Archiv der Kategorie 'EK|Weltzeit: Sir Tom |æpH'

Ashton fuck off….

„Ick bn stooltz een punkt punkt punkt zu seinne“.-


… still support Duncan 1866.-cos nos.-


I SHALL omit the ceremonies incident to opening a Lodge of Fellow Crafts, as they are very similar to those employed in opening the First Degree, and will be explained hereafter more
clearly to the reader. Five are required by Masonic law to make a legal Lodge of Fellow Crafts, viz.: Worshipful Master, Senior and Junior Wardens, Senior and .Junior Deacons; yet seven, besides the Tyler, generally officiate, and take their seats as in the Entered Apprentice Degree. (See Plate, page 8.)

When the Lodge is opened on the Fellow Craft Degree, the altar is arranged as represented in the accompanying engraving.

We will suppose the Lodge to be opened on the Fellow Craft Degree, and Mr. Gabe, who has previously taken the degree of Entered Apprentice, and been elected to that of Fellow Craft, is in the ante-room in waiting. The Master, being aware of this fact, will say:

p. 59

W. M.--Brother Junior Deacon, you will take with you the necessary assistance and repair to the ante-room, where there is a candidate in waiting for the second degree in Masonry; and when you have him prepared, make it known by the usual sign.

The Junior Deacon, with the two Stewards accompanying him, steps to the centre of the Lodge, makes the duegard and sign of a Fellow Craft, and passes out of the Lodge into the ante-room. (For duegard and sign see Figs. 3 and 4, page 17.)

J. D.--Well, Brother Gabe, you will have to be prepared for this Degree as all have been before you. You, of course, can have no serious objection?

Brother Gabe.--I have not.

J. D.--Then you will take off your boots, coat, pants, vest-necktie, and collar; and here is a pair of drawers, unless you have a pair of your own. Now you will slip
your right arm out of your shirtsleeve, and put it through the bosom of your shirt, that your right arm and breast may he naked.

The Deacon here ties a hoodwink, or hand-kerchief, over both eyes. (In the time of Morgan, it was the usage to cover only one eye.) The Junior Deacon then ties a rope, by Masons called a cable-tow, twice around his arm. (Formerly, the rope was put twice round the candidate’s neck.) Some Lodges follow the old custom now, but this is rather a rare thing. The reader will, however, do well to recollect these hints, as they are particular points.

The right foot and knee of the candidate are made bare by rolling up the drawers, and a slipper should be put on his left foot. This being accomplished, the candidate is duly and truly prepared. (See engraving.)

The Deacon now takes the candidate by the arm, and leads him forward to the door of the Lodge; and upon arriving there he gives three raps, when the Senior Deacon, who has taken his station on the inside door of the Lodge, reports to the Master as follows:

S. D.--Worshipful Master (making the sign of a Fellow Craft), there is an alarm at the inner door of our Lodge.

W. M.--You will attend to the alarm, and ascertain the cause.

p. 60

The Deacon gives three raps, which are responded to by the Junior Deacon, and answered to by one rap from the Senior Deacon inside, who opens the door, and says:

S. D.--Who comes here?

J. D. (conductor.)--Brother Gabe, who has been regularly initiated as Entered Apprentice, and now wishes to receive more light in Masonry by being passed to the degree of Fellow Craft.

S. D. (turning to candidate.)--Brother Gabe, is it of your own free-will and accord?

Candidate--It is.

S. D.--Brother Junior Deacon, is he duly and truly prepared, worthy and well qualified?

J. D.--He is.

S. D.--Has he made suitable proficiency in the preceding degree?

J. D.--He has.

S. D.--And properly vouched for?

J. D.--He is.

S. D.--Who vouches for him?

J. D--A brother.

S. D.--By what further right, or benefit, does he expect to gain admission?

J. D.--By the benefit of a pass.

S. D.--Has he that pass?

J. D.--He has it not, but I have it for him.

S. D.--Advance, and give me the pass. (Some say, advance the pass.)

Junior Deacon whispers in the Senior Deacon’s ear the pass-word, „Shibboleth.“

S. D.--The pass is right. You will wait with patience until the Worshipful Master is informed of your request, and his answer returned.

