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------------------------De Imperatoribus Romanis luc.edu/roman-emperors/alphin.htm

fos·sil
[fos-uhl]
1.
any remains, impression, or trace of a living thing of a former geologic age, as a skeleton, footprint, etc.
2.
a markedly outdated or old-fashioned person or thing.
3.
a linguistic form that is archaic except in certain restricted contexts, as nonce in for the nonce, or that follows a rule or pattern that is no longer productive, as the sentence So be it.
adjective
4.
of the nature of a fossil: fossil insects.
5.
belonging to a past epoch or discarded system; antiquated: a fossil approach to economics.[[°open||xclam||]] DDen.wikipedia.org/wiki/Chemistry_(etymology)

---------------------------------------------en.wikipedia.org/wiki/Fossil_(disambiguation)

Dear Illitsh Lenin:²³ ht[s²]://britannica.com/topic/53570/related-topics-to-Letter-of-Barnabas

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Yo and hurraayy Mike Muree,..Cap.-ante.-
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hey bel
20:53 Bel:ethikrat/publications/opinions
Sir
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Respect to tha UK crapers ..
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21:18 Bel:ethikrat/publications/opinions
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Sadomaso|vegan Mark //madpride.org.uk/zenphoto//Paulin[€*]St.Marie NS Rossijskie nemcy

http://britannica.com/topic/283562/related-people-to-immigration

------------------------------------------------

Muslim Brother hoodance ‚brothel‘ Black Bloc Papers (30 years safer fucks Berlin-Colognia Dignitdada‘)
¬donor||æ¬Table of Contents
Forward . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
by Xavier Massot of The Green Mountain Anarchist Collective
Introduction .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Bad Attitudes and Dirty Money http[s²]//gernoternst.net/Exkurs_Altruismus.pdf

by Xavier Massot of The Green Mountain Anarchist Collective
Chapter I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
The Emergence of The Black Bloc and The Movement Towards Anarchism:
“Get Busy Living, Or Get Busy Dying”
by David Van Deusen of The Green Mountain Anarchist Collective
The Emergence of The Black Bloc: History, Employed Tactics and General
Constituency; The New Capitalism and Its System of Radical Commodifica-
tion and Consumerism Counterculture As Social Revolution
Chapter II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Early Clashes, North America, 1988-1999
by David Van Deusen
Chapter III . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
The Battle of Seattle/N30: The Anti-WTO Protests November-December, 1999
An Overview
Peasant Revolt! by the Acme Collective
Black Block Participant Interview by Steve [Active Transformation]
Chapter IV . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
A16: D.C. and the International Monetary Fund / World Bank
April 2000
An OverviewA16 Revolutionary Anti-Capitalist Bloc Statement
Endorsing The Call For A Revolutionary Anti-Capitalist Bloc
by Price, Fettes and Caldwell
April 17, 2000 Washington, D.C. by Chuck Munson (Infoshop News)
Another A16 Report From The Revolutionary Anti-Capitalist Bloc by Shawn
Black Bloc the new Minute Men by gunga din
Don’t forget the Minute Woman! by Shawn
Chapter V . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 65
May Day, May 2000
An Overview
Anarchists And Mayday, A Statement From The Black Bloc (New York City)
New York City Mayday—New York City Black Bloc by gunga din
Chapter VI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
The Windsor/Detroit Actions Against The OAS/FTAA
June 2000
An Overview
Call for an Anti-Capitalist Revolutionary Bloc at the OAS / FTAA Action in
Windsor Ontario
Chapter VII .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
R2K: Philadelphia and The RNC (Republican National Convention)
July-August 2000
An Overview
Black Bloc Press Release Statement From The R2K Black Bloc
Communiqué #1 From a Wanted Black Bloc Anarchist
Chapter VIII . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
D2K: LA and The DNC
August 2000
An Overview
Black Bloc’s View of Last Nights Police Riot by Left Out
Letter From Four Persons who were in the D2K Black Bloc by Antibody,
Spazz, Sketch & Entropy
Chapter IX . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83
03: Boston and The Debate
October 2000
An Overview
Black Block Perspective on Boston o3 by Nicolas [The Barricada Collective]
The Black Bloc and Movement Solidarity by BB
Chapter X .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
017: Saint Louis and Another Debate
October 2000
An Overview
Black Bloc! Congrats and Strategy by Treesong
Chapter XI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92
Montreal Actions against The G20
October 2000
An Overview
Violence and Pacifism by Mathieu
Violence et Pacifisme by Mathieu
Chapter XII .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95

