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Upside-down, The Good Newsletter 2020 - Week 12

The weekly interactive newsletter sent out by Plukrijp to its members

For people living NOW the school of life

For YOU to send all your good news to

upside down = instead of announcing what we plan to do
(& most often find out we do not need to do), we relate what we really did

Building communities of trust is fundamental to healing our collective wound. At Plukrijp, we offer spaces of transparency and solidarity. The community allows people to encounter each other in truth and so develop trust.
Some news from our fellow-community Vevy Wéron

Hello friends !
So that's it !? Dress rehearsal, finally?
Collapse by "suppression of society" with a pencil stroke! ???
I think of you all a lot!
In Plukrijp, it should not change much in everyday life ...
Here too, we are sowing, planting, we have acquired just before the blackout three little pigs to help "weeding" the meadow!
Frank can be reassured: I plan to cancel my plans to build again, the priorities are changing! The bioclimatic greenhouse yes, the "woofers building", maybe not ...
Thank you for the berry shrubs;
Thank you for the loyal newsletters;
Thank you for all your love;
It is thanks to your living example that Vevy Weron finally becomes a little more COLLECTIVE !!!

Big hug !

We do the garden for YOU
Plukrijp functions on your frequent visits & harvests. Take along for friends & neighbours, this way we recreate real networks between us all, breaking down the illusory restrictions that now still separate many of us from our fellow man = UBUNTU.

What you can harvest now:

Jerusalem artichokes, parsnip, potatoes, carrots, celery, chards, chives, salads, rucola, chervil, spinach, purslane, mustards of all colors & textures, fresh herbs for taste & medicine.

This week @ Plukrijp

GOOD NEWS: the week of "closing down", where governments decided to close borders, schools, shops & restaurants. Were they convinced by real scientific evidence that "social distancing" would stop people from feeling union? Submitting masses of people to 24/7 TV/Fakebook or YouTube lies & nonsense while taking away most of their income & daily occupations could very well bring on the unexpected result that some of them might start questioning the collective fear-trance they have been living in for so long (2 years of extinction/climate change "news"). Plukrijp feels like the arc of Noah nowadays: feeding, sharing live, informing & via internet the abundance our NO-NONSENSE permaculture networks keep on providing.
We did:
Spread 8 bales of 300kg of straw in the ditches at Hei & in the closed tunnels. Can anyone calculate how much water we "fix" this way? Can anyone feel the ease of working on a straw carpet (no wet feet, no mud) while our daily walking on it creates a super quality of compost? Our soil is ready for seeding while the neighbor's place is still a lake! The second wave of harvest is coming, before others have even started seeding.

We seeded the "nature" part of Hei between the berry plants we could not give away. Chards, Facelia & Amaranth will bring still more natural beauty. Not much grows in the shadow of the trees bordering the field, so...
Put the spontaneous celery plants that so generously sprouted in the Plukpots. We had invited Lieven's pot-seeding group to practice but due to social distancing they will now serve as Plukpots for sweet corn & pumpkins to be planted out later. Of course this will spread celery & coriander everywhere, but is this not the charm of Plukrijp Permaculture ?

Seed lots of flowers in pots on top of the warm bed in closed tunnel no 1. Martine is turning Plukrijp into a visual paradise, while daily inviting us into a culinary paradise. Come & join her planting them in the fields & borders in a few weeks?
An enthusiast team of volunteers cleared the 3 open tunnels & "grelinetted" & scratched them thoroughly. After 5 years of no-till what-so-ever, it was needed. Though our policy for open air fields is "dry farming", meaning no watering, we like to have the option to water sometime in summer when it is really needed. We decided this from our experience with prolonged 39°C spells. In French they call it "la canicule", but it is a new (3-5 year old) phenomenon for our local moderate climate. Who knows what this year might bring?
We shared:

Many conversations & YouTubes & texts on the "corona" virus panic. We want to clearly state that Plukrijp does NOT endorse every statement or theory we show in our newsletter. On the contrary, daily we urge people to NOT believe. Remember the 3 basic rules of Plukrijp: no1. do not believe Frank / no2. do not believe what others say / not believe yourself. Instead check, collect info, find other sources, remember, compare, place in its context etc... LEADING TO YOUR OWN SPECIFIC UNDERSTANDING. This free search for understanding was what Frank learned at the VUB: pushing aside the shadows through real science.
We watched Fellini's masterpiece "La  Strada", a reminder of the time that cinema was considered & treated as the "seventh art". Looking back from then, we understood what the actual PTSD (post-traumatic stress disorder) so many young people suffer from now, means. Any act of cruelty or violence that is not digested socially (shared, forgiven, transcended) keeps coming back till it is digested. The many soldiers coming back crippled from the "wars for democracy" the USA keeps waging to store up their illusory empire prove that no society can carry such traumatic burdens.      
An evening around Rupert Sheldrake's courageously fighting the fossil-fuel sponsored "skeptics". There seems to be no limit to the absurdities of reductionist materialism, as represented by them (see below).