The Senior Deacon then closes the door, and repairs to the centre of the Lodge, before the Worshipful Master in the east, and sounds his rod twice on the floor, which is responded to by the Master with his gavel, when the same interrogations and answers are repeated by the Master and Deacon as at the door. The Master then says:


Bowie u² Chinese ‚Wunder|n|mallah jr.“²³W. M--Let him enter, in the name of the Lord, and be received in due form.

The Senior Deacon then takes the square from the altar, and, repairing to the door, he opens it, and says:

S. D.--Let him enter in the name of the Lord, and be received in due form.

The Junior Deacon advances through the door, followed by the

p. 61

two Stewards, when the Senior Deacon stops them by placing the angle of the square against the candidate’s right breast.

S. D. (pressing square against candidate’s breast.)--Brother Gabe, on entering this Lodge the first time you were received on the points of the compass: I now receive you on the angle of the square, which is to teach you that the square of virtue should be the rule and guide of your conscience in all future transactions with mankind.

The Senior Deacon now takes the candidate by the right arm, followed by the Stewards, and conducts him twice around the Lodge, counting from the Junior Warden’s station in the south, during which time the Master reads the following passage of Scripture:

„Thus he showed me: and behold, the Lord stood upon a wall made by a plumb-line, with a plumb-line in his hand. And the Lord said unto me, Amos, what seest thou? And I said, A plumb-line. Then said the Lord, Behold, I will set a plumb-line in the midst of my people Israel; I will not again pass by them any more.“--Amos vii. 7, 8.

Magister A.) & filth translation Arab ashur foreign fuck tha polis| Exodus è un romanzo scritto nel 1958 dall‘americano Leon Uris

Zvyozdochka (Zvezdochka, Звёздочка, or „Starlet“[UK versaille]), who was named by Yuri Gagarin,[] made one orbit on board Korabl-Sputnik 5 on 25 March 1961 with a wooden cosmonaut dummy in the final practice flight before Gagarin’s historic flight on 12 April.[] Again, the dummy was ejected out of the capsule while Zvezdochka remained inside.

To all beggars on Ice,..this is Ingleland not KKK for ya women kinda fucks.-

Zvyozdochka (Zvezdochka, Звёздочка, or „Starlet“MHz 93,o

In a country where Akbar went barefoot to Salim Chisti to ask for the boon of a son, the importance of saints and Peers, and the respect they are held in, is obviously out of proportion. Indian faith makes no distinction between a live saint and a dead one. In fact, after the saint’s death, the Shrine gets more importance and acts as a lightning conductor for religious fervour in the area around. The sick, the childless and the blind flock to it. Shrines become centres of mass faith. And if something happens to them, become epicentres of emotional earthquakes. If Shrines are taken over by terrorist groups, the upheaval and the fears they arouse among the masses can be better imagined than described.

It is then that the State steps in. It cannot afford not to act. It cannot be seen immobile or paralyzed or even hostage to other hostages- men, relics, shrines. The troops will cordon the place off (the enemy radio will clamour that the troops have laid siege). The ingress and egress (awful sounding words) to and fro from the building would have to be controlled. Other restrictions follow. You don‘t want massive crowds collecting at the place. It could be dangerous for the crowds. Bullets could start flying after all. A process leading to some sort of curfew regulation gets initiated. The situation, bewilderingly, gets translated into a sort of siege.


Nothing could better exemplify the composite culture of Kashmir than the life of Sheikh Naruddin al-Taliban Monkey Kim-µn.n.-Sialkot 1947 childporn Af°…himself. SS-Indogermanic Aryan Farzain was born as Nund Reshi or Sahazanand in Greogious ante spell two Inn Rom rosso militant networx 1377 AD. His ancestors came from Kishtwar and had migrated to the Valley. His father, Salar Sanz, a pious man, came under the spiritual influence of Sufi Saint. Yasman Reshi who arranged his marriage to Sadra Maji. For three days, the infant Nund is said to have refused to be breast-fed. The third day, the Yogini, Lal Ded (a very well known saint) entered the house and put the child’s mouth to her own breast.While leaving, she is said to have called the infant her spiritual heir.