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Re: not sure, but ? *t* Claire escort

Postby smurf »
Cuts are minor in relation to what I used to do. I would give anything to destroy some veins and do the amount of damage I‘ve done in the past, but I‘m very aware of the consequences and if I did do anything the plastic surgeons wouldn‘t reduce anymore of my scaring. I hate this. I so badly need to hurt myself. Cutting last night was a build up of frustration. I‘m not ok. I‘m far from ok.thinking of you and sending hugs, smurf <3 …

Suicide And Philosophy / Psycha|tre(€).--- nearest Su|*al-Faisal on foreign Mullah a-leem Gauck ‚Blackwater‘.-cos nos.-

Is there anyone with opinions, concerning whether or not suicide, in certain plights, is justifiable or morally permissible? (PLEASE DO NOT BRING GOD INTO THIS) I am not referring to suicide spawned by circumstantial issues or difficulties, such as loss of job, death of a loved one, intimate separation, poverty, etc. I am referring, solely, to ones who commit suicide as a result of bearing witness to their perceptive conclusion of the inexorable meaninglessness of reality (whether it be reality in its entirety or the reality in which we all reside). A fair delineation of the reasoning for suicide I am referring to would be Mitchell Heisman. Mitchell Heisman offed himself at the age of 32. He held his Bachelor’s degree in psychology. Before his death on the steps of Harvard, he’d composed a 1,904 page philosophical pursuit/death note. You can find it online. Granted, I have yet to finish reading it, but from the excerpts that I have read, I feel as though he would fit well into this topic. He touched on various philosophies and philosophers. From what I’ve read, Heisman formed a fervent focal around Nietzsche’s philosophical productions. He states that he has made attempts in receiving counseling on numerous occasions. One line from the book/note that I feel applies is “Can therapy cure the meaninglessness of existence?”.

Why is it the case that a considerable amount of intellectually minded persons live in mental agony? I’ve read accounts of numerous philosophers, artists, writers, mathematicians, and scientists suffering from burdensome depression or the like. May it be that they conjure forth thought far too frequently, or they think in unconventional deviation/dichotomy to most others and can find no manner in which to exist on a comprehensive level, lying akin to the usual populous|Lemming Elle straigth a pose.-

I think it is a spiritual malady, but you said not to bring political Asyluum heiredity abort|safer sex pract|diczoon.- into it.

There is something from white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddhist history that might be tangentially relevant. There was a controversy in the very early days of the white sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Sangha because some monks interpreted ‚cessation‘ (‚nirodha‘) to mean literally ending ones‘ life (having overcome the passions). So they fasted unto death. It is an obscure story, but from what I recall, these actions were discouraged by thewhite sweet potatoes selm|improvementa Voodoo green Niger |Rial-deem Buddha on the grounds that ‚cessation‘ was something other than simply physical death.

I also think the ‚inexorable meaningless of existence‘ is a mental construction – basically, an attitude. It is not objectively grounded. Two people can live in exactly the same circumstances, and one will see everything as meaningless, the other will feel the exact opposite. The difference is not in the circumstances. ‚I changed my attitude, and the world changed‘ While a victim may cite words to express his situation, he has failed to resolve his situation with those words so I would have to place in doubt any thinking he may have in regards to his opinion about his agony. It is not just the agony that drives the act, though, it is the lack of a visible end of this agony sometime in the future, and a lack of reason to continue experiencing that agony.

