I reflected on this a bit yesterday and today, and I believe it has to do with conditioning. Over the past few years of using it, I've often felt like I was "behind" on my follow up calls on the spreadsheet. For any given day, I would have several calls that did not get made or emails that did not get sent, and they would build up as a backlog. So I typically related to that list as if I was playing catch-up with it. And over time, I've conditioned myself to feel negative (stress, resentment, overwhelmed, etc.) when I think about or use that list.

Today I will come up with a plan to break that conditioning. To somehow radically change how I relate to that list. To make structural changes to how I use it that work better for me. Possibly even get rid of it and replace it with another solution (yikes!). This may not be completed today, and it may take several tries before I find something that works better. But I'm committed to breaking the current pattern, whatever it takes.

One of the biggest mistakes is not taking time out of your busy teaching schedule for your practice.  I never consider the time teaching and demonstrating as my practice or a workout.  One is not focused on one's self.  Demonstrating is usually one sided and missing the necessary warm-up and repetition to develop good muscular strength and flexibility.

I try to put aside time everyday for some kind of practice.  Practice does not always mean a heavy duty workout.  It is about getting in touch with my own bodymind connection.  Since I have my own studio,  I have the great fortune to take classes with my teachers.  Even taking a basic level class helps me stay connected.  A basic level class keeps the foundations in your body alive.

It is important that we as teachers stay fresh.  I once had a renter who taught the same class with the same music for three years straight.  It was deadly to take and the class never grew.  For instance, in teaching for BBU,  I go over the material for the workshop with a physical practice before teaching the weekend workshop.  Even though I know the material, I want to reawaken the sensations of each exercise.

Taking with other teachers is also a way to stay fresh.  It is inspiring to see how other teachers organize a session and how they cue different clients. Sometimes your studies can be in other practices such as yoga, somatics or even taking a tango or art class.  It is also about training your eye, your sensations and observing how a teacher works with other clients.

Each time I do my practice, I aliven my mind/body with new sensations, images and possible ways to organize a session.  Sometimes I have a problem to solve in my own body or an issue in an upcoming class or session.  This leads me into finding a different organization of possible exercises/movements to do to solve a problem.  Sometimes I create a theme such as the pelvic floor and how it works during a pilates mat class.  Creating themes is also a way to keep your clients interested in their workout.  To workout mindlessly, real change cannot happen.

So set time aside to take care of yourself!

Review by George Orwell of
We by E.I. Zamyatin
Tribune, January 4, 1946

Several years after hearing of its existence, I have at last got my hands on a copy of Zamyatin's We, which is one of the literary curiosities of this book-burning age. Looking it up in Gleb Struve's Twenty-Five Years of Soviet Russian Literature, I find its history to have been this:

Zamyatin, who died in Paris in 1937, was a Russian novelist and critic who published a number of books both before and after the Revolution. We was written about 1923, and though it is not about Russia and has no direct connection with contemporary politics--it is a fantasy dealing with the twenty-sixth century AD--it was refused publication on the ground that it was ideololgically undesirable. A copy of the manuscript found its way out of the country, and the book has appeared in English, French and Czech translations, but never in Russian. The English translation was published in the United States, and I have never been able to procure a copy: but copies of the French translation (the title is Nous Autres) do exist, and I have at last succeeded in borrowing one. So far as I can judge it is not a book of the first order, but it is certainly an unusual one, and it is astonishing that no English publisher has been enterprising enought to reissue it.

The first thing anyone would notice about We is the fact--never pointed out, I believe--that Aldous Huxley's Brave New World must be partly derived from it. Both books deal with the rebellion of the primitive human spirit against a rationalised, mechanised, painless world, and both stories are supposed to take place about six hundred years hence. The atmosphere of the two books is similar, and it is roughly speaking the same kind of society that is being described though Huxley's book shows less political awareness and is more influenced by recent biological and psychological theories.

In the twenty-sixth century, in Zamyatin's vision of it, the inhabitants of Utopia have so completely lost their individuality as to be known only by numbers. They live in glass houses (this was written before television was invented), which enables the political police, known as the "Guardians", to supervise them more easily. They all wear identical uniforms, and a human being is commonly referred to either as "a number" or "a unif" (uniform). They live on synthetic food, and their usual recreation is to march in fours while the anthem of the Single State is played through loudspeakers. At stated intervals they are allowed for one hour (known as "the sex hour") to lower the curtains round their glass apartments. There is, of course, no marriage, though sex life does not appear to be completely promiscuous. For purposes of love-making everyone has a sort of ration book of pink tickets, and the partner with whom he spends one of his allotted sex hours signs the counterfoil. The Single State is ruled over by a personage known as The Benefactor, who is annually re-elected by the entire population, the vote being always unanimous. The guiding principle of the State is that happiness and freedom are imcompatible. In the Garden of Eden man was happy, but in his folly he demanded freedom and was driven out into the wilderness. Now the Single State has restored his happiness by removing his freedom.

