expected, inter alia, to pave the way for elections at the end of the transitional period.

In terms of peacebuilding in post-conflict South Sudan, the role of the judiciary as a primary accountability and conflict resolution mechanism cannot be overstated especially given that many key political and other disputes will eventually come before the judiciary.

The judiciary in South Sudan has attained many significant milestones since the independence of the young nation. In the current post-conflict context of the country, the judiciary is facing major infrastructure, capacity and financial challenges.

In the case of South Sudan, accountability mechanisms include statutory judicial institutions and traditional or customary system both of which discharge justice across the country. In cognizance of the interdependence of these two systems, judicial reforms will encompass all these areas. It is instructive to note that judicial reforms must ‘culminate in strengthening institutions of government, thereby enhancing constitutional democracy.’

The scope, content and process of the judicial reforms envisaged under the R-ARCSS therefore require in-depth discussion and review by the relevant stakeholders in order to ensure effective implementation of the judicial reforms and the permanent constitution-making process.

St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

Looking at paintings near to can be instructive; often small details have a world within a world. I have chosen both broadly painted work and those with minute detail from a number of collections including the Ashmolean Museum in Oxford and Chicago's Art Institute. The Wallace Collection , Tate Britain, Tate Modern and Dulwich Picture Gallery and The Museu, of Ancient Art Brussels.

Bryan O'Quinn : Biography

Bryan O’Quinn was one of the few underground dance music artists to enjoy negligible mainstream exposure during the late ’80s and early ’90s heyday of hip-hop soul. O’Quinn’s smooth seductive crooning style and erotic dance moves earned him a substantial female following and made him a presence on the up and coming R&B scene. Even after the futuristic productions he favored were eclipsed by the more organic, retro-leaning neo-soul movement.

Achi Bryan Amamihe more popularly known as Bryan O'Quinn is an American who is of direct Nigerian ancestry and has been quoted as saying he has always felt like an African in America and even as a small child I knew that my family began wherever we were on that day. His father a hard-working managerial businessman and his mother a creative homemaker turned entrepreneur, who perused degrees of education while raising their family with her husband , exposed their child to the arts through academics at a very early age. Education was very important to Bryan's parents and therefore they allowed him to be involved in many extra curricular instructive activities He began singing and dancing when he was just two years old and, when he was three and a half, he performed song, dance and very clever storytelling, before a lively audience of third graders. Enchanted by the talented tyke, Students and Teacher asked O’Quinn’s Grandmother, who at one time co-hosted a praise and worship radio show, to bring him back weekly, and that she did. By the time he was in junior high school, he had begun to participate in music competitions, workshops, and The Children’s Theatre that’s when he began to write songs. After high school completion, He sought secondary education through certificate course programs at both North Carolina and Philadelphia Schools the Performing of Arts O’Quinn took private voice lessons at the Community School of the Arts in his hometown. Already a working model, singing with several original music and cover bands, Bryan O’Quinn is specialized in various forms of music, dance and photography. Furthermore Bryan is not only a singer, but also a writer and producer. After signing with a New York City Independent Record label in the late ’80s, Bryan O’Quinn’s debut LP Working All the Time, included the singles “Yes we can " and "The Feeling of Love (you’ve got to move) both of which received a good response in a number of R&B and dance circles. Bottom Line and Experience the Jazz & Groove (recorded live) followed in 1990 and 1992, both of which established a high-quality reaction in black college (HBCU) radio. After release from his contract, the record label folded. Shortly after that his single release “Keep on (Holding On)” (remixed and recycled by Chuck Walker and Hit Sounds Entertainment NYC) still did well on the club scene and gained some radio rotation. A buzz had been created with little or no support from a record label. In 1996, Bryan O’Quinn founded BSM Entertainment & Records where he began to collaborate with other upcoming artists and produce his own projects independently.

O’Quinn spent that spring performing live engagements with his band at spring festivals, biker rallies, and many of the historic colleges; Davidson College, Johnson C. Smith University, and Morehouse College just to name a few. By the following summer, Mr. O’Quinn was playing many limited engagements for 1,000-2,000 fans a night as the opening act for other artists the most rife was Grammy-winning rap group Arrested Development.

In 2004 Bryan O’Quinn signed an exposure agreement with the Alpha Model Group (a division of On track Modeling Inc.) The Contract representation directs his modeling, promotional work, and television, print, and motion picture endeavors.

The new millennium found Bryan O’Quinn in yet another inspirational and motivating place, championing many causes, especially those concerned with families and children. He was spokesperson for the Men of Valor Responsible fatherhood association partnering with Mecklenburg County, North Carolina. An organization adhering to the great importance of the non-custodial parents or as O’Quinn was quoted as saying the uplifting and preservation of the father parent child connection.

In early 2006 Mr. O’Quinn began to serve as a board member for a very exclusive Performing Arts Advisory Board which was formed by the Dilworth Visual and Performing Arts Elementary School. The purpose of the board is to strengthen the connection between the school and one of Charlotte NC’s most esteemed neighborhoods.

In 2006 and 2007 O’Quinn found newer success selling his original music catalogs, recordings and downloads online. Singer, songwriter and music business man Bryan O’Quinn worked and contracted with Music Sales Companies who partnered and affiliated with major retail stores doing special music product and merchandising promotions for top popular recording artist like Beyoncé, John Mayer, Sheryl Crow, Jill Scott, Chaka Khan, Diana Ross and Prince all who had new hit music releases for various record companies during this year. Mr. O’Quinn also participated in radio and venue promotions with gospel artist like Troy Sneed and other various secular artists.