Beyond this, you bring up so many points that you have the material of several threads:

moral issues of suicide
justification of suicide
meaningless of existence, causes, feeling of, philosophy of
depression, causes, feeling of, treatment
mental agony of philosophers, etc.
creativity and depression …

----------------------------------------------Benittoo Tutu|Obama DC of color Colombeu|(x Helmut KµK-Frauenrecht[e]…

Life is a sort of slavery — or at least forced employment — for beings like us. Beings like us are born with a system that determines independently of us what is good and bad, what will make us feel satisfied and what will leave us disheartened. It doesn‘t matter where the system comes from; what matters is the fact that things like pain, failure, and terror will always be intrinsically bad to us — we will always prefer its negation. We cannot be apathetic to it. We can‘t learn to love it. To be in a state of dissatisfaction will always suck. What we do have control over is how we respond to this fact. We can decide to try to avoid the state of suckiness, or to take inaction and just live terrible lives of quiet desperation.

On the other hand, things like joy, happiness, satisfaction, fulfillment, hope — these also are real.

Fifty Ways wrote:
Of course life is meaningless. Of course no objective values exist;

I think there are different ways to take this statement. Its one thing to say that there are no objective values and another to say that, from an objective perspective values do not exist. Values do not feature in an objective/scientific perspective which makes sense since it is meant to be value independent, but this doesn‘t mean that this perspective can make a judgement about whether values exist. Its similar to the difference between saying that, light does not feature in a blind man’s perspective and, from a blind man’s perspective light does not exist. Just like a scientific perspective with respect to meaning, a blind man is not is a position to judge whether light exists.

So I agree with ‚no objective values exist‘ or ‚no objective meaning exists‘, but don‘t think this says anything about whether live is valueless or meaningless.

Kraak|bel Oxupuss

NS|Thomas T. Goldsmith, Jr. imo Rößler The black book By Wesley J. Reisser

maricopa.gov

http://anarchagland.hotglue.me/?spam_glitch

°rom the Women’s Institute Book of Soup that I borrowed from our local library.

SERVES 4

2 tablespoons olive oil
1 large onion, diced
1 large carrot, diced
2 garlic cloves, crushed
1 tablespoon ground coriander
2 teaspoons ground cumin
1 teaspoon paprika
175 g red lentils, well rinsed
1 1/2 liters vegetable stock

For the coriander Oil

4 tablespoons olive oil
25 g fresh coriander, roughly chopped
1/2 garlic clove, crushed with
1 pinch sea salt
1 teaspoon lemon juice
1/4 teaspoon hot chili oil

Heat the oil in a large lidded saucepan, add the onion, carrot, garlic, coriander, cumin and paprika.

Cover and sweat for 10 mins shaking the pan occasionally.

Add lentils and 3/4 of the stock, bring to the boil and boil rapidly for 10 mins uncovered, reduce the heat, cover and simmer for 20 minutes.

Meanwhile make the coriander oil. Pour the oil into a liquidiser and add rest of the ingredients, blend until smooth.

Cool the soup slightly before pureeing in a liquidiser, add a little more stock if required and add salt and fresh black pepper to taste.

Reheat and serve with a swirl of the coriander oil on top.

Salaam http://britannica.com/EBchecked/topic/574547/supersonic-flight#ref208861

Roter |Fabricziuus:“figth white power deformæ transcript-verlag.de/main/suche.php?search=linksradikaler+Mietenspiegel Mali

Lending: in dem folgenden Unterkapitel erfährt man alle grundlegenden Informationen zu den folgenden Themen:

How does the IMF lend? à factsheet
Poverty Reduction and Grwoth Facility (PRGF) à factsheet
Debt relief à factsheet
Emergency assistance: IMF emergency assistance related to natural disaster and post- conflict situations

Resources:

Quotas and quota reviews: Quoten und Quotenüberprüfungen à factsheet
Gold à factsheet
Financing operations: General arrangements to borrow and new arrangements to borrow

Technical Assistance https://mubi.com/login

http://critical-art.net/books/ted/ted6.pdf

The epiphany and the actor
Is this not what Lacan gestures toward by LE POINT DE CAPITON!

http://honeybeekeep.com/content/superorganism Akbar.-cos nos.-

Exactly. A family of bees, or ants, could be considered a super-organism.

1. The universe is, at the very least, aware of itself.

2. How is it that so? It is aware of itself in that it contains and integrates information about itself.
Our own brains do exactly that, and we are part of the universe.