So far the resemblance with Brave New World is striking. But though Zamyatin's book is less well put together--it has a rather weak and episodic plot which is too complex to summarise--it has a political point which the other lacks. In Huxley's book the problem of "human nature" is in a sense solved, because it assumes that by pre-natal treatment, drugs and hypnotic suggestion the human organism can be specialised in any way that is desired. A first-rate scientific worker is as easily produced as an Epsilon semi-moron, and in either case the vestiges of primitive instincts, such as maternal feeling or the desire for liberty, are easily dealt with. At the same time no clear reason is given why society should be stratified in the elaborate way it is described. The aim is not economic exploitation, but the desire to bully and dominate does not seem to be a motive either. There is no power hunger, no sadism, no hardness of any kind. Those at the top have no strong motive for staying at the top, and though everyone is happy in a vacuous way, life has become so pointless that it is difficult to believe that such a society could endure.

Zamyatin's book is on the whole more relevant to our own situation. In spite of education and the vigilance of the Guardians, many of the ancient human instincts are still there. The teller of the story, D-503, who, though a gifted engineer, is a poor conventional creature, a sort of Utopian Billy Brown of London Town, is constantly horrified by the atavistic* impulses which seize upon him. He falls in love (this is a crime, of course) with a certain I-330 who is a member of an underground resistance movement and succeeds for a while in leading him into rebellion. When the rebellion breaks out it appears that the enemies of The Benefactor are in fact fairly numerous, and these people, apart from plotting the overthrow of the State, even indulge, at the moment when their curtains are down, in such vices as smoking cigarettes and drinking alcohol. D-503 is ultimately saved from the consequences of his own folly. The authorities announce that they have discovered the cause of the recent disorders: it is that some human beings suffer from a disease called imagination. The nerve-centre responsible for imagination has now been located, and the disease can be cured by X-ray treatment. D-503 undergoes the operation, after which it is easy for him to do what he has known all along that he ought to do--that is, betray his confederates to the police. With complete equanimity he watches I-330 tortured by means of compressed air under a glass bell:

She looked at me, her hands clasping the arms of the chair, until her eyes were completely shut.
They took her out, brought her to herself by means of an electric shock, and put her under the bell again.
This operation was repeated three times, and not a word issued from her lips.

The others who had been brought along with her showed themselves more honest.
Many of them confessed after one application.
Tomorrow they will all be sent to the Machine of The Benefactor.

The Machine of The Benefactor is the guillotine. There are many executions in Zamyatin's Utopia. They take place publicly, in the presence of The Benefactor, and are accompanied by triumphal odes recited by the official poets. The guillotine, of course, is not the old crude instrument but a much improved model which literally liquidates its victim, reducing him in an instant to a puff of smoke and a pool of clear water. The execution is, in fact, a human sacrifice, and the scene describing it is given deliberately the colour of the sinister slave civilisations of the ancient world. It is this intuitive grasp of the irrational side of totalitarianism--human sacrifice, cruelty as an end in itself, the worship of a Leader who is credited with divine attributes--that makes Zamyatin's book superior to Huxley's.

It is easy to see why the book was refused publication. The following conversation (I abridge it slightly) beteen D-503 and I-330 would have been quite enough to set the blue pencils working:

"Do you realise that what you are suggesting is revolution?"
"Of course, it's revolution. Why not?"
"Because there can't be a revolution. Our revolution was the last and there can never be another. Everybody knows that."
"My dear, you're a mathematician: tell me, which is the last number?"
"But that's absurd. Numbers are infinite. There can't be a last one."
"Then why do you talk about the last revolution?"

There are other similar passages. It may well be, however, that Zamyatin did not intend the Soviet regime to be the special target of his satire. Writing at about the time of Lenin's death, he cannot have had the Stalin dictatorship in mind, and conditions in Russia in 1923 were not such that anyone would revolt against them on the ground that life was becoming too safe and comfortable. What Zamyatin seems to be aiming at is not any particular country but the implied aims of industrial civilisation. I have not read any of his other books, but I learn from Gleb Struve that he had spent several years in England and had written some blistering satires on English life. It is evident from We that he had a strong leaning towards primitivism. Imprisoned by the Czarist Government in 1906, and then imprisoned by the Bolsheviks in 1922 in the same corridor of the same prison, he had cause to dislike the political regimes he had lived under, but his book is not simply the expression of a grievance. It is in effect a study of the Machine, the genie that man has thoughtlessly let out of its bottle and cannot put back again. This is a book to look out for when an English version appears.