Bryan O’Quinn nicknamed “Bo Quinn” by some continues to balance a happy life of single parent fatherhood and his current career demands with elevated goals for the future in music, fashion, television and beyond. His chronicles project Bryan O’Quinn: Profile of a Don (A Retrospective Collection) was initially released in first edition form as a two disc-CD package. The collection of songs was later condensed to a one disc package with new material and alternate takes of his original recordings is scheduled for a 2012 reissue, essentially as an unassuming offering for itself was for his already established fan base and long time supporters. “For me, every song on my new CD is a positive affirmation of where I’ve been as an artist and it is truly a direct acknowledgment and a personal thank you from me to all of my supporters and my core fan base over the years, to the business people who have taught me, I am extremely grateful,” Mr. O’Quinn said.

AP Press Release : Bryan O'Quinn Buzz Single: Bryan O’Quinn Category: Music Neo soul, alternative hip hop I clearly raved about the buzz single "Stay True," which has been getting airplay this year, new material from this talented young musician— I have taken to the song. The song can also be heard on Sound Click internet Radio and his

MySpace page (www.myspace.com/bryanoquinn).

What I love about "…Stay true" is Bryan O’Quinn’s ability to represent both the old school Motown inspired style and the newer generation of a cool but more chic R&B style, his music has been described as that smooth sophisticated dance funk where you’ll just have to get down but you don’t have to get dirty. Stay true is a feel-good message track that should hopefully keep his fan base at ease until his new album arrives . Premix: Bryan O'Quinn [original demo leaked ] Stay True A new single will be released digitally .DANCE and NEO-SOUL CHART LISTINGS This is a listing of seven solo singles released by American Dance/ Neo-soul recording performer

Bryan O'Quinn has had noteworthy success as an independent recording artist ; charting more than 14 of his original songs and 5 of them have peaked at Number One position www.soundClick.com . In sub-genres , Tribal house, Dancehall and Neosoul . Bryan O'Quinn downloads and streams are in all major music markets. Producing Music in UK, Africa , Italy and America O’Quinn has amassed a strong dance club music and tribal house fan base following. YouTube has ranked his special music video and its accompanying his song “More to life (deep drones house remix) as #47 - Top Rated – Music (31 October 2008), #38 - Top Rated – Music (01 November 2008) United Kingdom - uk.youtube.com/user/BryanOQuinnTV This remix also reached Number one on soundclick.com 2012 - More to life [Deep House Vocal Mix] by Bryan O'Quinn youtu.be/WYMLTBATGGU is #1 out of 1700 electronic dance tracks-- listed on Sound click Digital downloads MP3 streaming . Bryan O'Quinn has sold over 1 million records , units and remunerative downloads worldwide.

www.soundclick.com/artist/default.cfm?bandID=867595

* MORE TO LIFE DJ Kalo remix

soundcloud.com/bryanoquinn/more-to-life-dj-kalo-space-remix

Tribal house is a fusion of various styles of electronic dance music Latin House and African House Here as a producer Mr. O’Quinn distorts the boundaries between dark house, which is an offshoot of progressive house He delivers a more techno-like, yet jazzy kind of house, and mixes intelligent dance music lyrics with a truly spiritual message.

BRYAN O'QUINN - MORE TO LIFE LYRICS

www.elyrics.net/read/b/bryan-o_quinn-lyrics/more-to-life-...

www.youtube.com/watch?v=ON_3OfxoLB4

*Working all the time Original Song plus Exotic Male Photo Session www.youtube.com/watch?v=0Mm0vdv0KLw&feature=share&amp.... Workin all the time

Playlist : The Very Best of Bryan O'Quinn

www.youtube.com/playlist?list=PLL8BtyA3p2LvEmB6fcimMLphK8...

Bryan O'Quinn Music iTunes download

itunes.apple.com/album/id891342648

Big AM portable radio with dial rule reverse painted, thick plastic grill speaker, two tones lleatherette coated wooden cabinet with vynil carring strap. At the top is the power-on slide switchIn and on the right side has antenna/ ground connectors. The chassis has six transistors: 3x AC 117 and 3x OC 74; powered by six flashlight batteries.

It still has the price tag attached, reduced from $ 655.00 to $ 595.00 Mexican pesos, equivalent to $ 48.00 USD back then. Also, it comes with its cardboard box for shipment, a little battered, and the instructive.

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

Four wooden carvings including a 1914 Puzzle Walking Stick with a Masonic Fellowcraft Square and Compasses by W.F. Young from Lexington Kentucky.

2006 estimated value - USD$12,000. - $14,000.

2021 …updated value - USD$20,000 - $30,000.

Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest.”