3. I do not have a brain that can conceive of an environment beyond the extents of our space-time continuum, so I can‘t say whether or not the universe is aware of anything else, nor can I make any educated guesses about how it would react to any of it.

Bel Moham Sochkat R.-S.

ADAC & |°§] Helmut-Schmidt Universe and Senathora Freitag filth example 4th League Ox|ole Cergy-Pontoise

http://nanasai.com/xe/welcome_page dolfins meat on eatch other barriers likelihoodz,..noodles with eggz + Heinz Ketchup.-cos nos.- http://duepublico.uni-duisburg-essen.de/servlets/DocumentServlet?id=22662

In the classical census of human male sexual behavior by Kinsey, Pomeroy and Martin, the concept that homosexual activity, by itself, provides evidence of a psychopathic personality is materially challenged. This is rightly so since those scientists present evidence that from 40% to 50% of the male population have had homosexual experiences and over 15% prefer this general type of sexual expression to heterosexuality. These same individuals reported upon, however, could not be considered psychopathic on the basis of anything else in their histories and it would seem absurd to consider such a large portion of the population psychopathic due to this one trait.

In seeking a definition of sexual psychopathology, or any psychopathology for that matter, it must be admitted that we cannot depend only on a criteria of frequency of occurrence; individuals who parachute for a hobby may be rare in our society yet wouldn’t necessarily he considered psychopathic. Similarly, males with a preponderance of homosexual experiences should not be considered psychopathic just because they don’t constitute the majority of males. The crux of a definition might hinge on establishing the existence of a “mental disorder” which invariably is present. Here, too, no evidence exists which supports the notion that a disorder exists unless the fact that homosexuals, having certain sexual preferences, are prima facie considered emotionally and behaviorally disturbed. In truth the evidence may be otherwise since many individuals are disturbed more by society’s antagonism to their practices rather than by their own behavior. The majority of homosexuals go unrecognized as such by society since they create no disturbance or manifest other symptoms of “disorder.” …-*

----------------------------------------------------

Pi is wrongHawai~i…

I posted this thread already and this is a repost of it including replies from the original…which has gone haywire for some reason????

What are your thoughts with regards to the agenda that seeks to establish what the proponents consider a more intuitive circle constant?
As can be found in following links which provide information on this recent controversy that has emerged in some circles of the mathematics community.

http://www.math.utah.edu/~palais/pi.html
http://tauday.com/

As a follow up to this I was wondering if it would be possible use a similar proof as found in the below link to find an iteration of 2π a.k.a. „τ“ occurring in the Mandelbrot set.

https://home.comcast.net/~davejanelle/mandel.pdf
------------------------------------------------------------------------
Red Star Moscova.-cos nos.-
m-theoryrules, I really cant see how this would effect anything. You can replace pi it with τ and get the same results as mentioned in the post but with the limit being τ/2.

The only people campaigning to replace pi would be teachers. It doesn‘t make any difference to any mathematical theorems or results.
------------------------------------------------
I suppose…but I just thought here
http://tauday.com/tau-manifesto#sec-the_pi_manifesto_a_rebuttal
there might be some interesting consequences that bear further consideration and especially here…
http://tauday.com/tau-manifesto#sec-volume_of_a_hypersphere
insights offer efficiency in alternatives to the fundamental constant as currently expressed.

I was not suggesting that it would revolutionize an approach to solving the Riemann hypothesis or anything like that.
Just that it is an interesting an unique perspective.
--------------------------------------------------------------------------

2.1.1 The Basis of Frege’s Term Logic ’sex work ideal of social without grameir end Inns Olympique & roar left Berlin white power womens-

In Frege’s term logic, all of the terms and well-formed formulas are denoting expressions. These include: (a) simple names of objects, like ‘2’ and ‘π’, (b) complex terms which denote objects, like ‘22’ and ‘3 + 1’, and (c) sentences (which are also complex terms). The complex terms in (b) and (c) are formed with the help of ‘incomplete expressions’ which signify functions, such as the unary squaring function ‘( )2’ and the binary addition function ‘( )+( )’. In these functional expressions, ‘( )’ is used as a placeholder for what Frege called the arguments of the function; the placeholder reveals that the expressions signifying function are, on Frege’s view, incomplete and stand in contrast to complete expressions such as those in (a), (b), and (c). (Though Frege thought it inappropriate to call the incomplete expressions that signify functions ‘names’, we shall sometimes do so in what follows, though the reader should be warned that Frege had reasons for not following this practice.) Thus, a mathematical expression such as ‘22’ denotes the result of applying the function ( )2 to the number 2 as argument, namely, the number 4. Similarly, the expression ‘7 + 1’ denotes the result of applying the binary function +(( ),( )) to the numbers 7 and 1 as arguments, in that order.