George Orwell
Tribune, 4 January 1946

INTEGRAL POINT OF "WE" (Mateja answers questions Melissa had)

ESSENCE OF WE & 1984 (Mateja writes an essay summarazing "We" and comparing it to "1984")

Mateja says Zamyatin's "We" has meaning, depth and metaphors about society and people in general

Ed says that the way Zamyatin describes architecture in "We" is quite innovative for the age, early 1920s

Melissa just finished reading "We" and has a list of questions needing answers

John wonders about the book "We" by Zamyatin and what influence it had on Orwell

Reader says "We" by Yevgeny Zamyatin is another novel of truth."

As a conditioning specialist I must have the ability to adapt the programs I develop to a variety of training objectives and goals. This ability to adapt is required of me due to the broad array of clients and athletes I may encounter during any given period. It is important that I view all people individually and evaluate all training variables that relate to their program. To achieve this end I must consider the following six training variables when creating a comprehensive conditioning program:

1. Energy systems to be utilized.

2. Demands to be placed on each energy system.

3. Ways that each energy system will change according to competition or position.

4. Active movement to recovery ratios.

5. Sports specific demands of the activity and what is necessary for a comprehensive conditioning program.

6. The development of a periodic training plan designed to incorporate all training variables, adjusted as needed over time.

The above six factors are just a few of the things I take into consideration when developing a comprehensive conditioning program for the athletes I am working with.

Keep an eye out for more tips in the Coaches Corner series, coming soon.

Be sure to go to www.hybridfitness.tv and register your name and email address.  We'll keep you up-to-date on the Hybrid launch, as well as provide you with great training information ONLY available by email.

PAU for NOW

TAKU
www.hybridfitness.tv

]]> http://latinamericanview.wordpress.com/?p=112 Thu, 17 Jul 2008 01:53:21 +0000 azixx http://latinamericanview.wordpress.com/?p=112 Video Latin posted in relation to Off Tangent #13

[googlevideo=http://video.google.com/videoplay?docid=-7373201783240489827]

The Reece Committee exposé on Tax Exempt Foundation that Norman Dodd (from the video above) was involved in:

The Reece Committee: Social Science as a Tool for Control

Old-Thinker News | July 1, 2008

By Daniel Taylor

In 1954 the Reece Committee, chaired by Carroll B. Reece, produced its findings regarding the influence of tax-exempt foundations in the field of education.* The report also briefly mentions their influence in politics, propaganda, social sciences and international affairs. The Rockefeller Foundation, Ford Foundation, Carnegie Foundation and others were discussed during the Committee hearings.

The Reece Committee was smeared by the media and by John D. Rockefeller the 3rd himself as being wholly inaccurate, but historical hindsight gives us a perspective that shows what the Committee found is far closer to the truth than Rockefeller would have you believe.

A predominant theme found in the Committee's findings is the desire of the foundations and those behind them to create a system of world governance. The use of propaganda and social engineering was identified as a means to and end to achieve this goal. In 1932, the president of the Rockefeller Foundation, Max Mason, stated that "The social sciences... will concern themselves with the rationalization of social control..."

The Committee cited a report from the President's Commission on Higher Education, published in 1947, which outlines the goals of social engineering programs; The realization on part of the people of the necessity of world government "...psychologically, socially and... politically". The cited report states,

"In speed of transportation and communication and in economic interdependence, the nations of the globe are already one world; the task is to secure recognition and acceptance of this oneness in the thinking of the people, as that the concept of one world may be realized psychologically, socially and in good time politically.

It is this task in particular that challenges our scholars and teachers to lead the way toward a new way of thinking. There is an urgent need for a program for world citizenship that can be made a part of every person's general education.

It will take social science and social engineering to solve the problems of human relations. Our people must learn to respect the need for special knowledge and technical training in this field as they have come to defer to the expert in physics, chemistry, medicine, and other sciences." [emphasis added] (p. 483)

Rene A. Wormser, author of the book Foundations: Their Power and Influence, served as counsel for the Committee. Wormser discussed the investigation of the social sciences on part of the foundations - such as the Rockefeller and Carnegie foundations - and the influence that they wield.

"Mr. WORMSER. Professor, back to this term "social engineering," again, is there not a certain presumption, or presumptuousness, on the part of social scientists, to consider themselves a group of the elite who are solely capable and should be given the sole opportunity to guide us in our social development? They exclude by inference, I suppose, religious leaders and what you might call humanistic leaders. They combine the tendency toward the self-generated social engineering concept with a high concentration of power in that interlocking arrangement of foundations and agencies, and it seems to me you might have something rather dangerous." [emphasis added] (p. 579)

The Committee lists the various organizations who were involved with the Rockefeller Foundation's investigation of the social sciences. Also identified were other organizations such as the Council on Foreign Relations, which have been instrumental in crafting globalist policy.