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

With her masters degree, Nathalie Heckel prepared for a career in economics, without being really convinced. Daughter of a hotel owner, she saw her mother manage the Jeu de Paume Hotel with an iron hand ever since she was 24. With her outgoing nature, her ease to talk with others and a real intellectual curiosity, her mother got her into the saddle in 1991. Thus, Nathalie went through all the existing positions in a hotel. She started at the front desk, far from the privileges her “daughter of” status could have given her. An instructive and liberating climb of the career ladder: Nathalie found her true path, in the hotel business or nothing!With the sentence “anyone can learn a new job” as mantra, Nathalie finds her job in the hotel business very fulfilling. “This job doesn’t require to only do one thing. Each day is different from the next, and that’s why it is paradoxically great!”. By taking on the management of the Jeu de Paume Hotel two years ago after her mother Elyane Prache, Nathalie ensured a certain continuity. A lasting quality which even touches members of the staff who have been working here for more and 15 years for some of them: “There is very few turnover here, we have a professional staff and we maintain a familial spirit in our operating system”, guarantees Nathalie Heckel.The feeling like home at the Jeu de Paume Hotel is enhanced by the presence of Scoop, the mascot of the team for 10 years, a beautiful male golden retriever, ludividog by heart. Before him, others have marked the place such as Lupin, an Irish setter, and Enzo, a bearded collie a few loyal customers still talk about with tears in their eyes. Since the renovation of the Jeu de Paume, entirely carried out by Guy Prache, customers are delighted to discover a more contemporary and arty style in a yet historical place. Nathalie Heckel is the first to enjoy it, telling us about her favorite, the room number five, where we can admire a reproduction of Klimt’s “Kiss”. In shades of red and gold, it has a cozy and warm atmosphere, probably because it is directly open on the patio/garden, the other key asset of the hotel.

Check out Hôtel du Jeu de Paume !

Check out Hôtel du Jeu de Paume !

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St Swithun, Retford, Nottinghamshire.

The Parish Church of East Retford.

Grade ll* listed.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

I had lots of fun using my ultrawide lens in the cathedral, but in the couple of weeks I've had it, I've noticed a lot how getting the shots to look symmetrical (when there are lots of straight lines in the frame) is very difficult. It seems you have to be very careful in how and where you stand and aim the camera, as the slightest error will mean the overall composition is skewed, and no amount of computer deformation can correct that.

Here I've decided to keep almost the whole image after it's been corrected, as cropping lost too much of the expansive feel of the shot, and it's instructive of how wide a field of view 14mm gives you on a full frame sensor. Note also the settings - like most churches, this was a very dark setting.

Canon EOS 5D mark III, Samyang 14mm f/2.8 ED AS IF UMC.

14mm, f/11?, 1/20, ISO 6400.

Title

Letter by G H Lewes to H C Bastian

Date

Feb 1868

Description

In this letter G H Lewes admires H C Bastian's 'remarkable paper...'. Lewes also gives his opinion concerning 'Waller's idea of the nutritive centres of nerve fibres'. Dated Wedesday. Written from The Priory, Regent's Park. Signed G H Lewes.

Transcript

The Priory,

21, North Bank,

Regents Park.

Wednesday

My dear Sir

The very remarkable paper you were kind enough to send me has been very instructive, and some day I will ask you to lend me Bouchard's memoir, if you possess it.

I have many doubts respecting WaIler's idea of the nutritive centres of nerve fibres. His facts are indisputable, and his idea for a long while misled me on a wild goose chase after the homologies of the spinal ganglia & posterior horns; but I have seen too many contradictory & destructive facts to hold that explanation now. In the special case you have brought forward I do not think the explanation acceptable because I have very many times separated the fibres from those supposed centres of nutrition (by section and hemisection of the cord, and removal of the brain) yet after several weeks the cord has exhibited no degeneration when hardened in chromic acid. On the other hand I did once observe what I now (enlightened by you) comprehend to have been a secondary degeneration in the cord of a mole whom I stunned by a blow on the back part of the head.

Query; Is not the cause of the degeneration primarily an exhaustion of Neurility owing to the excess of stimulus (shock) destroying the molecular structure of the nerve, & secondarily a consequent influence on the capillaries?

Yours very faithfully

G.H. Lewes

H.C. Bastian Esq. M.D.

All Right's Reserved. All images are subject to copyright restrictions. Contact Warwickshire Libraries for further details. Part of Warwickshire Libraries' George Eliot Collection.

Original held at Warwickshire County Record Office.

Retford - St Swithun's Church

Detail: Musical Angel.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

#SecondLife has a steep learning curve for new members and the new resident onboarding process isn't as clear as it should be. If you're interested, the BEST way is to create an account but then log in to the viewer via the Caledon Oxbridge University Community Gateway, which is laid out in a clear, instructive way for brand new users.

Also, it's #Steampunk and there's free stuff to wear. You can't lose, as there are often nice people waiting to greet you, it's a safe area.

Visit this location at Caledon Oxbridge Gateway - New Resident Help in Second Life

Retford - St Swithun's Church

Detail: Angel.

The church was founded in 1258, but the current building is almost completely the work of restorers of 1658, 1854-5 and 1905.

St Swithun’s is a cruciform stone building consisting of chancel, with vestry, nave aisles, transepts, north chantry chapel, south porch and a 90' central embattled tower with 8 pinnacles, containing a clock and 10 bells. The oldest, virtually untouched, part is the north transept, although it has now been transformed into a chapel as a war memorial.

The tower and chancel collapsed in 1651 and were rebuilt in 1658. The tower is supported by four massive arches and the nave and aisles are separated by arcades of five bays.

There is a stone pulpit, an eagle lectern in oak, and a large organ erected in 1841. The south porch built in 1852.

In 1884-5 G G Place re-built the north aisle (with capitals imitating the 13th century ones), then north porch, north chancel aisle, clerestory, battlements and the east window of 13th century stonework. (All of these were renovated in 1905.) Galleries were removed and new seats and roof installed.

G F Bodley re-built the chantry chapel in 1873 and refurbished the chancel.

New choir stalls were erected in 1889 and in 1910 and 1914 the corporation presented new stalls for its own use.