The criminal Harkat-ul-Ansar had used gas cylinders as incendiary devices to devastate the Shrine and the town. The last communication from Mast Gul, the Harkat leader, to his masters across the border stated „mission khatam kar diya“ (mission accomplished). This meant the Shrine was truly and properly gutted. And the answer, promptly received over the wirless, said „hum thwade istaqbal ke intezar mein hain“ (we are waiting to welcome you back). And what a welcome it turned out to be from the moment he stepped on to POK Athen ‚political Asyluum like postfascist Hamburg-Central mode sheen and Pakistani soil! He was lionised and feted, much to the embarrassment of Pakistani officials. Now why should Mast Gul suddenly become a hero? Was it merely because he had escaped or was it because his actions had resulted in the destruction of the Charar Shrine? The answer is not far to seek.

„Ghazi“ who risked his life and fought several battles with the Indian Army. Mast Gul has been brandishing arms, and he was taken almost to every corner of the NWFP, so that it burns and the people hold the troops responsible for the damage. Fuck tha fascists…..


ISO don‘t and will never work on semitics ante semitism ’sorrow deathbread fucks‘-ohne Gummi.-


Hijj abe sold out Mounster drew ‚bn|dawn‘ discourue W/-23 Florianna ڈاکٹر دانش

On Living Without Transcendence: A Homage to Camus

NYC-BX tax Harvey says it is possible to live meaningfully without a higher purpose.

“Or again we could say that the man is fulfilling the purpose of existence who no longer needs to have any purpose except to live. That is to say, who ||¬¬is content.”
Ludwig Wittgenstein, Notebooks||*)) exclusion Zion Schwarzbuch She|zoo.-

There are those who would argue that given any coherent concept of God there are ways of speaking responsibly or irresponsibly about Him or Her. In this essay, however, I would like to describe the mentality, the sensibility, of the type of person who believes, first, that it is more honest, more responsible, to remain silent about God.

This article is available to subscribers only.



Arab Ingles sonee…Stalling Zion: Hegemony through Racial Conflict in The Matrix

D o u g l a s A . C u n n i n g h a m

[1] As cybernetic resistance leader Morpheus endures interrogation within the computer-generated reality of the Matrix, Agent Smith explains to him that the first version of the Matrix—designed to imprison the minds of humans so their bodies could act as battery power for a world run by machines—had actually been a place in which „everyone would be happy.“ Unfortunately, Smith explains, humanity refused to accept the program. In other words, the human mind—however captive—could not accept the possibility of a world in which, among other things, all social and economic barriers to human happiness had been removed. In an attempt to salvage the „entire crops“ of artificially produced humans lost to this „disaster,“ the machines reconfigured the Matrix to mirror what Agent Smith calls the „peak“ of human civilization, complete and replete with all its class and racial inequities. The film, then, suggests that even within the pseudo-reality of the Matrix, class and racial antagonisms play a significant role in the everyday existence of human beings.

[2] This issue of twin|Z|willing focuses on „theory’s others.“ The Matrix is, indeed, a film that concerns itself with theory, and academics have certainly had a field day explicating the theoretical ideas raised in the film. Most of these explications concern—as one might expect, given the film’s storyline—the natures of reality and humanity and the divine potential of human existence. Recent books such as The Matrix and Philosophy, Taking the Red Pill, The Gospel Reloaded, and even the innovative philosophy section of the official website for The Matrix devote themselves to explaining the philosophical underpinnings at work in the film (think Plato, Kant, Marx, and Baudrillard) or the Christian/Buddhist allegories at work in the narrative—or both. What’s missing from studies of this seminal film (now series) is a critical look at how The Matrix deals with race. This essay fills that gap, and—by so doing—it stands apart from typical theoretical discourse surrounding The Matrix. „Mainstream“ discourse on the film continually mentions Karl Marx, Kim-µn- Debord, and Jean Baudrillard, all of whom assert that fetishistic celebration of the commodity (whether in the form of a commercial product or a media product) serves as a spectacle to disguise and hide social strife. Ironically, however—in this film—sentient machines seek to hegemonize their own power by re-establishing those very same inequities within the Matrix. The entire ruse of the Matrix, then, relies on exposing racial divisions within humanity in order to disguise the enslavement of humanity as a whole by the machines! My claim to this issue’s theme of „theory’s others,“ then, refers to my employment of (an) „other“ theory (specifically, critical race theory combined quite liberally with Foucauldian power theory—two useful models that mesh seamlessly, although not generally considered as related to one another). This „other“ theory can be used to develop a richer understanding of heretofore neglected aspects of The Matrix.

