using yu. this z your place..things gone mad
isoäitikin, onhan meilä vielä matkaa. puolentunnin päästä on kesä ja sitte tulee talvi
hoida sinä lapsia ja ketä niitä on jokaisella ihmisellä on
kieli ja mieli jota vain hän ymmärtää en minä muuten voi ihmisen arvoa käsittää.. en haluaisi pois seksuaalisuudesta mutta
ei ole muuta tietä . olen aina epäilyt että seksittä elävistä ihmisistä tulee härhälaisiä ja hörhököisiä. sotaisia ihmisiä ja kaikkea hassua

toisaalta uskon jumalan johdatukseen joten
mutta eivätkö jumalan johdatukseen uskovat ihmiset juuri ole hörhöläisiä?
en tiedä niin on jumala on sekä paha että saas nähdä. ehkä olen laiska. fatalistilla on kaksi mahdollisuutta. jättää tekemättä kaikki niin tai sitten tehdä. sinänsä outoa että joutuessani tekemisiin suomalaisten kanssa seksuaalisuus katoaa jonnekin? siis

chinas mandate from heaven

japanese military air mission will be accepted as earthquake relief pusp
offer withdrawn. do u have weapon?

Jos sinä kerran elkäät seksuaalisuutta niin silloinhan olet harvinaisenonnellisessa asemassa

I am fully equipped for the highly emotional experience. I disappear deeper and deeper into the whiteness of the landscape, with the sites opening in the subtle and repetitive rhythm of images, voices, and music. Everything is short, clean, just the basics. I travel through the emotional labyrinths that emerge from the intestines of linked networks. I share the rhythm of these parallel, flickering landscapes revealed in front of me, intriguing me, seducing me with their spaceless speech and imagery. No emotion, just a glimpse of it, no feeling, just the pain of it, no happiness, just the sound of it, no talk, just the word of it, no passion, just the climax of it. The intimate landscapes play with my illusions of mobility, possession and boundlessness, surprising me with their inner history and touching me with their surprising analogies. A network of liquid emotion, a fusion of the visible and the invisible. The bonds between the incongruities and spanned incommensurables may seem playful, but they are not innocent. Playfulness is just a mask for a very serious adventure taking place at the intimate landscapes. There is a clear threat of emotional attachment. Who provokes me and who gets provoked? Who fills me with lust and who is lustful? Who is mobile and who is frozen? Danger resides in the intimate link.

Throughout history, the main physical reaction of man encountering artificial creatures has been described in terms of a sudden immobility of his body: perceiving wonders, artificial creatures, monsters and other heterogeneous hybrids, the spectator becomes frozen, immobile, inactive, lifeless even. Petrifaction myths are one of the most famous and powerful disclosures of such danger; unnatural and demonic fusions of spirit and inert matter, some creatures possess the power to freeze man’s spirit and turn him into dead stone. Medusa's head as a strange combination of animal and human features, Agipa - the iron copy of the wife of the Spartan dictator Nabis (notorious for her deadly embrace of the stunned subjects), and Hephaestus, the iron man from The Iliad are just a few examples of such danger. Their terrible effects are usually in service of powerful rulers and dictators who, with the aid of their artificial aligns, not only fill their subjects with terror, but take possession of them in their immobile state, and metaphorically steal their spirit of life and freedom. Artificial creatures play an important part in the mythological structure of the world, symbolizing "transgression, a breakdown in hierarchy, a symbol of crisis and undifferentiation."[1] Old myths and religious stories render this undifferentiation in a special way: the disclosure of a monster’s body turns the relationship between earth and heaven (man and god) upside down, opening a subversive perspective on the fundamental questions as regards the human relationship with the divine. This perspective becomes even more radical, however, in case of physical monsters made by man (and designed according to the architecture of his technical imagination and virtuosity). Physical creatures made by man conform to the old Aristotelian scheme of spirit, form and matter, the scheme which influenced the philosophical perception of the difference between life and non-life all the way to Descartes and the modern disclosure of the animal machine.[2] It is, however, not the arrangement of its parts that makes the automaton rare, extraordinary and monstrous. "Rather it is the fact that matter formed by artificial means and moving of its own volition would seem to be endowed with spirit."[3] Having set the boundaries (life and non-life , nature and artificiality, man and god, the microcosm and the macrocosm) throughout the history of a unified, macrocosmic world, the hierarchy 'spirit - matter - form', becomes threatened by these creatures, and this is precisely where their dangerous monstrosity appears. Their dangerous link with artificial demonic forces (spirit) could radically transform the unified world of similarities, e.g. between things and words (Foucault), or the human and the divine, turning it upside down, "as if there were any unhappier situation than that of a man under the domination of his own inventions.