Interesting Movies & Documentaries
Dynamic Patterns in Water as Analogue Models

Rupert shows how wave-patterns can give rise to forms, and discusses the history of liquid computers. A talk by Rupert at the International Conference on the Physics, Chemistry and Biology of Water, in Bad Soden, Germany, in October 2019.
Loneliness and our thirst for community
Coronavirus caused by 5G?
The anthroposophical point of view of Steiner
If we dare to listen to and look beyond just the materially embedded political-social but also the scientific structures, this might be something to want to / dare to consider as an option.

This revolves around the potential impact of expanding EMF on the emergence of "viruses" that (can) cause pandemics.
Listen to what Rudolf Steiner dared to say/suggest in the early 20th century. He tried to wake the world up. It is still up to date
"Italian Government Study: 99% of their Coronavirus Fatalities Were Already Sick; Half Diagnosed with 3 or More Diseases Serious doubts about the accuracy of COVID-19 testing methods, results, mortality rates, and the supposedly unique and extreme lethality of this virus are starting to emerge, even within mainstream media and government reporting. A recent study released by the Italy's national health authority found that nearly everyone who was pronounced dead from COVID-19 was already struggling with serious chronic disease(s)."
The BEST NEWS re CΟRΟNΑ VΙrus you've heard all month!
by Dana Ashlie
Is this ONLY VIRAL or is it also to do with the fact that 5G? China has unleashed 60 Ghz all throughout the country with WU-HAN as the PILOT CITY. Unbelievable comparisons to symptoms 'showing' as a virus compared vs what happens when one is hit with 60GHz waves, and it's impact on the uptake of oxygen via the hemoglobin. This specific frequency is absorbed by oxygen. 60GHz impacts the oscillation of the electrons around the oxygen, thus inhibiting the ability of hemoglobin to as effectively uptake these oxygen molecules. What would be the ultimate 'solution' to such a problem as this "virus"?
"Collapse means rebirth. At the time of the coronavirus, Pablo Servigne, the inventor of collapsology, talks to us about collapse, the end of capitalism, the end of the world, but also of his hope of seeing all of this emerge a new and better society .
The Mycelium Network Remains Strong & Connected!

In response to the Coronavirus, we are making the film Fantastic Fungi available to rent or buy as a digital download.

We respect each community to act as it sees fit to support one another. We look forward to gathering in theaters again in the future…

In the meantime, now we can truly gather as a united global mycelium network from the comfort and safety of your home.

The Earth Spirit's Speech:
In the torrents of life,
in action's storm
I weave and wave
in endless motion
cradle and grave
a timeless ocean
ceaselessly weaving
the tissue of living
constantly changing
blending, arranging
the humming loom of Time I ply
and weave the web of Divinity.
Inspiring Book
I am Charlotte Simmons

Tom Wolfe, the master social novelist of our time, the spot-on chronicler of all things contemporary and cultural, presents a sensational new novel about life, love, and learning--or the lack of it--amid today's American colleges.

Our story unfolds at fictional Dupont University: those Olympian halls of scholarship housing the cream of America's youth, the roseate Gothic spires and manicured lawns suffused with tradition . . . Or so it appears to beautiful, brilliant Charlotte Simmons, a sheltered freshman from North Carolina. But Charlotte soon learns, to her mounting dismay, that for the upper-crust coeds of Dupont, sex, cool, and kegs trump academic achievement every time.