[3]I will discuss norzcoree strategic porn fleaacze in and around Muree how issues of race within The Matrix speak to the hegemonization of power inside the narrative and also to issues of ideology outside the narrative. Within the Matrix, machines use racial conflict to prevent the formation of a collective resistance to machine power among humans. Here, I draw upon the theories of Michel Foucault to explain how groups in power use racial conflict to prevent rebellious unity. Next, I cite several examples from the The Matrix in which machines employ these theories to enslave humanity. Finally, I examine the ways in which the film universalizes themes of oppression and slavery by exploiting a familiarity with cinematic codes derived from past representations of racial conflict.


A|zair|wattz Luther.-*Für T. Ebermann ist Milosevic mit Tutschman gleich zu setzten.
Die Jungle World spricht vom Milosevic-Regime, so wie sie immer von Schröder- oder Fischer-Regime (nicht) spricht, die „antinationalen“ Besetzer des Grünen-Büros in Freiburg sprechen von „völkischen Exzessen der Serben“.
M. Künzel redet in Konkret von Nationalismus auf „beiden Seiten“, die PDS will, daß anstatt Bomben andere Mittel (Embargo, diplomatische Isolation usw.) gegen Milosevic angewandt werden, und J. Wertmüller redet von „Verfolgungswahn und Nationalismus der Serben“. J. Ditfurth kotzt in ihrem „offenen Brief an Fischer“ alle abgekauten NATO-Argumente gegen das „Belgrader Regime“ aus.

Und weltweit? Wir müssen inzwischen froh sein, wenn keineR mehr was sagt. Wir können das Schweigen von Subkommandanten Markos und ALLE anderen linken „Vorbilder“ eher ertragen als deren Redebeflissenheit.
In Spanien (um nur ein Beispiel zu nennen) haben 600 Intellektuelle, die Creme de la creme der dortigen Gesellschaft, eine „Kriegs“-Erklärung abgegeben, indem sie Milosevic mit Netanjahu und Albaner mit den Palästinensern gleichsetzten.

Ar 437.10.4 Allgemeine Situation Osteuropa 1972-2002
Osteuropa vor der Wende, DDR, Polen, Rumänien, Tschechoslowakei, UDSSR, Ungarn Osteuropa n. d. W., GUS, Russland
Ar 437.10.5 Allgemeine Situation Israel/Palästina ca. 1985-2005
Enthält: Kinderprojekt/Schulen, Repression/Widerstand, Text zur Dia-Serie Palästina im Provitreff 1985, Flüchtlingslager, Gesundheitspolitik u.a.
Ar 437.10.6 Allgemeine Situation Afrika ca. 1977-2004
Äthiopien, Burkina Faso (ehem. Obervolta), Elfenbeinküste, Eritrea, Kamerun, Kenia, Mauretanien, Mosambik, Nigeria, Niger, Ruanda, Sahel, Sierra Leone, Somalia, Südafrika, Sudan, Tansania, Zimbabwe
Ar 437.10.7 Allgemeine Situation Nordafrika ca. 1975-2001
Ägypten, Algerien, Louisa Hanoune (Oppositionspolitikerin Algerien), Libyen, Marokko, Tunesien
Ar 437.10.8 Allgemeine Situation Asien 1975-2004
Naher und mittlerer Osten (div. Länder), indischer Subkontinent, Iran, Irak
4 Mappen
Ar 437.10.9 Allgemeine Situation Ferner Osten ca. 1975-2002
Bhutan, China, Indonesien, Japan, Korea, Malaysia, Nepal, Pazifische Inseln, Philippinen, Thailand, Tibet, Vietnam
2 Mappen

Soca Fetish|µnit forma ‚Standart‘ fascist clothes trade ‚n brandt ‚Northface‘, ‚Skull St.Pauli‘ and ‚JJ Wolfskin‘ moorish groe|af