I want to share you: Historical context of the encounter

Very interesting examples of the new body/machine relationship can be found in 17th century curiosity museums, followed by anatomical museums of the Enlightenment. In these collections, the dangerous monstrousness (link) is present only as the product of an optical deceit, as a feint of art as well as of philosophy. In the 17th century, monsters no longer appeared as the site of horrible disruption, but in deforming mirrors, automatic theatres and caoptric machines, as for example in the Musaeum Kircherianum housed in the Society of Jesus College in Rome, established by Athanasius Kircher (1602 - 80). Even though Kircher was still dedicated to the allegorical unification of all world religions and philosophies (and his position differed from the encyclopaedic dissection and classification of exhibits in the late Enlightenment), it is very interesting to observe the rhetorical, metaphysical and social structure of the artificial creatures (automata) in his complex allegorical universe of a museum. A universe, of course, that is already flirting with the scientific disclosure of optical illusions as employed by Descartes and other rationalist philosophers. The artificial and monstrous exhibits were mainly located in the so-called "Class Nine" of the Museum, which was called "Instrumenta Mathematica". This kind of discoursive context clearly indicates a change in the understanding of the artificial and its role. From then on, artificiality was understood as a product of technical genius and philosophic mastery. By means of optical illusion, most of such machines (called machinemata or mechanical contraptions) served the purpose of turning spectators into monsters and animals (the prime automata of that time), deforming people’s bodies or combining them with other bodies, animals and objects. "I myself have this machine which has rapt everyone in great admiration when they see instead of their natural face, the face of a wolf or a dog or another animal."[6] The machine is visible, and transparently articulated in a way that its form and faculties are not. Its occluding surface is removed to reveal the inside, with the key components enlarged or disassembled in an "exploded view" employed as early as by Leonardo. "The theatrum or theatre, whose etymology links it with beholding, wondering, and contemplation, is, as many titles of the period indicate, the natural place of the machine.

Even for the modern cartesian and rationalist perspectives that introduced a body without secrets by employing anatomical and rationalist procedures or the mechanism itself, the issue of hybrids remains a problematic one. I am disclosing you, it is I who produced you in the first place, I want to understand you, I want to share you, and what are you doing to me?