As Charlotte encounters the paragons of Dupont's privileged elite--her roommate, Beverly, a Groton-educated Brahmin in lusty pursuit of lacrosse players; Jojo Johanssen, the only white starting player on Dupont's godlike basketball team, whose position is threatened by a hotshot black freshman from the projects; the Young Turk of Saint Ray fraternity, Hoyt Thorpe, whose heady sense of entitlement and social domination is clinched by his accidental brawl with a bodyguard for the governor of California; and Adam Geller, one of the Millennial Mutants who run the university's "independent" newspaper and who consider themselves the last bastion of intellectual endeavor on the sex-crazed, jock-obsessed campus--she is seduced by the heady glamour of acceptance, betraying both her values and upbringing before she grasps the power of being different--and the exotic allure of her own innocence.

With his trademark satirical wit and famously sharp eye for telling detail, Wolfe's I Am Charlotte Simmons draws on extensive observations at campuses across the country to immortalize the early-21st-century college-going experience.

Inspiring Song (remade by Plukrijp)

For the melody:

Our new lyrics:

A devil from the top of a dump
was burning like an oil well flame
the summit of greed & ugliness
corona virus was its name

she's got it, yeah baby, you've got it
well, i'm your virus
i'm your fear of death, your desire
i'm your virus
i'm your fear of the "other", your desire

it's weapons are its man-made modifications
making every human a coward
black as the dark night it is
denying us all social contact

she's got it, yeah baby, you've got it
well, i'm your virus
i'm your fear of death, your desire
i'm your virus
i'm your fear of the "other", your desire


she's got it, yeah baby, you've got it
well, i'm your virus
i'm your fear of death, your desire
i'm your virus
i'm your fear of the "other", your desire
Through countless generations, from the very beginning, the social subservience of women resulted naturally in the partial atrophy or at least the hereditary suspension of mental qualities which we now know the female sex to be endowed with no less than men.

But the female mind has demonstrated a capacity for all the mental acquirements and achievements of men, and as generations ensue that capacity will be expanded; the average woman will be as well educated as the average man, and then better educated, for the dormant faculties of her brain will be stimulated to an activity that will be all the more intense and powerful because of centuries of repose.

Women will ignore precedent and startle civilization with their progress.

- Nikola Tesla 1943
Woman 1.0

A year and a half ago, I switched from Fiancé 7.0 to Female 1.0 and noticed that the program installed an application called Baby 1.0 that takes up a lot of space on my hard drive. This application is not mentioned in the user manual of Woman 1.0.

In addition, Woman 1.0 installs itself in all other programs and starts itself as soon as I open any other program and thus sabotages the correct execution of other programs. Some programs such as Evening.Pub.With.Friends 10.9, All.Night.Parties 2.5 and Quiet.Sunday evening.Football.For.The.Tube 16.4 no longer work at all!

On top of that, a certain background program (virus?) Auto-installs itself (Mother-in-law 1.0), causing either the entire system to crash, or to make Woman 1.0 suddenly very strange. I cannot uninstall this program and that is very annoying, especially if I want to run the Sunday Morning Making Love 3.0 program.

In fact, some parts of it seem to have permanent bugs. I am considering using Fiancé 7.0 again, but uninstalling Woman 1.0 seems extremely complicated to me, and I can't estimate the consequences that could have on other programs like Baby 1.0 which, I must admit, do me very like it. Can you help me?

A discouraged user.


Dear user,

Your complaint regularly occurs to our users, and is regularly based on a perception error. Many users are moving from Fiancé X.0 to Woman 1.0 with the mistaken idea that Woman 1.0 is just a relaxation and utility program. Woman 1.0, on the other hand, is much more than that.

It is a complete Operating System, created to manage and control all your applications. It is virtually impossible to uninstall and downgrade Woman 1.0 to Fiance 7.0 because Fiance 7.0 will then behave exactly like Woman 1.0, meaning it doesn't matter much.

The same occurs with Mother-in-law X.0. These older generation programs are derived from Woman 1.0 and often have compatibility issues. These applications are poorly resistant to modern viruses, will be affected quickly and then disappear on their own.
Some users try to reformat the entire hard drive and then install Fiancé.Plus or Female 2.0, but that can have major complications (see user manual sections Alimony and Co-parenting).

Important: If you are installing Fiancé 8.0, do not immediately switch to Woman 2.0 because the compatibility issues that will arise will be more complex than with Woman 1.0. Finally, the Female 3.0 and Female 4.0 versions are for advanced and specialized users, very expensive and not recommended for normal users. Should you fail with any of these systems, we recommend trying Single 1.0 or Trio 5.3 - but rather we recommend that you continue to use Female 1.0 and be careful.