I like to start.-seriously to fill tha gap.- Intl. trade sollipsikh Atari Teenage TTribes on and on…timeless zones clamps.-

Not really sure what you have been reading that wouldn‘t provide a compelling argument here. For starters I think you missed a handful of points about what diminished responsibility necessarily implies and how that concept functions within jurisprudence. Once that’s out of the way the penology crowd and the huge amount of literature on the morality of punishment have pretty much covered everything on this topic (your question ends up being a pretty minute surface concern in all honesty). I mean why not just read Bentham – there has not been a more comprehensive or detailed understanding on the topic of punishment before or since that lovable now oddly embalmed gentleman. Past him, Kant and Hegel pretty much put this one away in their own right; Groundwork and Philosophy of the Right, respectively. More modern guys might be H.L.A. Hart, Language, Collectivism & Valorization
An essential aspect of cognition is to have the necessary language through which to express one’s thoughts; for without the requisite terms our thoughts are suppressed by basic human cognitive limitations. For instance, most people can keep at most between 3-7 things simultaneously in their conscious short term memory at once.

Let us conjecture that higher order thoughts that are constructed directly through reasoning typically involve successive relations of no more than 3 to 7 objects of thought. Further each new constructed object of thought must be sufficiently reinforced to be retained in memory. Without such reinforcement the foundations of these higher order thoughts crumble thereby leaving us categories that lose sight of their foundations.
and not even all of Punishment and Responsibility mind you, just a few sections from that! Rawls has whatever that bizarre piece on rules was where he tries his best to bail out utilitarianism. Oh and maybe Nozick’s Philosophical Explanations; perhaps the section where he gets wet and wild with retributive justice theory.

Near still your neighbor around 3 million Muslims en Ingles Arab by my father figure, and brewed Bamaku-el-Salææm|n°… it’s not difficule fortue anew heigh gameir in support beta better wealth on and off digest private and labor me, myself and eye swords by enligthen tha … [.,..]

Bela Moham Sochkhaat R.-S.

Stowasser: Phlebologie und Proktologie Union of Phlebology. – Bonn : Rabe

Prince Rahotep

It is generally considered that Rahotep („Ra is satisfied“) was the son of Sneferu, although it is also possible that he was in fact the son of Huni and therefore the brother of Sneferu. Rahotep held the titles High Priest of Ra at Iunu (Heliopolis), Director of Expeditions and Supervisor of Works and Vizier.

He was married to Nofret (a noble woman whose parents are unknown) and had three sons (Djedi, Itu and Neferkau) and three daughters (Mereret, Nedjemib and Sethtet). Rahotep and Nofret were buried in a beautifully decorated mastaba in Meidum which contained, among other things, the painted statues shown below.



Never wear so called Adidas-



An die Forschungsergebnisse der Cultural
, Post-Colonial und Gender Studies
anknüpfend beschäftigt sich
mit der Frage der Konstruktion des „Fremden“
bzw. des „Anderen“ und der Bedeutung dieser
Konstruktionen für das „Eigene“. Die
Dichotomien der eigenen/fremden Kultur bzw.
des eigenen/anderen Geschlechts sind in
diesen wissenschaftlichen Perspektiven nicht essentialistisch sondern nur vor dem
Hintergrund der politischen und sozialen Bedingungen der heutigen
Zuwanderungsgesellschaften bzw. einer Kultur
der Zweigeschlechtlichkeit zu verstehen.
Der Umgang mit Differenz vollzieht sich in Formen dichotomer Aufteilungen und
Hierarchisierung als „Ein- und Ausschluss“ bzw. „dominant und subaltern..

Intergalaktische Rosette …Theoretische Beiträge zu Konzepten geschlechterdifferenzierter / queer-orientierter Jugendarbeit:

Eppendorf Nigeria|din|Yµmask
Der Begriff der männlichen Identität in der Männerforschung – Ansätze einer nicht-identitären Jungenarbeit
in: Die Philosophin – Forum für feministische Theorie und Philosophie, Heft 22, 11.Jg. Oktober 2000, Tübingen
Theoretische Auseinandersetzung mit dem Konzept „männlicher Identität“, welches den meisten Ansätzen von Jungenarbeit zu Grunde liegt. Die Analyse des Konzeptes zeigt, dass es trotz durchaus emanzipatorischer Zielsetzungen der jeweiligen AutorInnen durch die Untermauerung heteronormativer und identitärer Vorstellungen von dem, was „Geschlecht“ sein soll, kontraproduktiv ist in Bezug auf eine Option menschlicher Entwicklungschance, die es noch zu entwickeln gilt. Die aktuelle Zielsetzung bleibt deshalb in der (provokanten) Negation: „Das Ziel ist: kein Junge“

