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Snoot fun
Creative Commons License photo credit: Phil Romans
Many of the foods we eat today - including tomatoes, corn, potatoes, and chocolate, were “discovered” by explorers to the New World, and introduced into the European diet only after Leonardo’s death in 1519.

Leonardo’s manuscripts for the time when he lived in Florence from 1500-1506 provide us with several lists of food items which are often interpreted as shopping lists or accounting entries for his household.

Although not all of the entries are in Leonardo’s handwriting, items listed include: good beef, eggs, wine, meat, mulberries, mushrooms, salad, fruit, flour, bran, herbs, buttermilk, and melon.

Although Leonardo designed stage sets and mechanical devices for The Duke of Milan’s court banquets – which were renowned for their sumptuous dishes - Leonardo’s writings reflect moderation regarding food and wine. One excerpt reads:

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To keep in health this rule is wise.
Eat only when you want and sup light.
Chew well, and let what you take be well cooked and simple…

(Codex Atlanticus)

Some of Leonardo’s manuscripts suggest that he may have preferred a more vegetarian type of diet, although vegetarianism was somewhat controversial during his time period.

Leonardo’s interest in diet may be seen in a list of books that he owned around 1499, including an edition of Bartolomeo Sacchi’s work On Right Pleasure first published in 1470. Sacchi, perhaps better known as Platina, relied heavily on ancient Greek and Roman writings regarding the medical properties of food, and proper consumption.

Thus, Leonardo’s mention of parsley, mint, wild thyme, burnt bread, vinegar, pepper, salt, may not simply be a recipe for a salad, but a remedy for a stomach condition.

Drawings of edible plants, including blackberries, are found in some of Leonardo’s manuscripts. In addition, he used citron trees, olive trees, fruits, and nuts as the subjects of some of his fables

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Porphyry (233-c.305 BC) stated in his Vita Pythagorae: "What Pythagoras said to his associates there is no one who can tell for certain, since they observed a quite unusual silence."

Pythagoras' teaching methods provided later a model for Hugh of St. Victor (c.1097-1141), who mentioned them in The Didascalion, a guide for the study of texts:

"for seven years, according to the number of the seven liberal arts, no one of his pupils dared ask the reason behind statements made by him; instead, he was to give credence to the words of the master until he had heard him out, and then, having done this, he would be able to come at the reason of those things himself."

As a result, it is very difficult to separate Pythagoras' original ideas from those of his followers and later commentators.

[www.kirjasto.sci.fi]

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The Pythagorean Order was largely a mystical organization. Its members followed a strict way of life. They practiced asceticism and vegetarianism, with one exception in their diet: "do not eat beans" - this was connected to purification of the soul. Iambichus of Chalcis (c.250-c.325 AD) tells in The Life of Pythagoras, that as a result, Pythagoras' "sleep was short, his soul pure and vigilant, and the general health of his body was invariable." According to Pythagorean teaching, "both the universe and man, the macrocosm and microcosm, are constructed on the same harmonic proportions."

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corboy
Here is a post on Leonardo da Vinci's diet based on his manuscripts.

[www.google.com]

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Snoot fun
Creative Commons License photo credit: Phil Romans
Many of the foods we eat today - including tomatoes, corn, potatoes, and chocolate, were “discovered” by explorers to the New World, and introduced into the European diet only after Leonardo’s death in 1519.

Leonardo’s manuscripts for the time when he lived in Florence from 1500-1506 provide us with several lists of food items which are often interpreted as shopping lists or accounting entries for his household.

Although not all of the entries are in Leonardo’s handwriting, items listed include: good beef, eggs, wine, meat, mulberries, mushrooms, salad, fruit, flour, bran, herbs, buttermilk, and melon.

Although Leonardo designed stage sets and mechanical devices for The Duke of Milan’s court banquets – which were renowned for their sumptuous dishes - Leonardo’s writings reflect moderation regarding food and wine. One excerpt reads:

Quote

To keep in health this rule is wise.
Eat only when you want and sup light.
Chew well, and let what you take be well cooked and simple…

(Codex Atlanticus)

Some of Leonardo’s manuscripts suggest that he may have preferred a more vegetarian type of diet, although vegetarianism was somewhat controversial during his time period.

Leonardo’s interest in diet may be seen in a list of books that he owned around 1499, including an edition of Bartolomeo Sacchi’s work On Right Pleasure first published in 1470. Sacchi, perhaps better known as Platina, relied heavily on ancient Greek and Roman writings regarding the medical properties of food, and proper consumption.

Thus, Leonardo’s mention of parsley, mint, wild thyme, burnt bread, vinegar, pepper, salt, may not simply be a recipe for a salad, but a remedy for a stomach condition.

Drawings of edible plants, including blackberries, are found in some of Leonardo’s manuscripts. In addition, he used citron trees, olive trees, fruits, and nuts as the subjects of some of his fables

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Editor's Note: Beware of any "book club" formed around the teachings of Alice Bailey, as these may exhibit the coercive characteristics of a cult that are inherent within the Alice Bailey philosophies - particularly the books, Discipleship in a New Age volumes I and II.