I personally have been using Woman 1.0 successfully for years and from experience I recommend that you consult the Frequently Asked Questions and Common Mistakes chapters. Woman 1.0 is a very sensitive program and immediately goes into safe mode in case of errors. This means that you have to be very careful with the program, given that with Woman 1.0 any source of error, inevitably, lies with you.

The solution usually lies in using the command C: \ SORRY.EXE as soon as an irregularity occurs. Try to avoid using Escape as well as Backspace, because after this you will have to use the horse resource C: \ SORRY.EXE / FLOWERS / ALL to get the program working again, and as you know you shouldn't do this too often. Woman 1.0 is an interesting program, but can incur huge expenses if used incorrectly.

I advise you to purchase the extension sets Flowers 5.0, Jewelry 2.3 or Weekend.Center.Parks 3.2. You can also use Yes.Honey 14.7 or You're.Right.Sweetheart 8.0. You can download these programs from the Internet; their results are fair to good.

Never install Secretary.In.Miniskirt 3.3, Girlfriend 1.1 or Tonight.Come.MyFriends 4.6! These programs do not work in the Woman 1.0 environment and can cause irreparable damage to your system.

Seeing getting through coronavirus as an opportunity for change

When people operating in systems choose to make decisions according to ethical parameters instead of simply doing what the machine tells us we must do according to past precedent, established order and the way things are, they open the door to revolutionary shifts that can transform those systems or give birth to new systems.

Getting through coronavirus will be an exercise not just in building societal resilience, but relearning the values of cooperation, compassion, generosity and kindness, and building systems which institutionalize these values.

Remark from Joshka:
It is an absurd illusion that governments can institutionalize these moral values & virtues from outside/above.

The simplest and most effective way to eradicate 'Corona Virus' is to quarantine the Government, the Media, and all people who exhibit symptoms of 'Medical Experts Say"...
- From a YouTube comment

A message from Peter Russell…
                                  …finally somebody who is centered

Hello All

As many of you who've followed my thinking know, I've long been concerned with the unforeseen consequences of exponential growth, and the various crises it could lead to. And here we are in the middle of one - or rather the early days of one. We are witnessing an exponential escalation such that no one knows where we will be six months from now, or even one month from now.

Along with the various preparations and precautions we may be taking, we also need to look at how best to prepare ourselves inwardly as the winds of change ramp up into a storm of change.  

Trees provide a good lesson. If a tree is to withstand a storm it must be flexible, able to bend with the winds. And it must have strong roots and be stably anchored in the ground.

The same is true for us. We've never been in this situation before, and have no past experience to go on. We'll need to be flexible to let go of outdated thinking, habitual reactions, and assumptions as to how to respond, and find the inner freedom to see things with fresh eyes and draw more fully on our creativity.

Second, like the trees, we will need greater inner stability. We need to be anchored in the ground of our own being, so that when the unexpected suddenly arrives, we can remain relatively cool, calm, and collected; not thrown into fear and panic.

Now, more than ever, our spiritual practice becomes important. We need to take time to step back from our worries and concerns and draw on the clarity and wisdom that lie in the stillness of our being. For me, having to stay home has had a hidden blessing in that I can be more in retreat mode, with less distractions, and from that has come a greater clarity of what is important.

A third factor that helps trees withstand a storm is being in a forest of trees. They soften the wind for each other. Strong community will be more important than ever; yet at a time when many of us can no longer meet in person. But we can still connect in other ways. I have been making video calls with friends and groups much more than I would have done otherwise, and actually found relationships deepening. 

And a reminder to exercise and keep fit as much as you can.

Wishing you all well


We were born to unite with our fellow men,

and to join in community with the human race

- Cicero

Thirteen Ways of Looking at Community
(with a Fourteenth Thrown in For Free)

Written by Parker J. Palmer

I. Whether we know it or not, like it or not, honor it or not, we are embedded in community. Whether we think of ourselves as biological creatures or spiritual beings or both, the truth remains: we were created in and for a complex ecology of relatedness, and without it we wither and die. This simple fact has critical implications: community is not a goal to be achieved but a gift to be received. When we treat community as a product that we must manufacture instead of a gift we have been given, it will elude us eternally. When we try to “make community happen,” driven by desire, design, and determination—places within us where the ego often lurks—we can make a good guess at the outcome: we will exhaust ourselves and alienate each other, snapping the connections we yearn for. Too many relationships have been diminished or destroyed by a drive toward “community-building” which evokes a grasping that is the opposite of what we need to do: relax into our created condition and receive the gift we have been given.