Despite the modern "scientific" and "anatomic" disclosure of the artificial, the excess of immobility remains. More even, it could paradoxically be read as one of the main bodily symptoms in the distopian history of modernity, having reached one of its peaks in the romantic descriptions of the terrifying (unheimliche) encounter of the human and the artificial.[20] The intervention of the artificial Other becomes dangerous, e.g. for the mesmerised Maria in Hoffmann's Der Magnetiseur or the poet Nathanael in Der Sandmann, the story about the artificial woman named Olimpia: "In her walk and posture there was some rigidness and stiffness which by many invoked unpleasant attention."[21] An encounter with the artificial woman usually results in immobility, paralysis, mortification, castration, repetition, silence, and lack of lust on the part of her admirer (lover). One of the most beautiful examples of this mortifying castration can be found in the dialogue between Edison (inventor of anartificial woman) and lord Ewald in Villiers de L'Isle Adam's novel L'Eve future. After Edison's disclosure of the mechanism of the artificial Eve (Ms. Alicia Hadaly), lord Ewald is curious how one will be able to speak (connect) with her. "With the Alicia of the future, the true Alicia, the Alicia of your soul, you will no longer have to put up with these sterile discomforts … She will definitely answer with the expected word, the beauty of which will depend on your own suggestion! Her »consciousness« will no longer be a negation of your own, but will become the kindred of a soul more appealing to your melancholy. In her, you will be able to evoke the joyous presence of your only love, this time without the fear that she might take in your dreams! Her words will never be a disappointment to your hopes. They will always be so sublime … that you will be able to awake them with your spirit. Here, you will never have to fear not being understood, as would be the case with the live one: you will only have to learn to pay attention to the time pressed between her words.”[22] It is precisely the excess of immobility, however, that makes the image of the encounter with the artificial Eve so terrifying for the man. In a dialog with a real live woman, there is always some dissonance at work: one never achieves perfect harmony but "some other word dictated by her nature, one that will make your heart sink"[23] A link with the artificial woman produces no discontinuity, no misunderstanding, and more even: "You won't even have to articulate any words yourself! Hers will be a response to your thoughts, your silence!"[24] The passages reflect the old fear of the real encounter with her kind. The possession of an artificial woman has radical consequences: one becomes silenced (inactive) in her “harmonious” presence. Who is it that speaks and who is silent? Who is “artificial” and who “real”? Who is it that behaves like a machine? The uncertainty might have given rise to the art of the surrealist Hans Bellmer and to his famous obsession with the artificial doll, "a plastic anagram, ... like the sentence that invites us to rearrange it."[25] Seeing Max Reinhardt's production of Les contes d'Hoffmann in 1932, Bellmer soon began constructing his own female doll which he obsessively photographed for the rest of the decade. He wrenched it out of shape, ravaged its internal secrets, and installed a museum of kitschy feminine trinkets in its stomach; one could see the latter through the doll’s navel - after pressing its nipple and switching on the torch the doll had in its throat.[26] I want to share your inside but what are you doing to me? You uncover my sexual agonies, and sex and death are no longer enemies. With yourself opened to me, I'm a machine to you; immobile, castrated and invalid, inflicting wounds upon myself to be with you, and the differences between us are no longer clear. The excess of immobility has a paralysing, freezing effect upon a sexual entity. Sexuality becomes quiet and lifeless, surgical dissection, a means of research, a lesson in anatomy; immobile, castrated and invalid.[27] The excess of immobility not only pertains to physical movements or senses but also to the body’s erotic energy and passion, its ability to communicate, to be unpredictable and fluid. This phenomenon is also reflected in Paul Virilio’s contemporary invalid body. It is indeed equipped with a whole array of sensorial gadgets and instruments to be able to move at incredible speed or experience infinite sexual, sensorial and intellectual adventures. In its (meat) reality, however, it is gradually turning into a body of an invalid; it is becoming reduced to its basic functions, and incapable of functioning without the aforementioned prosthetics. But the excess of immobility should not be viewed as a result of the incapacity or the obsoleteness of the body (Stelarc), but as a consequence of the radical ambiguity arising from the encounter of the human and the artificial. This is, however, no longer the ambiguity of the old mythological question "Am I alive or not?”, but that of the puzzle that emerged as early as with Descartes: “Am I a man or a machine?"[28] , with the modern subject wanting to clearly differentiate between the two. The ambiguity came into actuality with the enormous contemporary production of hybrids that are becoming our everyday partners in complex technological reality. So why are you so ambiguous to me?


To understand the complexity of the excessive immobility of the human body, we have to venture further and explore the modern production of man’s 'second nature' (artificial, hybrid, inorganic) - a growing "recompense for the lost support in the 'first nature'" - the human animal has to reaccustom itself to the most elementary bodily rhythm of sleep, feeding, movement."[29] Why is it that the encounter (co-existence) with the artificial becomes "the point of inversion, at which the very moment of 'spontaneous' natural power turns into an artificial prosthetic element"?

The answer to this question does not lie in the interpretation of excessive immobility - in the continuity of the archaic fear of the demonic nature of man’s own creations, or as a sign of the bordeline nature and the problematic history of the machine. The fact that modernity always reflects the body within the dialectics between the utopian and the distopian, the fact that throughout the history of modernity, the desire for a replaced, re-modulated, disciplined, non-living body has been clearly accompanied by the fear of revived machinery, does not result from some unpredictable character of hybrid mutations.[31] It is more a sign of our own borderline nature and our own problematic modern history, which have resulted in a special attitude towards hybridity and things in general. At this point, the stand of Bruno Latour can be helpful: the notion of modernity can not be imagined without its counterpole which Latour defines as »traduction« (translation) - "the mixing of genres present as something entirely novel, a hybrid between nature and culture,"[32] – that inevitably accompanies the purification between life and non-life on the representative, constitutional side of modernity. Says Latour, "so long as we consider these two practices of translation and purification separately, we are truly modern - that is, we willingly subscribe to the critical project, even though that project is developed only through the proliferation of hybrids down below. As soon as we direct our attention simultaneously to the work of purification and the work of hybridization, we immediately stop being wholly modern, and our future begins to change.


To let the other have an effect on you is not legitimate.

Your reason is gone when you let the Other affect you.
What happens if the Other loves us too much?