In the north transept is an incised slab to Henry Smyth (d1496) and Sir Whatton Amcotts (d1807) by William Kinnard, architect.

The Victorian stained glass is instructive with work by Clayton & Bell, Kempe & Co, O’Connor, Hardman, Wailes and one by a local, George Shaw.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

Guide

Although there are records of a church on this site in the 13th century, the church today is a typical large town church, built on a cruciform plan with a central tower. The oldest part as it now stands is the North Transept which today is called the Lady Chapel and used for weekday or other small services. The central pillar and its two arches belong to the 14th century and still display their original painted decoration. Anciently there were two chantry chapels here known as Our Lady's Chantry and St Trinity Chantry. Their altars were against the East wall which may have been further to the East than it is now. The purpose of a chantry was to provide regular Masses for the souls of departed benefactors. A document of 1535 says that St Swithun's had four chantries and there may have been two more in the South Transept or elsewhere in the church. The neighbouring Chapelgate probably takes its name from the existence of the chantry chapels. The North Transept chapel is also a war memorial and it houses the banner of the Borough of East Retford.

The rest of the church is basically of the 15th century and is in the style often called perpendicular. The central tower collapsed in a storm in 1651, destroying much of the Chancel and South transept. It was rebuilt in 1658 and from outside it clearly has a 17th century look to it. Inside, massive piers were built to carry its weight and these low, heavy crossing arches are a feature of the church today. Looking eastward from the nave, the columns of the earlier arches can be seen, much more slender and with a much higher springing. Under the tower, on the South side high above the vicar's stall, although not easily seen with the naked eye, is a stone bearing the inscription Ano Mundi 5226 Ano Christie 1582. It was moved to there from the chantry in 1873.

There are many memorials in the church. The oldest one is a floor slab in the North-East corner of the North Transept chapel. It dates from 1496 and is in memory of Henry Smyth, but most of the memorials are of the 18th and 19th centuries.

southwellchurches.nottingham.ac.uk/retford-st-swithun/hin...

www.visitoruk.com/Retford/st-swithuns-church-C567-AT5017....

www.stswithuns.ratm.org.uk/pages/history.htm

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

When I first posted this photo, I was convinced that it showed the northwestern part of the North Park structural basin. However, after further study of Google Earth and the requisite bedrock and topographic maps, I'm now rather sure the scene depicted is in fact on the eastern side of North Park's middle portion.

Trying to match old landscape maps with modern mapping and imagery can be a fun and instructive way to pass the time. But once in a while it's thoroughly maddening instead. Such has been the case here.

The underlying problem is that after fifty years I can't remember where we geology-field-camp students were dropped off each day for our field exercises. So I have to negotiate my way, as though on the thin ice of a poorly frozen pond, using a series of unverified assumptions.

When the young-university-student version of me snapped these square-format Instamatic pics, I could not have possibly imagined that many years later I'd regret I didn't document the location of every shot I took.

One of my operative assumptions is that the red substrate visible in the foreground of this photo is the luridly tinted, Triassic-period Chugwater Formation I've discussed in previous posts of this series, including this one. I remember that we encountered and mapped the Chugwater a lot, so this is probably a safe bet.

As it turns out, there are several areas in the basin where the Chugwater outcrops. I've spent several hours scrutinizing all of them. To contain the spot where this image was taken, they must have views of

- A heavily vegetated valley containing a meandering stream with a doglegged dirt road in front of it;

- A ridge or cuesta behind the valley; and

- A mountain range, still snowcapped in July and hence high, in the far distance.

So far my best but by no means perfect match is due east of the town of Walden, at the foot of the Medicine Bow Range.

For this to work, I have to be facing either southward or south-southwestward. That makes the snowy peaks either the Never Summer or the Rabbit Ears Range. And the stream in the middle ground would have to be Allen Creek, and the ridge beyond it Elk Mountain.

Unfortunately, there are some features in the frame I simply can't account for. One is what appears to be a narrow tributary gully that runs horizontally down to the bigger stream's floodplain.

What I really need is some North Parker or other person conversant with the layout of this part of Colorado to stumble across this post, actually read it—picture that!—and set me straight.

You'll find the other photos and descriptions of this series in my From the Hall of Disjointed Memories album.

Joseph Tubb was a radical activist against enclosure who lived near Wittenham Clumps and worked at the maltings. He'd done time in gaol for tearing down the fences enclosing common land. In 1844 and 1845, he camped out on top of Castle Hill, carving his poem celebrating the local landscape into a beech tree.

Tubb looked to the history inscribed in the landscape--the interments and barrows marking the horizon--as an alternative to the short-termism of the landlords:

As up the hill with labr'ing steps we tread

Where the twin Clumps their sheltering branches spread

The summit gain'd at ease reclining lay

And all around the wide spread scene survey

Point out each object and instructive tell

The various changes that the land befell

Where the low bank the country wide surrounds

That ancient earthwork form'd old Mercia's bounds

In misty distance see the barrow heave

There lies forgotten lonely Cwichelm's grave.

Around this hill the ruthless Danes intrenched

And these fair plains with gory slaughter drench'd

While at our feet where stands that stately tower

In days gone by up rose the Roman power

And yonder, there where Thames smooth waters glide

In later days appeared monastic pride.

Within that field where lies the grazing herd

Huge walls were found, some coffins disinter'd

Such is the course of time, the wreck which fate

And awful doom award the earthly great.