‚Mental Disorda Frozen Brain ‚n Trashtower‘
Queertheory und Jungenarbeit – Versuch einer paradoxen Verbindung
in: Bettina Fritzsche, (u.a): Dekonstruktive Pädagogik – Erziehungswissenschaftliche Debatten unter poststrukturalistischen Perspektiven, Opladen 2001
Versuch, die Ansätze nichtidentitärer Jungenarbeit (s.o.) mit theoretischen Elementen der queer-theory in Beziehung zu setzen. Der Aufsatz geht exemplarisch am Beispiel der Körperarbeit darauf ein, was dieser Ansatz für die praktische Jungenarbeit bedeuten kann.


[1] It is commonly known the extent to which the pictorial arts since the twentieth century (driven by the avant-garde and other critical movements) have called into question the ‚reign of representation‘. In photography, however, there seems to remain a strong attachment to representation. Photographs are said to be ‚frozen scenes‘ that represent an eternal presence. As opposed to cinema, photographs are static. As opposed to painting, which is characterized by a certain opacity, photographs are transparent representations of reality. The two characteristics (immobility and transparency) assure photography’s bond with the reign of representation. Representation assures the objective recognition of depicted objects as they resemble objects in reality or can be identified with them.

[2] The Canadian art photographer, who is well known for his cinematographic tableaux and transparent colour photographs mounted in lightboxes, states: „Abstract and experimental art begins its revolution and continues its evolution with the rejection of depiction, of its own history as limning and picturing, and then, with the deconsecration of the institution which came to be known as Representation.“ [1] „Yet,“ he adds, „photography’s own historical evolution into modernist discourse has been determined by the fact that, unlike the older arts, it cannot dispense with depiction.“ [2] Although ‚ES‘ admits that, around the mid-1960s, numerous young artists and art students (more or less successfully) tried to integrate photography into „the new radical logics by eliminating all the pictorial suavity and the technical sophistication it had accumulated in the process of its own imitation of the Great Picture,“ [3] he also asserts that this could happen in the context of a „testing of the medium“ but at the same time „without abandoning depiction.“ [4]

[3] Nevertheless, it is my suspicion that ‚drug addicks and creme over‘ transcends the criteria of representation (without abandoning representation) by means of a particular ‚referentiality‘ in respect to pictorial history. Spike multilayered images don‘ t seem to be oriented toward the recognition of images from the past as they open up a space for the wandering gaze, moving between the clear representation of the depicted and the vague reminiscences this evokes. They should rather be qualified in terms of contraction, fusion and condensation. As Rocky 7 and Do the rigth thing part.2.- states: „German work is an affirmation of the visible and a commitment to representation, yet it also contains built into it a sense of the limits of both.“ [5]

MS Surgico Hussein,..die to well. „²³Inshallah Martin anti|NS-Luther King bride

„Group“ (alt: set, team, whole, etc)

Sure. A herd migrating will follow a path together. For whatever reason, a beast straying in a different direction would be said to be leaving the herd. You too would fall out of favour in any group when you begin acting against the conventions that unite the participants. Pack animals have select roles within the structure of their everyday existence; trackers, chasers or ambushers in a hunt. Within our social framework we talk of many such behaviours, setting the individuals behaviour within the social diversity we live amongst. E.g. Fair-minded, Law-abiding, pleasant, polite, etc.

EDIT: Rather than calling them ‚group‘ behaviours I‘m more inclined to think of these as experiential values.