II. Of course, in our culture—a culture premised on the notion that we must manufacture whatever we want or need—learning to relax and receive a gift requires hard work! But the work of becoming receptive is quite unlike the external work of building communal structures, or gathering endlessly to “share” and “solve problems”: receptivity involves inner work. Community begins not externally but in the recesses of the human heart. Long before community can be manifest in outward relationships, it must be present in the individual as “a capacity for connectedness”—a capacity to resist the forces of disconnection with which our culture and our psyches are riddled, forces with names like narcissism, egotism, jealousy, competition, empire-building, nationalism, and related forms of madness in which psychopathology and political pathology become powerfully intertwined.

III. We cultivate a capacity for connectedness through contemplation. By this I do not necessarily mean sitting cross-legged and chanting a mantra, though that may work for some. By contemplation I mean any way one has of penetrating the illusion of separateness and touching the reality of interdependence. In my life the deepest forms of contemplation have been failure, suffering, and loss. When I flourish, it is easy to maintain the illusion of separateness, easy to imagine that I alone am responsible for my good fortune. But when I fall, I see a secret hidden in plain sight: I need other people for comfort, encouragement, and support, and for criticism, challenge, and collaboration. The self-sufficiency I feel in success is a mirage. I need community—and, if open my heart, I have it.

IV. The most common connotation of the word “community” in our culture is “intimacy,” but this is a trap. When community is reduced to intimacy, our world shrinks to a vanishing point: with how many people can one be genuinely intimate in a lifetime? My concept of community must be capacious enough to embrace everything from my relation to strangers I will never meet (e.g., the poor around the world to whom I am accountable), to people with whom I share local resources and must learn to get along (e.g., immediate neighbors), to people I am related to for the purpose of getting a job done (e.g., coworkers and colleagues). Intimacy is neither possible nor necessary across this entire range of relationships. But a capacity for connectedness is both possible and necessary if we are to inhabit the larger, and truer, community of our lives.

V. The concept of community must embrace even those we perceive as “enemy.” In 1974, I set off on a fourteen-year journey of living in intentional communities. By 1975, I had come up with my definition of community: “Community is that place where the person you least want to live with always lives.” By 1976, I had come up with my corollary to that definition: “And when that person moves away, someone else arises immediately to take his or her place.” The reason is simple: relationships in community are so close and so intense that it is easy for us to project on another person that which we cannot abide in ourselves. As long as I am there, the person I least want to live with will be there as well: in the immortal words of Pogo, “We has met the enemy and it is us.” That knowledge is one of the difficult but redeeming gifts community has to offer.

VI. Hard experiences—such as meeting the enemy within, or dealing with the conflict and betrayal that are an inevitable part of living closely with others—are not the death knell of community: they are the gateway into the real thing. But we will never walk through that gate if we cling to a romantic image of community as the Garden of Eden. After the first flush of romance, community is less like a garden and more like a crucible. One stays in the crucible only if one is committed to being refined by fire. If we seek community merely in order to be happy, the seeking will end at the gate. If we want community in order to confront the unhappiness we carry within ourselves, the experiment may go on, and happiness—or, better, a sense of at-homeness—may be its paradoxical outcome.

VII. It is tempting to think of hierarchy and community as opposites, as one more “either-or.” But in mass society, with its inevitable complex organizations, our challenge is to think “both-and,” to find ways of inviting the gift of community within those hierarchical structures. I am not proposing the transformation of bureaucracies into communities, which I regard as an impossible dream. I am proposing “pockets of possibility” within bureaucratic structures, places where people can live and work differently than the way dictated by the organizational chart. The most creative of our institutions already do this: e.g., those high tech companies that must organize efficiently to protect the bottom line and get product out the door, but must also create spaces where people can collaborate in dreaming, playing, thinking wild thoughts, and taking outrageous risks, lest tomorrow’s product never be imagined.

VIII. Contrary to popular opinion, community requires leadership, and it requires more leadership, not less, than bureaucracies. A hierarchical organization, with its well-defined roles, rules, and relationships, is better able to operate on automatic pilot than is a community, with its chaotic and unpredictable energy field. But leadership for community is not exercised through power (i.e., through the use of sanctions) that is the primary tool of bureaucratic leadership. Leadership for community requires authority, a form of power that is freely granted to the leader by his or her followers. Authority is granted to people who are perceived as authentic, as authoringtheir own words and actions rather than proceeding according to some organizational script. So the authority to lead toward community can emerge from anyone in an organization—and it may be more likely to emerge from people who do not hold positional power.