Identifier: germanypainted00dick

Title: Germany;

Year: 1912 (1910s)

Authors: Dickie, James F., 1848- Compton, Edward Theodore, ill Compton, E. Harrison (Edward Harrison), ill

Subjects: Germany -- Description and travel

Publisher: London : A. & C. Black

Contributing Library: University of California Libraries

Digitizing Sponsor: MSN

View Book Page: Book Viewer

About This Book: Catalog Entry

View All Images: All Images From Book

Click here to view book online to see this illustration in context in a browseable online version of this book.

Text Appearing Before Image:

cene, and learnto know more of the heart of the Saxon land.The journey down the Elbe presents Dresden fromanother point of view. At first we are greeted bya softer landscape. Then suddenly Meissen risesfrom the river bank and climbs the hillside. Abovethe town the Albertsburg with the Cathedral seemslike a mighty lion keeping watch and ward. TheCathedral is filled with memorials of prince-bishops, who ruled with a rod of iron when the oldchurch dominated the Hfe of man from the cradleto the grave. Many Saxon princes have foundtheir last resting-place within its hallowed walls.The view from the terrace, as you bend over tosee the Elbe with its coal barges, and its shipsfilled with corn and wine and the famous wool ofSaxony, is a feast for the eyes. A visit to the royal porcelain factory is inter-esting and highly instructive. To see the trans- MEISSEN FROM THE ELBE The greater part of the town has behind the finepile of the Albrechtsburg and the latel_v restoredand completed Cathedral.

Text Appearing After Image:

IN SAXONY 165 formation of the fine clay in the hands of theskilful potter; to see it pass through the artistshands and then into the oven to be tried withfire; to watch as the fiery trial brings out thedesign in form and colour and makes it fit for itsplace on my ladys tea-table, is at once a greatprivilege and pleasure. This crowns our sojournin the Saxon capital. After Dresden we turn to Leipzig. This is thethird city of the Empire. It can boast of a splendidUniversity with many illustrious professors, andmany notable names on the roll of its graduates.Its famous fairs and its publishing-houses shouldmake it dear to the heart of every lover of books.For a long period it was the most renownedmusical centre in all the world, and so continuedtill Vienna and Berlin overshadowed it. It hadfamous directors like Schumann and Mendelssohn,and gave birth to Richard Wagner, the greatest ofthem all. It is the seat of the Supreme Court ofthe German Empire, and has thus a high positionof dignity

Note About Images

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Unfortunately I didn’t have the extra cash in my pocket that day.

Square and Compasses - This symbolic stone was removed from above the entrance to the Lambton Mills Masonic Temple erected by Mimico Lodge on the north side of Dundas Street in 1882.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest.”

The secrets of Freemasonry are concerned with its traditional modes of recognition. It is not a secret society, since all members are free to acknowledge their membership and will do so in response to enquiries for respectable reasons. Its constitutions and rules are available to the public. There is no secret about any of its aims and principles. Like many other societies, it regards some of its internal affairs as private matters for its members. In history there have been times and places where promoting equality, freedom of thought or liberty of conscience was dangerous. Most importantly though is a question of perspective. Each aspect of the craft has a meaning. Freemasonry has been described as a system of morality, veiled in allegory and illustrated by symbols. Such characteristics as virtue, honour and mercy, such virtues as temperance, fortitude, prudence and justice are empty clichés and hollow words unless presented within an ordered and closed framework. The lessons are not secret but the presentation is kept private to promote a clearer understanding in good time. It is also possible to view Masonic secrecy not as secrecy in and of itself, but rather as a symbol of privacy and discretion. By not revealing Masonic secrets, or acknowledging the many published exposures, freemasons demonstrate that they are men of discretion, worthy of confidences, and that they place a high value on their word and bond.

Masonic Square and Compasses.

The Square and Compasses (or, more correctly, a square and a set of compasses joined together) is the single most identifiable symbol of Freemasonry. Both the square and compasses are architect's tools and are used in Masonic ritual as emblems to teach symbolic lessons. Some Lodges and rituals explain these symbols as lessons in conduct: for example, Duncan's Masonic Monitor of 1866 explains them as: "The square, to square our actions; The compasses, to circumscribe and keep us within bounds with all mankind".

However, as Freemasonry is non-dogmatic, there is no general interpretation for these symbols (or any Masonic symbol) that is used by Freemasonry as a whole.

Square and Compasses:

Source: Mackey's Encyclopedia of Freemasonry

These two symbols have been so long and so universally combined — to teach us, as says an early instruction, "to square our actions and to keep them within due bounds," they are so seldom seen apart, but are so kept together, either as two Great Lights, or as a jewel worn once by the Master of the Lodge, now by the Past Master—that they have come at last to be recognized as the proper badge of a Master Mason, just as the Triple Tau is of a Royal Arch Mason or the Passion Cross of a Knight Templar.

So universally has this symbol been recognized, even by the profane world, as the peculiar characteristic of Freemasonry, that it has recently been made in the United States the subject of a legal decision. A manufacturer of flour having made, in 1873, an application to the Patent Office for permission to adopt the Square and Compasses as a trade-mark, the Commissioner of Patents, .J. M. Thatcher, refused the permission as the mark was a Masonic symbol.

If this emblem were something other than precisely what it is—either less known", less significant, or fully and universally understood—all this might readily be admitted. But, Considering its peculiar character and relation to the public, an anomalous question is presented. There can be no doubt that this device, so commonly worn and employed by Masons, has an established mystic significance, universally recognized as existing; whether comprehended by all or not, is not material to this issue. In view of the magnitude and extent of the Masonic organization, it is impossible to divest its symbols, or at least this particular symbol—perhaps the best known of all—of its ordinary signification, wherever displaced, either as an arbitrary character or otherwise.