"When the Rockefeller Foundation turned to the social sciences and the humanities as the means to advance the "well-being" of humanity, the section entitled "Social Sciences" in the annual report was set up under the following headings, which remained unchanged until 1935:

General Social Science Projects : Cooperative Undertakings.
Research in Fundamental Disciplines.
Interracial and International Studies.
Current Social Studies.
Research in the Field of Public Administration.
Fundamental Research and Promotion of Certain Types of Organization.
Fellowships in the Social Sciences.

The report states that the arrangement was for the purpose of "simplification and in order to emphasize the purpose for which appropriations have been made."

In the decade 1929-38 the foundation's grants to social-science projects amounted to $31 .4 millions and grants were made to such agencies as the Brookings Institution, the Social Science Research Council, the National Research Council, the Foreign Policy Association, the Council on Foreign Relations, and the Institute of Pacific Relations in this country as well as a dozen or more in other countries, and the Fiscal Committee of the League of Nations." (p. 879)

A campaign to smear the Reece Committee began shortly after it was released. John D. Rockefeller the 3rd himself responded to the findings of the Committee, flatly denying that the Rockefeller foundation or any of the organizations that it has given money to has ever advocated world government. Rockefeller states,

"If the expression "one-world theories of government" means anything, it means world government. No shred of evidence is presented in the report to show that the Rockefeller Foundation or any of the organizations to which it has made grants has advocated world government." (p. 1104)

With the advantage of historical hindsight, this claim from Rockefeller is easily debunked. In reality, the Rockefeller family has - from a very early date - promoted globalism and world government, which today is almost a reality. The following are a few examples of Rockefeller influence over the past several decades. Programs of social engineering designed to acclimate the people to globalist policy and goals, combined with pushes for global governance have been pushed on the American people for almost 100 years.

The Interchurch World Movement

An early project of the Rockefeller family was the Interchurch World Movement, started in 1919. John D. Rockefeller Jr., the son of John D. Rockefeller the 3rd, founded the IWM. Charles E. Harvey, professor of history at California State University, wrote a history of the Interchurch World Movement in a 1982 paper titled "John D. Rockefeller, Jr., and the Interchurch World Movement of 1919-1920: A Different Angle on the Ecumenical Movement. The IWM goal was to consolidate the churches into a single organization that would control the direction of the churches as a whole. The IWM, in Rockefeller's own words had a globalist slant. He writes,

"I do not think we can overestimate the importance of this Movement. As I see it, it is capable of having a much more far-reaching influence than the League of Nations in bringing about peace, contentment, goodwill and prosperity among the people of the earth."

A revealing letter written by Rockefeller himself showed that he saw a potential for ensured "stability" by gaining control over the churches.

"I know of no better insurance for a businessman for the safety of his investments, the prosperity of the country and the future stability of our government than this movement affords..." [1]

The Federal Council of Churches

A later organization, the Federal Council of Churches, also highlights Rockefeller's investment in world government promoting organizations.

Not surprisingly, the Federal Council of Churches - which was merged with the National Council of Churches in 1950 - received significant funding from John D. Rockefeller Jr. [1] Using a similar corporate structure of churches that the Interchurch World Movement first pioneered, the program developed several agendas for churches to adopt, with world government named as the ultimate goal. As reported by Time magazine in 1942,

"These are the high spots of organized U.S. Protestantism's super-protestant new program for a just and durable peace after World War II:

>Ultimately, "a world government of delegated powers."

>Complete abandonment of U.S. isolationism.

>Strong immediate limitations on national sovereignty.

>International control of all armies & navies.

> "A universal system of money ... so planned as to prevent inflation and deflation."

> Worldwide freedom of immigration.

> Progressive elimination of all tariff and quota restrictions on world trade.

> "Autonomy for all subject and colonial peoples" (with much better treatment for Negroes in the U.S.).

> "No punitive reparations, no humiliating decrees of war guilt, no arbitrary dismemberment of nations."

> A "democratically controlled" international bank "to make development capital available in all parts of the world without the predatory and imperialistic aftermath so characteristic of large-scale private and governmental loans."