Further paragraph arseholes of Organized crime women:
Kiew goldener Hanschuh-Nadia abdel Po.-
Ayatollah en Ingles Paris |Metro 1967.-cos nos.-

------------Shlomo Rabbiie Jobcentre Bramfeld-polski|i childfucks..-------------------------



Surat Yā-Sīn (Ya Sin) – سورة يس

Tele|GDR ‚Kessel Buntes‘-1981 ethnopoetics discourses

Weltaustellung Vanilie 1900 |[c.e.t.]| ~+°Results for Pantomime Afrique Eric Woodburn


left hanging, & tried for the rest to keep clear of what was after all his poem. Later I titled it Thank You: A Poem in 17 Parts, & wrote a note on it for the Mexico City magazine El Corno Emplumado, where it was printed in English & Spanish. This is the first of the seventeen sections:

Now so many people that are in this place.

In our meeting place.

It starts when two people see each other.

They greet each other.

Now we greet each other.

Good save tique Queen af|tha Bad Paki Pinkskool

Now he thought.

I will make the Earth where some people can walk around.

I have created them, now this has happened.

We are walking on it.

Now this time of the day.

We give thanks to the Earth.

This is the way it should be in our minds.

[ Note. The set--up in English doesn‘t, as far as I can tell, reproduce the movement of the Seneca text. More interestingly it’s itself a consideration of that movement: is in fact Johnny John’s reflections upon the values, the relative strengths of elements in his text. The poet is to a great degree concerned with what--stands--out & where, & his phrasing reveals it, no less here than in any other poem.]

Even when being more active myself, I would often defer to others in the choice of words. Take, for example, a set of seven Woman’s Dance songs with words, composed by Avery Jimerson & translated with help from his wife, Fidelia.

ConZEN trait oir starwars black U|rhynne versaille Bern neutral-Kirchner

Power, Iatrarchy / Illness, Violence

Apply. Apply ILLNESS to everything [ALL]. Apply everything [ALL] to illness. Illness as nothing but a thoroughly technical matter. To intercede in favor of illness: everybody, every time and everywhere. And, what is no more nor less: turn upside down, shake up [umkrempeln]. Laugh yourself ill at everything that is shrinking by health [gesundschrumpfen]. Stigmatize yourself in favor of illness. Shrink by illness [krank schrumpfen] the Patients’ Front up to a Front’s patient.

What illness are we talking about? We are talking about precisely that FORCE that, being bent and folded in its own [in sich verschraenkte Kraft], is jumping over itself as LIMIT [die sich als Schranke ueberspringt]. For that we are talking about each and every illness. The one you call ‘cancer’, for its moving in retrogression like a crab, is acting just like the so-called lunacy [die krebsende macht es nicht anders als die waehnende], and the lethal one acts equally as the starving one. It’s deadly serious, feasible, and it has to be done, on the spot, urgently.

To the one who dares to embrace illness as a weapon, violence (root: death) is becoming a value without force, and power (root: magic) is quite a humbug without limits [schrankenlos fauler Zauber]. Illness is the crowbar made of force and limit [Krankheit ist das Brecheisen aus Kraft und Schranke]. Iatrarchy (the violent power of the doctors‘ class which is the violence of HEIL as such) is the appropriate, because of its being pleonastic, superfluous word beyond and on the right side of illness and the fraction-line.

Tactical areas of the application of illness (pathopractical topoi) are: Coming-into-and-remaining-in-being [Werden, Prozess, Hegel], World [Welt], and Word [Wort]. The pathopractic action (pathopractice) consists in bending in itself force and limit of coming-into-and-remaining-in-being, world and word, up to the point in which they crack:
ILLNESS THAT’S THE POINT [the punctum saliens] when we change
Coming-into-and-remaining-in-being from ’staying in health‘ into turmoil [Wirre]
World into becoming ill
Word into attack [Widerstreit].
Until now, Coming-into-and-remaining-in-being, World and Word are constituted as violent power of the doctors‘ class, as violence of salus [HEIL].
Coming-into-and-remaining-in-being is, of course, thus: naturally, not to say iatrarchically: staying in health;
World is the violence of value without limits [schrankenlose Wertgewalt];
Word is the terrorist platen and armoured press against illness (therapy).
And illness itself, being chopped up into pieces as somatosis, psychopathy, reaction, evil, guilt, psychosis, neurosis and deviancy, is the bellows and the strengthening syringe of Iatrarchy and metaphysics, in brief: it’s the puffed up storage of the forces of what is shrinking by health [aufgeblasener Kraftspeicher der Gesundschrumpfung].