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Discipleship in the New Age Vol I HC
These two volumes contain the record of a series of personal and group instructions given to a small group of aspirants over a period of fifteen years by a Master of the Wisdom. They contain detailed teachings on Meditation, Initiation and the Six Stages of Discipleship. They emphasise the new age, pioneering necessity for group work, the development of group consciousness, and the change in training for initiation from individuals to discipleship groups.

Hardcover, Vol. 1, 9 780853 300038, 790 pages

$49.00 | £29.00 (Special Offer : Now $33.00 / £18.50)

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How many would-be disciples are convinced of their worthiness to receive direct training from a Master of the Wisdom?

How few are able to absorb the intense pressures of the experience and to profit from the opportunity!

Included in these two volumes of "Discipleship in the New Age" are the series of personal instructions given to a small group of chelas over a period of 15 years, with related teaching on a number of subjects.

When the group effort was finally discontinued, the Tibetan Master remarked that while his purpose in establishing the group for Ashramic training had proved unsuccessful, the instructions and teaching given as a result of forming the group would prove of great and continuing value to increasing numbers of aspirants to discipleship; and certain important concepts were anchored in human consciousness through the group channel, including particularly vital fact of the reappearance of the Christ.

As the interplay between Hierarchy and humanity strengthens, many young disciples approaching the periphery of an Ashram are profiting from the experience of this group brought together for training by the Tibetan, and from the wealth of careful teaching and spiritual stimulation made avaflable to them.

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The requirements facing a disciple in the new age are drastic and heavy; they involve as a first prerequisite, the need for personal decentralisation, the relinquishment of individual preferences and emphasis of every kind, and absorption into a group for service purposes. "The entire subject of group interplay is far deeper and more significant than you suspect or appreciate" we are told.

The development of group consciousness is a matter of often painful experience in self-forgetfulness, requiring also a sensitive response to the purpose and plan of the Master through some Hierarchically inspired area of work.

(Bolded for emphasis by Corboy. William James would have called this the moral equivalent of war.)

The obvious and the subtle glamours and illusions which deceive the disciple and limit his consciousness, must be clearly identified, seen, known and transcended. The disciple must recogise himself as he is, and move on towards the next spiritual objective.

In the first part of Volume I of "Discipleship in the New Age" some of the requirements of the Hierarchical Plan and the place of service of discipleship groups are clearly shown in relationship. The "Six Stages of Discipleship" in the final part of the book show the sequence of growth in consciousness towards the center of an Ashram so clearly, that only the self-deluded can fail to identify his own place and his resulting opportunity.

Between these two parts of the book, training and teaching hints and personal instructions are given to each of 41 disciples and applicants for discipleship. In these direct and outspoken comments any sincere aspirant to discipleship can find himself and his own need understood and met, sometimes in drastic terms, from the deep spiritual insight, the knowledge and the love of a Master of the Wisdom.

So this pioneering group training effort is perpetuated for those who tread the Path of Discipleship today.

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While the original intention behind the group working instructions contained in Volume I, was to externalise eventually through groups of nine integrated disciples, the work of nine subjectively organised groups (hence the name "Groups of Nine" given to this work), this second volume contains the teaching given between the years 1940 and 1949 after the group had been reduced and reorganised into one group, "the new seed group".
One of the main objectives of the new seed group was to "anchor" some of the principles and seed ideas for the new civilisation of the Aquarian era; and also to create an integrated group of trained Hierarchical workers capable of providing needed cooperation with activities initiated by Hierarchy to fertilise and prepare human consciousness for the tremendous stimulation of the immediate future. In this book, therefore, the personal instructions cover a shorter period of time and only 22 individuals.
Much of the teaching continues to emphasise the needs and the problems of group work, group fusion, group consciousness and the relationship of members of a group to one another and to the Master whom they seek to serve. "Let your horizon be wide and your humility great" the group is told, so that "an adjusted sense of right proportion"--the esoteric definition of humility--may regulate the growth in all relationships in conformity with the evolutionary needs of the Hierarchical Plan.
Two vitally important aspects of the life of discipleship are emphasised from the standpoint of practical training techniques--meditation and initiation. Meditation is shown not only as a way of approach by the individual to the soul, and by the group to the Master, but as the creative technique of the Lord of the World by which all is brought into being. All centres of consciousness in the planet, large and small, can employ the same meditative techniques to create the new and needed forms consistent with the changing emphasis of energy flow and divine purpose. Meditation thus becomes an act of conscious cooperation with "the strictly redemptive purposes" of our planetary life.
The teachings on initiation are also given an essentially practical presentation as "facts of life", to be understood and applied. The glamourous idea of initiation as a reward for a good, self-disciplined way of life, dissipates in the light of the reality. Neither has initiation for the disciple anything to do with the internal, organisational "initiations" peculiar to many occult orders and groups, which are meaningless except in the context of the organisation itself.

Initiation for the disciple is the result of a conscious expansion into "larger and larger wholes"--a progressive expansion into the actual stream of consciousness of our planetary Life. These expansions in consciousness are accompanied by a succession of revelations; and in this volume of "Discipleship in the New Age", five points of revelation are discussed, with hints and symbolic formulas leading to a correct interpretation of them.

A disciple is "one who knows"; he has learned through personal experience that spiritual law and principle applied in service, create a condition of balance in which relationship is restored between the Way of God and the ways of men. Through that point of fusion light can radiate for the benefit of those who stumble in the dark. True revelation is a shared experience