This program was adopted last week by 375 appointed representatives of 30-odd denominations called together at Ohio Wesleyan University by the Federal Council of Churches. Every local Protestant church in the country will now be urged to get behind the program. "As Christian citizens," its sponsors affirmed, "we must seek to translate our beliefs into practical realities and to create a public opinion which will insure that the United States shall play its full and essential part in the creation of a moral way of international living." [2]

The United Nations

After World War II, John D. Rockefeller Jr. donated the land which holds the United Nations headquarters in New York City with a gift of $8.5 million. The U.N. has served as an outlet for various Rockefeller initiatives since its founding. Steven C. Rockefeller, former chair of the Rockefeller Brothers Fund board of trustees, has been intimately involved with the United Nations Earth Charter. During the early stages of the Earth Charter, he chaired the Earth Charter International Drafting Committee from 1997 to 2000.

The Atlantic Union

Nelson Rockefeller was a major proponent of the Atlantic Union between the United States and Europe. Today, this vision is a step closer to reality with the founding of the Transatlantic Economic Council in 2007. Gary Allen documents Rockefeller's influence in the push for an Atlantic Union in The Rockefeller File (1976),

"In The Future of Federalism, Noble Nelson proclaimed:

No nation today can defend its freedom, or fulfill the needs and aspirations of its own people, from within its own borders or through its own resources alone .... And so the nation-state, standing alone, threatens, in many ways, to seem as anachronistic as the Greek city-states eventually became in ancient times.

Get it? The man who could not be elected to the White House, but managed to arrange an entrance there anyway, says that a free and independent United States is now anachronistic.

Webster's defines "anachronism" as something from a former age that is incongruous in the present. Every effective World Government proponent learns early in the game some rhetorical tricks, such as calling black "white." Nelson Rockefeller is no exception. In the same book, he suggests:

The federal idea, which our Founding Fathers applied in their historic act of political creation in the eighteenth century, can be applied in this twentieth century in the larger context of the world of free nations - if we will but match our forefathers in courage and vision." [1]

The Alliance of Civilizations

As an example of the Rockefeller family's continued commitment to social sciences and social engineering, the Alliance of Civilizations (AoC) Media Fund program for evaluating psychophysiological responses to media is a good place to start. The AoC is part of the organization's "Rapid Response Media Mechanism" that is dedicated to oversee and attempt to guide the content of a variety of media outlets including Hollywood. With the goal of creating "...religious and cultural pluralism as a global value", the AoC is supporting research into "...the process by which images of violence and humiliation affect physiological responses and behavior." The research will further investigate,

"The use of psychophysiological (skin conductance, heart rate and impedence, hormone levels, etc.) and neuroimaging methods capture activation of the brain and body as individuals interact with media and/or out-group members, shedding light on how individuals' emotions and beliefs may change — even without their awareness."

The research will, according to the AoC "...be used to generate policy recommendations for media persons and government officials." The research is a special project of Rockefeller Philanthropy Advisors.

The Alliance of Civilizations' methods are similar to another U.N. organization, the United Nations Educational, Scientific and Cultural Organisation (UNESCO). UNESCO receives regular grants from the Rockefeller Foundation. In the founding document for the organization, UNESCO Its Purpose and Its Philosophy, Sir Julian Huxley writes,

"Taking the techniques of persuasion and information and true propaganda that we have learnt to apply nationally in war, and deliberately bending them to the international tasks of peace, if necessary utilising them, as Lenin envisaged, to "overcome the resistance of millions" to desirable change. Using drama to reveal reality and art as the method by which, in Sir Stephen Tallent's words, "truth becomes impressive and living principle of action," and aiming to produce that concerted effort which, to quote Grierson once more, needs a background of faith and a sense of destiny. This must be a mass philosophy, a mass creed, and it can never be achieved without the use of the media of mass communication. Unesco, in the press of its detailed work, must never forget this enormous fact."

If there is any doubt as to the Rockefeller family commitment to globalism and world government, take a look at the words of David Rockefeller on page 405 of his Memoirs,

"Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as 'internationalists' and of conspiring with others around the world to build a more integrated global political and economic structure - one world, if you will. If that is the charge, I stand guilty, and I am proud of it."

Citation:

*See the full Reece Committee document here: Part 1, Part 2, Part 3, Part 4

The Interchurch World Movement

[1] Harvey, Charles E. John D. Rockefeller, Jr., and the Interchurch World Movement of 1919-1920: A Different Angle on the Ecumenical Movement. Church History, Vol. 51, No 2. (Jun., 1982), p. 198-209.

The Federal Council of Churches

[1] lbid, Harvey. p. 205.