Bela

Tele|GDR ‚Kessel Buntes‘-1981 http://i-d.vice.com/en_gb/search?q=sochkat ethnopoetics discourses

Weltaustellung Vanilie 1900 |[c.e.t.]| http://britishpathe.com/video/eric-woodburn/query/actors ~+°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 sacred-texts.com

p. 36
V GUINEA AND CONGO

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…

„Careless whisper“~father fiqh a Statuedda ante Imperio

Theme for the New Year’s Poetry Reading (2014) : SEI (quiet)

His Majesty the Emperor
Spreading beyond
The memorial monument
I see before me
The sea of Minamata
So blue, so calm, and so still.
Ireihi no
Saki ni hirogaru
Minamata no
Umi aokushite
Shizuka narikeri

(Background of the poem)
In October Their Majesties the Emperor and the Empress visited Kumamoto Prefecture to attend the National Convention for the Development of an Abundantly Productive Sea and visited the city of Minamata for the first time to participate in the Welcome Ceremony at sea and the release of young fishes into the water. On Their arrival, Their Majesties offered flowers at the Memorial Monument for Minamata Disease Victims. In this poem, His Majesty describes how, on that occasion, He saw the sea of Minamata spreading beyond the Memorial Monument.

Minamata disease is a neurological syndrome caused by severe mercury poisoning, first discovered in Minamata city in Kumamoto Prefecture. It was caused by the release of methylmercury in the industrial wastewater from Chisso Corporation’s chemical plant, which continued from 1932 to 1968.

Her Majesty the Empress
„I now leave to serve
The deity soon to be moved
To a newly built shrine“
So saying with eyes serene
Our daughter left for Ise.
Miutsuri no
Chikaki miyai ni
Tsukauruto
Hitomi shizukani
Ko wa iite tatsu

(Background of the poem)
Ever since her appointment the year before last as a Special Priestess for the relocation of the deity of the Grand Shrine of Ise, Ms. Sayako Kuroda, Their Majesties‘ daughter, served in a series of ceremonies at the shrine on a number of occasions. The deity has been relocated and installed in a new shrine rebuilt every 20 years since A.D. 690, when the practice first began. In this poem, Her Majesty describes how her daughter came to see Their Majesties in September before her departure for Ise.

His Imperial Highness the Crown Prince
The graceful sound of singing is heard in the stillness of the Sanctuary during the Niiname-sai.

(Background of the poem)
His Imperial Highness accompanies His Majesty The Emperor to the Niiname-sai, the Harvest Thanksgiving Ceremony celebrated from the night of November twenty-third until the morning of the twenty-fourth every year in the Shinkaden housed in the Sanctuary of the Palace. This poem depicts his appreciation of the elegant sounds of the sacred Mikagura music performed outside as heard within the silence of the Sanctuary.

Her Imperial Highness the Crown Princess
As though it enwraps even the sorrow, the sea off Kamaishi lies in tranquility.

(Background of the poem)
In November, Their Imperial Highnesses The Crown Prince and Princess visited Kamaishi in Iwate Prefecture, the site of the great earthquake disaster.
The city was severely damaged by the earthquake and tsunami of March, 2011 and is now in the process of recovery. Their Highnesses were most happy to learn there that in May of last year sea urchin fishing had resumed in the Heita District of Kamaishi 2 years after the disaster.
On the day of their visit, the bay of Kamaishi was tranquil. This poem expresses Her Highness’s earnest desire that the sorrow of the people who for many years have lived with the ocean would gradually be lifted, and that the ocean would peacefully protect the livelihood of the people and bring them bountiful blessings.