It will be universally understood, or misunderstood, as having a Masonic significance; and, therefore, as a trade-mark, must constantly work deception. Nothing could be more mischievous than to create as a monopoly, and uphold by the poser of lacy anything so calculated. as applied to purposes of trade. to be misinterpreted, to mislead all classes, and to constantly foster suggestions of mystery in affairs of business (see Infringing upon Freemasonry, also Imitative Societies, and Clandestine).

In a religious work by John Davies, entitled Summa Totalis, or All in All and the Same Forever, printed in 1607, we find an allusion to the Square and Compasses by a profane in a really Masonic sense. The author, who proposes to describe mystically the form of the Deity, says in his dedication:

Yet I this forme of formelesse Deity,

Drewe by the Squire and Compasse of our Creed.

In Masonic symbolism the Square and Compasses refer to the Freemason's duty to the Craft and to himself; hence it is properly a symbol of brotherhood, and there significantly adopted as the badge or token of the Fraternity.

Berage, in his work on the higher Degrees, Les plus secrets Mystéres des Hauts Grades, or The Most Secret Mysteries of the High Grades, gives a new interpretation to the symbol. He says: "The Square and the Compasses represent the union of the Old and New Testaments. None of the high Degrees recognize this interpretation, although their symbolism of the two implements differs somewhat from that of Symbolic Freemasonry.

The Square is with them peculiarly appropriated to the lower Degrees, as founded on the Operative Art; while the Compasses, as an implement of higher character and uses, is attributed to the Decrees, which claim to have a more elevated and philosophical foundation. Thus they speak of the initiate, when he passes from the Blue Lodge to the Lodge of Perfection, as 'passing from the Square to the Compasses,' to indicate a progressive elevation in his studies. Yet even in the high Degrees, the square and compasses combined retain their primitive signification as a symbol of brotherhood and as a badge of the Order."

Square and Compass:

Source: The Builder October 1916

By Bro. B. C. Ward, Iowa

Worshipful Master and Brethren: Let us behold the glorious beauty that lies hidden beneath the symbolism of the Square and Compass; and first as to the Square. Geometry, the first and noblest of the sciences, is the basis on which the superstructure of Masonry has been erected. As you know, the word "Geometry" is derived from two Greek words which mean "to measure the earth," so that Geometry originated in measurement; and in those early days, when land first began to be measured, the Square, being a right angle, was the instrument used, so that in time the Square began to symbolize the Earth. And later it began to symbolize, Masonically, the earthly-in man, that is man's lower nature, and still later it began to symbolize man's duty in his earthly relations, or his moral obligations to his Fellowmen. The symbolism of the Square is as ancient as the Pyramids. The Egyptians used it in building the Pyramids. The base of every pyramid is a perfect square, and to the Egyptians the Square was their highest and most sacred emblem. Even the Chinese many, many centuries ago used the Square to represent Good, and Confucius in his writings speaks of the Square to represent a Just man.

As Masons we have adopted the 47th Problem of Euclid as the rule by which to determine or prove a perfect Square. Many of us remember with what interest we solved that problem in our school days. The Square has become our most significant Emblem. It rests upon the open Bible on this altar; it is one of the three great Lights; and it is the chief ornament of the Worshipful Master. There is a good reason why this distinction has been conferred upon the Square. There can be nothing truer than a perfect Square--a right angle. Hence the Square has become an emblem of Perfection.

Now a few words as to the Compass: Astronomy was the second great science promulgated among men. In the process of Man's evolution there came a time when he began to look up to the stars and wonder at the vaulted Heavens above him. When he began to study the stars, he found that the Square was not adapted to the measurement of the Heavens. He must have circular measure; he needed to draw a circle from a central point, and so the Compass was employed. By the use of the Compass man began to study the starry Heavens, and as the Square primarily symbolized the Earth, the Compass began to symbolize the Heavens, the celestial canopy, the study of which has led men to think of God, and adore Him as the Supreme Architect of the Universe. In later times the Compass began to symbolize the spiritual or higher nature of man, and it is a significant fact that the circumference of a circle, which is a line without end, has become an emblem of Eternity and symbolizes Divinity; so the Compass, and the circle drawn by the Compass, both point men Heavenward and Godward.

The Masonic teaching concerning the two points of the Compass is very interesting and instructive. The novitiate in Masonry, as he kneels at this altar, and asks for Light sees the Square, which symbolizes his lower nature, he may well note the position of the Compass. As he takes another step, and asks for more Light, the position of the Compass is changed somewhat, symbolizing that his spiritual nature can, in some measure, overcome his evil tendencies. As he takes another step in Masonry, and asks for further Light, and hears the significant words, "and God said let there be Light, and there was Light," he sees the Compass in new light; and for the first time he sees the meaning, thus unmistakably alluding to the sacred and eternal truth that as the Heavens are higher than the Earth, so the spiritual is higher than the material, and the spiritual in man must have its proper place, and should be above his lower nature, and dominate all his thoughts and actions. That eminent Philosopher, Edmund Burke, once said, "It is ordained that men of intemperate passions cannot be free. Their passions forge the chains which bind them, and make them slaves." Burke was right. Masonry, through the beautiful symbolism of the Compass, tells us how we can be free men, by permitting the spiritual within us to overcome our evil tendencies, and dominate all our thoughts and actions. Brethren, sometimes in the silent quiet hour, as we think of this conflict between our lower and higher natures, we sometimes say in the words of another, "Show me the way and let me bravely climb to where all conflicts with the flesh shall cease. Show me that way. Show me the way up to a higher plane where my body shall be servant of my Soul. Show me that way."