[2] "American Malvern." Time. March 16, 1942. Available at: <http://www.time.com/time/magazine/article/0,9171,801396,00.html>

The Atlantic Union

[1] Allen, Gary. The Rockefeller File. Seal Beach, California: '76 Press, 1976

Strength training and conditioning is a part of what's called GPP - General Physical Preparedness. In other words, it's a component of your basic preparation. Being strong and in shape is what allows you to compete. If you're out of shape then you can't compete (or usually even train) because you're spending all your time sucking wind. Once you get in good enough shape, you can train and compete because now you can utilize your technique. And if you get in good enough shape, you can utilize your conditioning as a weapon (not sucking wind at the end of a fight will put you in a much better position to utilize your technique than your opponent). [this is what non-stop sparring sessions do to your conditioning -patrick]

However, strength training and conditioning is not designed to enhance your technique. Like I just said, it can help you utilize your technique, and it can even help you pull some techniques off more easily (e.g. - having stronger hips can help you lock out an armbar if you have less than maximum leverage). However, it should never be used as a tool to enhance your technique (e.g. - stronger hips won't help you find position for maximum leverage for that armbar, and having strong hips shouldn't be a replacement for trying to get maximum leverage for that armbar).

I guess everything has its place and benefits, and don't neglect one for/over the other.

Today was the first day with my new trainer. She quickly guessed (accurately) that I am prone to do too much too quickly, and that her job was to restrain me more than push me. So we spent about 45 minutes together today. I did 7 minutes on the bike (staying at around 90kph, so going at a half decent clip) and then spent about 15 minutes doing free weights and another 15 doing core strengthening and then stretches. It felt really good. I am tired, but I feel like I am accomplishing something.

I told her my goals, which are pretty simple: to be able to ride a bike to and from work (may not be practical, but I want to have the capability) and to be able to run to catch a bus or something without risking injury. Once I've achieved these, I will revise them to something a bit more challenging. Like a 5k.

Coming back from vacation, I got back into the swing of my practice. I usually try to take two Pilates classes a week with my staff, and if time warrants, classes in yoga, time preparation in planning classes and once a week a tango class.

I am always amazed how Pilates, even a beginning level, changes how I stand and feel in my body. The beauty about Pilates is it works on the coordination of muscles affecting posture and alignment of one's body. This week's basic level reformer class I felt every joint gently mobilized and muscles strengthen to support a renewed posture. Unfortunately, if you don't use it, you lose it. My relaxing vacation energerized me; coming back to my practice revitalized my posture.

Michael Vail
Blacklisted News
July 9, 2008

We must instill in the next generation a belief that the whole is greater than the sum of its parts, and teach them to value discourse and nonviolent conflict resolution. [1]

By and large most people living on the face of this earth have not embraced globalism. Many have seen the harsh direct effects of globalism. Today our dollar has lost most of its buying power, inflation is raging out of control and we do not produce enough food or clothing for our very survival. In the name of globalism we are being sacrificed while in another nation they are prospering temporarily off of our suffering.

The concept of a ‘cosmopolitan citizenship’ (often interchangeable with global citizenship) suggests an allegiance to a new form of global civil society and a new global consciousness that conceptualizes a ‘cosmopolitan order transcending state boundaries and focusing on the rights of individuals’ (Carter, 2001, p.3). [2]

The internationalist organizations have decided to focus their indoctrinations on the youth, to influence the ‘hearts and minds’ of children. Young impressionable minds which were already being molded in the public school system are being twisted and warped by numerous globalist organizations. Using Pavlovian conditioning methods, group think and peer pressure the individual will succumb to will of the hive.

The first ever Zenith Global Citizenship Conference, an initiative designed to build leadership and inspiration in youth between the ages of 15 and 25…"Our vision is to make sure Zenith is not just a conference, but that it is a platform for youth to synergize and to step out into their community, whether it’s on a small scale or a large scale." [3]

One of those organizations is the Council on Foreign Relations that has established “Global Kids”.

Global Kids (GK) [4] is a project which takes children from urban public schools and instructs them in foreign affairs, international law, free trade and the environment. The basic new world order framework is being injected into minds of children across the globe through these different groups. Global Kids is a petri dish used to raise new political leaders with the cosmopolitan mindset and ruthless conviction necessary to succeed.

The movement is called Nashi which means "Ours". It was set up in 2005 to combat Western styled colour revolutions…Nashi members are between 15 and 23. Inside the camp pictures of Vladimir Putin hang in pride of place. It feels like the cult of personality is flourishing in 21st century Russia.[5]

A child’s mind should not be polluted in order to further some elitist agenda. What will our world be like in the very near future when these indoctrinated youths grow up and become leaders in their communities? Will they enact or endorse inhumane policies with smiles on their faces? Corrupting a child’s mind is the ultimate transgression. A child should see the world through the eyes of the parent not the state and definitely not a think-tank that was established to destroy our nation from within.

Excerpt’s from David Rockefeller

David Rockefeller
(B,CFR,TC)

Quoted from a page in Mr. Rockefellers’ book ‘Memoirs’ published in 2002, page 405, Chapter ‘Proud Internationalists’: “Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as internationalists and of conspiring with others around the world to build a more integrated global political and economic structure, One World if you will. If that’s the charge, I stand guilty and I am proud of it.”