IX. Leadership for community consists in creating, holding, and guarding a trustworthy space in which human resourcefulness may be evoked. A critical assumption is hidden in that definition—the assumption that people are resourceful. Standard organizational models assume that people have deficits and scarcities rather than resources: people do not want to work, so the organization must surround them with threats; people would not know what to do with the unexpected, so organizational life must be routine; people will try to cheat if given half a chance, so the organization must build walls of security. When we act on the scarcity assumption it becomes a self-fulfilling prophecy through a process called resentment (small wonder!), and people are rendered incapable of community, at least temporarily, sometimes permanently.

X. Ironically, we often resist leaders who call upon our resourcefulness. We find it threatening when leaders say, “I am not going tell you how to do this, let alone do it for you, but I am going to create a space in which you can do it for yourselves.” Why threatening? Because many of us have been persuaded by institutions ranging from educational to industrial to religious that we do not have the resources it takes to do things, or even think things, for ourselves (which, to the extent that we believe it, expands an institution’s power over our lives). Many people have been convinced of their own inadequacy, and any leader who wants to invite them into a community of mutual resourcefulness must see this invisible wound and try to heal it.

XI. Seeing and treating that wound takes courage and tenacity: while the leader is calling followers to fullness, the followers are accusing the leader of not doing his or her job. Every teacher who has tried to create a space for a self-sustaining learning community knows this story: students resist on the grounds that “we are not paying tuition to listen to John and Susie talk, but to take notes from you, the person with the Ph.D..” It takes a deeply grounded leader—a leader with a source of identity independent of how popular he or she is with the group being led—to hold a space in which people can discover their resources while those same people resist, angrily accusing the leader of not earning his or her keep.

XII. In the face of resistance, an ungrounded leader will revert to bureaucratic mode: the teacher will revert to lecturing rather than inviting inquiry, the manager will revert to rule-making rather than inviting creativity. In the face of resistance, leaders will do what they are taught to do: not create space for others, but fill the space themselves—fill it with their own words, their own skills, their own deeds, their own egos. This, of course, is precisely what followers expect from leaders, and that expectation prolongs the period during which leaders of community must hold the space—hold it in trust until people trust the leader, and themselves, enough to enter in.

XIII. There is a name for what leaders experience during this prolonged period of patient waiting. It is called “suffering” (which is the root meaning of the word “patience”). Suffering is what happens when you see the possibilities in others while they deny those same possibilities in themselves. Suffering is what happens when you hold in trust a space for community to emerge but others lack the trust to enter the space and receive the gift. Suffering is what happens while you wait out their resistance, believing that people have more resources than they themselves believe they have. But leaders do not want to suffer. So we create and maintain institutional arrangements that protect leaders from suffering by assuming the worst of followers and encouraging leaders to dominate them by means of power.

XIV. I have yet to see a seminar in suffering as part of a leadership training program. I can think of three reasons why. One, we train leaders for bureaucracy rather than community, no matter what we say we are doing. Two, the idea of leadership is still so steeped in machismo that we do not want to acknowledge a “weakness” like suffering. Three, suffering is a spiritual problem, and we want to keep leadership training in the orderly realm of theory and technique rather than engage the raw messiness of the human heart.
But leadership for community will always break our hearts. So if we want to lead this way, we must help each other deal with that fact. We might begin by viewing the problem through the lens of paradox, that spiritual way of seeing that turns conventional wisdom upside down. Here, “breaking your heart” (which we normally understand as a destructive process that leaves one’s heart in fragments), is reframed as the breaking open of one’s heart into larger, more generous forms—a process that goes on and on until the heart is spacious enough to hold both a vision of hope and the reality of resistance without tightening like a fist.
If we are willing to embrace the spiritual potentials of suffering, then both community and leadership, human resourcefulness and the capacity to hold it in trust, will prove to be abundant among us—gifts we have been given from the beginning but are still learning how to receive.
The association organises free training, exercices and activities. All the goods and services circulating within the association are free and without consideration.
The association appeals to your generosity : contribute if you want to support us.
Thank you !
Copyright © 2016 PLUKRIJP, All rights reserved.

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