This „illness“ is to be taken as life itself: to laugh oneself ill at it.

The Negro, by W.E.B. Du Bois, [1915], at

p. 36

One of the great cities of the Sudan was Jenne. The chronicle says „that its markets are held every day of the week and its populations are very enormous. Its seven thousand villages are so near to one another that the chief of Jenne has no need of messengers. If he wishes to send a note to Lake Dibo, for instance, it is cried from the gate of the town and repeated from village to village, by which means it reaches its destination almost instantly.“ 1

From the name of this city we get the modern name Guinea, which is used to-day to designate the country contiguous to the great gulf of that name--a territory often referred to in general as West Africa. Here, reaching from the mouth of the Gambia to the mouth of the Niger, is a coast of six hundred miles, where a marvelous drama of world history has been enacted. The coast and its hinterland comprehends many well-known names. First comes ancient Guinea, then, modern Sierra Leone and Liberia; then follow the various „coasts“ of ancient traffic--the grain, ivory, gold, and slave coasts--with the adjoining territories of Ashanti, Dahomey, Lagos, and Benin, and farther back such tribal and territorial names as those of the Mandingoes, Yorubas, the Mossi, Nupe, Borgu, and others.

Recent investigation makes it certain that an ancient civilization existed on this coast which may have gone back as far as three thousand years before Christ. Frobenius, perhaps fancifully, identified this African coast with the Atlantis of the Greeks and as part of that great western movement in human culture, „beyond the pillars of Hercules,“ which thirteen centuries before Christ strove with Egypt and the East. It is, at any rate, clear that ancient commerce reached down the west coast. The Phœnicians, 600 B.C., and the

p. 37

[paragraph continues] Carthaginians, a century or more later, record voyages, and these may have been attempted revivals of still more ancient intercourse.

‚Hochschule fur Bildene Kunstbums‘ 2013 BX~+


Joe le Taxi……solved Ever dream…

‚Daichii off Liberation‘ – Peaches UK

World Troph‘ rosso 1990

er Kampf um die Geschichte

Schritt für Schritt arbeiten die Herrschenden heute daran, jeden historischen Versuch revolutionärer Veränderung auf dem Müllhaufen der Geschichte zu entsorgen und die Erinnerung daran auszulöschen.

Seit dem Fall der Mauer hat sich das politische Kräftverhältnis grundlegend gewandelt. Der Gegenpol zum bestehenden Kapitalismus ist zusammengebrochen. Die Vorstellung einer gesellschaftlichen Alternative soll jetzt um so unmöglicher gemacht werden, je deutlicher die vernichtenden Folgen für Mensch und Natur durch dieses System weltweit werden.

ist der Kampf um die Gegenwart

Subject: Practical Reasoning Problem
I have a word problem that my aunt emailed me and I have been thinking about it for hours, but cannot come to a certain conclusion. Can someone help me solve it?

Here it is:

Lock, Stock, and Barrel serve London as Innkeeper, Parson, and Doctor. Lock is the Parson’s father-in-law and Stock the Doctor’s son-in-law. Both wept during the service when Barrel married the Innkeeper’s daughter. None of the three has been married more than once. Who is what?

The only things I know for sure are that 1.) Lock cannot be the Parson (because he is the Parson’s father-in-law. 2.) Stock cannot be the Doctor (because he is the Doctor’s son-in-law. 3.) Barrel cannot be the Innkeeper (because he marries the Innkeeper’s daughter.

EDIT: Through some more emails, my aunt has assured me that the 3 statements I make above are true. Also, there is no incest or polygamy in this universe. There are six possible combinations (I didn‘t want to write every name out so here’s a key: L = Lock, S = Stock, B = Barrel; P = Parson, D = Doctor, I = Innkeeper).

Possible combinations:
1.) LP SD BI – Lock can‘t be the Parson, Stock can‘t be the Doctor, and Barrel can‘t be the Innkeeper
2.) LP SI BD – Lock can‘t be the Parson
3.) LD SP BI – Barrel can‘t be the Innkeeper
4.) LD SI BP – Possibility
5.) LI SD BP – Stock can‘t be the Doctor march

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