David Rothschild urges kids to be "Agents of Change" against Global Warming
http://forum.prisonplanet.com/i..406.msg219219;topicseenmsg219219

Maybe I was a little tired or pissed off or whatever, but for the first time in a long time I didn't feel the peace of the area, or the well mowed lawns, or the contented successful folk. I didn't feel any desire to be the guy in the snazzy car diving passed with the blonde. I wasn't thinking ‘Jesus, anyone who reads the papers will know that there are a lot of fucked up shit holes in the world and this aint one of em thank god'.

You know what I saw. I saw stuff.

I thought about the real world. I thought about what makes a person who they are. I thought about what we really enjoy and love about each other. I pondered our potential as human beings. And again I looked around and saw a lot of even-more-meaningless stuff.

I wondered whether or not we'd all be better off if we didn't have to spend half of our time having to chase around after all this stuff so that we could then spend the other half of our time chasing around after all this other stuff and we could just ‘be'.

What does it serve and what does it cost? Never forget those 2 questions when faced with any thought or situation in your life.

It's not real, in that, it doesn't tell me anything about who that person really is. It just defines them within a certain system or situation.

I passed it off at first. I didn't find it a very happy thought. It felt elevated and detached. A little immature and inexperienced maybe. I considered stopping off for a pint. I countered with the usual argument that it ignores the realties of people's daily lives. That these people had worked hard to attain what they had and at some level all of this stuff meant something to them.

I saw families who maybe had struggled before and now they could afford a new house. I saw an old man proudly pruning his front hedge. I saw young men parading around in front of their mates in their new souped up cars that they had worked so hard on. I saw women dressed up to the nines and heading out with their mates on the town. And then I thought for a split second how lucky we all were that we weren't lying in a bombed out shack in the middle of Baghdad and then I stopped and thought...

SCREW THAT!!!

That's too easy. In fact that's downright chicken shit.

Maybe it ignores the reality of a person's daily existence, their trials and their tribulations, their struggles and their immediate needs. But it gets to the very heart of the idea of who that person really is deep down.

The strange thing about all of this is that I have absolutely no problem with the basic idea of people and the creation and/or attainment of stuff. I think it's a healthy human practise. Choosing to create or attain something that you feel defines you or explains you (or indeed satisfies some part of you) is one of the great characteristics of the human race. Jewellery that represents a sacred belief. Clothing that represents status in a community. A fuckin hair style that represents your own individuality. It's all basically good!

The stuff we choose is really based on the systems that we are a part of and our own definition of ourselves within those systems.

One mans Ferrari is another mans prize bull. One woman's latest plastic surgery op is another woman's self made pottery.

I wouldn't buy a souped up car even if I could afford ten of them, but the guy next door would save for years just to afford one. Maybe we're the same age, we went to the same school, maybe we watch the same TV shows, but he has chosen this stuff to define him and to satisfy him. He probably thinks I am as retarded and misguided as I think he is.

And now to the first point.

No matter how individual we feel we are by expressing ourselves and satisfying ourselves with our particular bag of stuff, most of the choices we make come from the conditioning we have received throughout our lives.

That of course begs the epic question - ‘what systems are we being conditioned to be a part of?'

What if the systems themselves are not ‘healthy'? What if they serve something else other than our individuality or our interconnectedness? What if they are necessarily shaping us into something we are not in our heart? What if we are just using these things as crutches? And if any or all of these are the case, what are they taking away from our basic sense of self; our basic individual and communal humanity?

These aren't some paranoid angst ridden teenage rants. These are genuine real world concerns and they affect all of us everyday.

The way you address the questions is with another.

What would we be if you took all of this stuff away? How would we cope? How would we define ourselves? How would we relate to each other? What would we reveal about ourselves?

We would be naked, stripped of all our trinkets and our garments, our warm natural bodies exposed to the elements. You can see how a lot of people would be uncomfortable with that, with nothing to hide behind. No one is advocating global naturism, but this is your true form, the reality of who we are on a physical level. Your body is the real you more than the clothes you wear.

And that brings us to the second point.

There is always the danger, depending on culture, society or whatever, that all this stuff can mask your true humanity.

That's what I saw walking down to the shops earlier on. Not a load of zombie puppets on strings suspiciously eyeing each other up. But a lot of good people taking on, dedicating themselves to and hiding behind stuff they didn't create, but which their society, economy and culture have placed in front of them to be used as objects to define themselves.

Were they all sad, depressed and mourning their natural state? Were they f&*k! Most of them were happy out on the face of it. And that's an even more worrying point.