Brethren, if that prayer expresses desire of our hearts, let us take heed to the beautiful teachings of the Compass, which silently and persistently tells each one of us,

"You should not in the valley stay

While the great horizons stretch away

The very cliffs that wall you round

Are ladders up to higher ground.

And Heaven draws near as you ascend,

The Breeze invites, the Stars befriend.

All things are beckoning to the Best,

Then climb toward God and find sweet Rest."

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com

As countries across Latin America work to improve transparency and accountability, public contracts—everything from infrastructure to public procurement—are a perpetual weakness. Open Contracting is a set of disclosure tools that use timely, publicly-accessible open data about contracts to increase competition, inform smarter decision-making, and foster public integrity. Paraguay has been a regional leader in embracing and implementing open contracting principles. How is its experience instructive for other countries? How can open contracting and other transparency tools help make Latin American governments more accountable and responsive? What are the economic benefits of open contracting? What are the obstacles to implementation and what other steps are needed to effectively identify, prosecute, and prevent corruption?

The Inter-American Dialogue and the Open Contracting Partnership are pleased to host an open discussion on the merits and challenges of open contracting and other public transparency initiatives, focusing on the Paraguayan example in regional context.

Credit: Adam Schultz / Clinton Global Initiative

The Courage to Create

Many of the world’s most effective technologies or social movements grew out of organized brainstorms and were launched through a combination of hard work, strong mentors, and the courage to create. These successful innovators—whether working in dorm rooms, labs, studios, or classrooms—were able to start out and scale up despite having limited resources and few precedents for their work. While their impact may be widely recognized today, the hurdles and lessons learned from their earliest stages of design and implementation are as instructive and valuable to others. This session will bring together creative, impactful voices from a wide range of sectors to discuss:

• What first inspired their confidence in the process of innovation and creativity, and what some of their earliest challenges were.

• How to incentivize the invention and innovation process among young people through expanded access to seed funding, mentorship, technical training, and lower-risk student loan repayment plans.

• How students, universities, NGOs, and businesses can support a broader culture of creativity and collaborative design as core components of 21st century citizenship.

Built 1891 at entrance gates to Pater Waite’s “Urrbrae House”. For many years the home of the head gardener, Frederick Charles Couzens, now private.

“Adelaide Hunt Club. Meet on Saturday on Fullarton-road, outside Urrbrae Lodge Gates, at 2.30 p m.” [Advertiser 8 Oct 1891 advert]

“Driving up the Fullarton-road, and passing the picturesquely-built Urrbrae Lodge.” [Evening Journal 11 Dec 1891]

“The Adelaide Hounds. . . Hunt Club. . . On Tuesday morning there will be a qualifying run at 8 o'clock, starting from the Urrbrae Lodge gates and finishing at Dulwich.” [Advertiser 6 Sep 1898]

“Gardener, Married, take charge Urrbrae Garden. Apply, letter only, enclosing references. Peter Waite, Currie street.” [Register 26 Feb 1902 advert]

“Adelaide Hunt Club. The Hounds will Meet on Saturday outside the Urrbrae Lodge Gates at 2.30 p.m., and run, via Mitcham Dairy, to Knoxville.” [Advertiser 26 Jun 1903 advert]

“Respectable Girl, assist housework, fond children. — Mrs. Couyan's [sic], care Mr. Peter Waite's Lodge, Urrbrae.” [Advertiser 2 Aug 1905 advert]

“A wedding was solemnised at the Urrbrae Lodge, Fullarton, the residence of the bride's parents, by the Rev. A. J. Finch, of Norwood, on May 17. The contracting parties were Athol Charles, youngest son of the late Mr. George and Mrs. Binney, of Kingswood, and Rita May, eldest daughter of Mr. and Mrs. F. Couzens, of Fullarton.” [The Mail 31 May 1924]

“Urrbrae homestead. . . The lodge is at the main entrance. The structures and the orchard and flower garden have been kept in order since the death of Mr. and Mrs. Waite. The custodians arc three long-service employes of the place, the caretaker (Mr. R. Halden) having worked there for about 21 years, the gardener (Mr. F. Couzens) for 20 years, and their assistant (Mr. J. Bradey) for 22 years. At present the estate is being utilized for grazing purposes.” [Register 24 Jun 1924]

“When Mr. Peter Waite bequeathed the Waite grounds to the University Council he desired a certain area to be preserved as a park, and it was planted as an arboretum. All except a few original trees have been planted within the past five or six years. . . the avenue from the Urrbrae lodge is bordered with great Sugar Gums, and along the boundary fences pines of three or four species have been planted.” [The Mail 4 Aug 1934]

“COUZENS.—On July 23 (suddenly), at her residence, corner of Cross and Fullarton roads, Fullarton, Martha Jane, the dearly beloved wife of Frederick Charles Couzens and loving mother of Fred, Rita, Urrbrae, Keith, George, Melba, Leonard and the late Jack. Aged 72 years. Sadly missed.” [Advertiser 24 Jul 1947]