Because I saw a potential community boxed off, divided, categorised and separated. I saw people conditioned by social, cultural, economic and political systems that I have never really found to be attractive. And I don't believe they in particular should have the moral authority to define us or tell us who we are.

Removing all of this stuff, the good and the bad, and still being able to recognise and define yourself - that is your true humanity.

So you in the car and you on the bike. You with the cop suit on and you with the bag of pills in your pocket. You with the pen and you with the knife. Who are you? No really, who are you?

What do we get when people start asking themselves this question? We get a lot less people in their own little worlds chasing around after a lot of unnecessary stuff. We get a lot of community and a lot of humanity.

So you... ye you with the computer screen stuck to your face.

WHO ARE YOU?

this is the following schedule for the July 12 and 13 seminar weekend:

Mehdi will be hosting a Fighters' clinic on July 12 from 9-11.  Cost is $50.00.  Learn from 3 time world Muay Thai (Thai boxing) champion on how to use your tools in a fight.  There are only a few slots left in this private training group.

Conditioning class is cancelled.  BJJ classes are NOT cancelled.

Mehdi will also teach the Muay Thai class on Saturday at 11 to 1.  This class is open to all skill levels and get this, there is no cost for this seminar; it's a gift from Kombat Arts and an intro to how Mehdi teaches Thai boxing.

The Sunday session has been cancelled because Mehdi wants to privately train some of the fighters on this day.  Private lessons are still available, please see Kru Joey-Jd

These techniques will be most useful to intermediate traceurs but even the more experienced, who may have already won many of these battles of the mind, will find something that they can apply in other parts of their life or training.

Hidden Depths

When you stand to face some insane jump there’s a part of your mind that is deeply afraid and wants you to stop. You may not feel that fear in your conscious mind but it is there deep down and it will sow the seeds of doubt that will cause you to fail. That doubt is your enemy and will prevent you from reaching your full potential. We have all experienced that struggle; sometimes in a panic, sometimes as a calmer, more rational battle of wills. We know that the movement will not be complete if doubt remains. The ultimate goal is to take control over this part of your mind and completely dispel the fear, uncertainty and doubt.The first step is to raise awareness. When you feel the doubt or fear you must immediately acknowledge it and think about where it is coming from. Ignoring it is not the solution. You must get to know it before it can be truly controlled.

Taking Control

Think of this frightened mental layer as a child. It is insecure, stubborn and easily bored. There is a very quick exercise you can do to show that child who is boss and help you gain control.

1. Focus on a point; best to start with a blank wall.
2. Think of a word. The actual word isn’t that important but you can add another element to this exercise by thinking of something positive like “control” or “balanced”. Choose a word to reflect the way you wish to feel.
3. Think of that word slowly and calmly five times in a row. It is best not to speak the word; this is purely a mental exercise.
4. Pause and repeat the word another five times.
5. Continue for at least a minute.

Try to do this a couple of times a day. You will find it very simple to begin with because it’s something new and interesting to do. After a few goes that child will become bored and try to distract you with other thoughts and even physical things like itches. The real conditioning takes place when you take up that battle and fight to keep other thoughts at bay. This will become simpler as you take control but don’t be disheartened if you have bad days. Even great Zen masters have bad days.

This is a very powerful exercise. Once mastered, you will be able to win internal battles very quickly and have much more control over sensations such as pain and coldness.

Visualisation

Once you have good control you can move on to meditation and visualisation that will prepare your mind and body for any situation you like.

Start by relaxing. Find a quiet place to sit or lie comfortably. Take a few slow breaths to quieten the mind. If there are things bothering you you can breathe them out at this stage.

When relaxed, think of something powerful. It could be a hero of yours, a favourite vehicle or even something from nature; anything that inspires you. Imagine that symbol in as much detail as possible. Hear the sounds, see the light and shadow. Now get inside that symbol. If it’s a person then see your face there, if it’s a vehicle of some sort then see yourself as the driver in total control. Feel the power and ability. Have fun with your imagination.

The mind is now empowered and prepared to receive so move on to visualise the movement you are trying to perfect or the behaviour you are trying to instil. Again, it is important to imagine a lot of detail, exaggeration is also effective. This time also associate emotions with the imagery. Feel the triumph in the successful move and the serenity in taking control. It can help if you speak to yourself throughout this meditation.

A strong and repeated visualisation will convince the mind that the action is achievable. The mind knows what to expect and will make connections in the brain that will aid the body through the movement. Even more important is the absence of failure in the imagined outcome.

Discovery

Many people are slaves to their unconscious mind and never make use of the vast power and control available to them. These two simple techniques are a good starting point in discovering this power. Approach with an open mind and you will become a better traceur and a better person.

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