“A walk through the arboretum with Mr. Couzens is a most interesting and instructive experience as he knows the name, the age, the natural habitat, and the history of every tree. They are planted in grassland which, except for a circle round the trees when they are young, has never been cultivated since the first plantings took place. The grass growth is controlled by sheep. . For the first four or five years the trees are watered in the summer.” [Chronicle 20 May 1948]

“COUZENS. — On February 4, suddenly, at the residence of his son (Mr. G. Couzens), Semaphore, Frederick Charles, the dearly beloved husband of the late Martha Jane Couzens, of Urrbrae Lodge, Glen Osmond, and loving father of Fred, Rita, Urrbrae, Keith, George, Melba, Leonard and the late Jack. Aged 75 years. Reunited.” [Advertiser 6 Feb 1950]

“the late Mr. Frederick Charles Couzens. . . his Funeral will leave his late residence, Urrbrae Lodge, Glen Osmond. . . for the Mitcham Cemetery.” [Advertiser 6 Feb 1950]

MAHAVATAR BABAJI CAVE

Mahāvatār Bābājī (literally; Great Avatar Dear Father) is the name given to an Indian saint and yogi by Lahiri Mahasaya and several of his disciples,[2] who reported meeting him between 1861 and 1935. Some of these meetings were described by Paramahansa Yogananda in his book Autobiography of a Yogi, including a first-hand report of Yogananda's own meeting with the yogi.[3]Another first hand account was given by Yukteswar Giri in his book The Holy Science.[4] According to Sri M's autobiography (Apprenticed to a Himalayan Master) Babaji, was Shiva. In the second last chapter of his book, he mentions Babaji changing his form to that of Shiva. All of these accounts, along with additional reported meetings, are described in various biographies.[5][6][7]According to Yogananda's autobiography, Babaji has resided for at least hundreds of years in the remote Himalayan regions of India, seen in person by only a small number of disciples and others.[3][8] The death less Master is more than 2000 years old. He belongs to a very powerful lineage of Siddha Boganthar and Rishi Agastya as his Gurus. He acquired this deathless, non perishable body through tough yogik kriyas.

Again, according to his autobiography, shortly before Yogananda left for America in 1920, Babaji came to his home in Calcutta, where the young monk sat deeply praying for divine assurance regarding the mission he was about to undertake. Babaji said to him: "Follow the behest of your guru and go to America. Fear not; you shall be protected. You are the one I have chosen to spread the message of Kriya Yoga in the West

There are very few accounts of Babaji's childhood. One source of information is the book Babaji and the 18 Siddha Kriya Yoga tradition by Marshal Govindan.[9]According to Govindan, Babaji was named Nagarajan (king of serpents) by his parents. [8] V.T. Neelakantan and S.A.A. Ramaiah founded on 17 October 1952, (they claim – at the request of Babaji) a new organization, "Kriya Babaji Sangah," dedicated to the teaching of Babaji's Kriya Yoga. They claim that in 1953 Mahavatar Babaji told them that he was born on 30 November 203 CE in a small coastal village now known as Parangipettai, Cuddalore district of Tamil Nadu, India.[10] Babaji's Kriya Yoga Order of Acharyas Trust (Kriya Babaji Sangah) and their branch organizations claim his place and date of birth.[10] He was a disciple of Bogar and his birth name is Nagarajan.[9][10]

In Paramahansa Yogananda's Autobiography of a Yogi, many references are made to Mahavatar Babaji, including from Lahirī and Sri Yukteshwar.[3] In his book The Second Coming of Christ, Yogananda states that Jesus Christ went to India and conferred with Mahavatar Babaji.[8] This would make Babaji at least 2000 years old.[11] According to Govindan's book, Babaji Nagaraj's father was the priest of the village's temple. Babaji revealed only those details which he believed to be formative as well as potentially instructive to his disciples. Govindan mentioned one incident like this: "One time Nagaraj's mother had got one rare jackfruit for a family feast and put it aside. Babaji was only 4 years old at that time. He found the jackfruit when his mother was not around and ate it all. When his mother came to know about it, she flew in blind rage and stuffed a cloth inside Babaji's mouth, nearly suffocating him, but he survived. Later on he thanked God for showing him that she was to be loved without attachment or illusion. His Love for his mother became unconditional and detached."[9]

When Nagaraj was about 5 years old, someone kidnapped him and sold him as a slave in Calcutta (now Kolkata). His new owner however was a kind man and he freed Nagaraj shortly thereafter. Nagaraj then joined a small group of wandering sannyāsin due to their radiant faces and love for God. During the next few years, he wandered from place to place, studying holy scriptures like the Vedas, Upanishad, Mahabharata, Ramayana, Bhagavad Gita.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Agastya. Babaji became a disciple of Siddha Agastya. Nagaraj was initiated into the secrets of Kriya Kundalini Pranayama or "Vasi Yogam". Babaji made a long pilgrimage to Badrinath and spent eighteen months practising yogic kriyataught to him by Siddha Agastya and Bhogarnathar. Babaji attained self-realization shortly thereafter.[9]

It is claimed that these revelations were made by Babaji himself to S.A.A. Ramaiah, a young graduate student in geology at the University of Madras and V.T. Neelakantan, a famous journalist, and close student of Annie Besant, President of the Theosophical Society and mentor of Krishnamurti. Babaji was said to have appeared to each of them independently and then brought them together to work for his Mission in 1942

By Kailash Mansarovar Foundation Swami Bikash Giri www.sumeruparvat.com , www.naturalitem.com