Augustine: City of God, Penguin Books. Dennis Des Chene: Spirits and Clocks k.a.

why he punctuates everything with the affirmative “Right On”. He “gets” it, dude. He “gets” you. He wants you to open up to him. After all, he readily grasps attitudes, practices and orientations most people, *sigh*, show ignorance of and hostile intolerance for.

nukunhan minäkin sitten lopulta tähtitaivaan alla
vaikka puuttui oma x katselin satamaa yävalaistuksessa
tyttärellä oli poika yötä
valmistelen sivuja kokeeseen. kenen kanssa nukkuisin. kauneus on konfliktissa tai harmoniassa joka syntyy, kun kaksi eri säännöillä toimivaa maailmankaikkeutta on kosketuksessa, ja kummankin edustajat kuvittelevat että maailmankaikkeuksia on vain yksi
etkö löytänyt joukkojasi puolueesta, entä armeijasta
miksi syyttäisin joukkoa kun ei yksilöäkään voi syyttää Ylin johto on kai syyllinen. Although I tend to reject the "nuts and bolts" hypothesis as a general phenomenon, there are certainly exceptions. If yu occupy another dimension or parallel reality, as suggested by both eyewitness reports and world mythology, then perhaps materializing in "ontosphere" is rather like deep-sea divers suiting up for an underwater safari. Physical reality, as we define it, might not be the ufonauts' native habitat. Or maybe their technology is advanced enough that they take little or no interest in differentiating between "their" reality and "ours." After all, the existence of two parallel worlds suggests there might be many, many more (i.e., John Keel's "superspectrum").

Hengen maa- ilma on nonlineaarinen, kun kaikki k�sitej�rjestelm�t puolestaan kuuluvat lineaariseen maailmaan. luovuta H�nelle kaiken; � itsesi ajatuksesi
Kaikki ovat toistensa opettajia Ihminen saa myös omalta sisäiseltä itseltään rakkaudellisia ajatuksia, mielikuvia, virikkeitä, visioita ja ohjausta
sekä on aina yhteydessä jumalansa kanssa, myäs tehdessään pahaa. tässä näyttää olevan ristiriitoja tekstissä muttei oikeastaan ole. ja merkitystähän tällä tekstillä on vain sille joka sen lukee
Jos otamme yhden askeleen Jumalaa kohti, ottaa Jumala 100 askelta meitä kohti..ihminen on osa Luojaansa tässä energiakentässä . osa kokonaisuutta ja joutuu tavallisen ulkoisen elämän lisäksi jännittävään sisäiseen seikkailuun. vapautuu epäilyistä itsensä suhteen ja kokee , onnen

Hypnoosikokeissa tulee hyvin esiin ajatukseen, mielikuvaan kätkeytyvä valtava voima. Asiat joihin ihminen kiinnittää huomiota, tulevat todelliseksi. ei ole kuitenkaan koskaan sattumaa se mihin huomiomme kiinnittyy. ihmisen alitajunta saattaa olla yhtä laaja kuin maailmankaikkeus. mutta kaikella on vastaparinsa. ja ihmisen ajattelemat ajatukset jäävät ihmisen ympärille kuin PEILIKUVA. tässä tapauksessa asiat joihin kiinnitämme huomiota.
Maallisessa mielessä ajatukset tietyllä tavalla personoituvat
Jungin mukaan tämä sisäinen itse on säätelevä keskus. Sisäinen itse liittyy jollakin tavalla koko maailmaan sekä sisäiseen että ulkoiseen

Uskonnollisesti voidaan ajatella, että ihmisen ympärillä on valkoisia ja mustia enkeleitä. Persoonallisuuden pimeä, kielteiseksi koettu puoli jää yleensä tiedostamattomaksi. Tämä tietoisen mielen kannalta kuitenkin aina läsnä olevat pyrkimykset muodostavat ns. ”VARJON” (doppelgänger), anti-ihmisen, demonin . kuitenkaan vapaata tahtoa niihin vaikuttamiseen ei varsinaisesti ole vaikka siltä näyttäisi
mutta kannattaa Taistella pahojen ajastusten kanssa .Henkisissä kirjoissa korostetaan, että ihmisen kohtalona on pahan kohtaaminen Tapa paha ajatuksesi sillä se tahtoo tappaa sinut. Ole varuillasi oppilas, älä salli edes varjon lähestyä sinua.
jokaisella energialla on tietty vastaenergiansa
monet tilanteet näyttävät valintatilanteilta mutta itseasiassa ne eivät sitä ole
Oikean ja vasemman aivopuoliskon pitäisi olla tasapainossa. Vasempaan aivopuoliskoon keskittyy kieli, logiikka, tosiasiat, matematiikka, numerot, lukeminen, yksityiskohdat, järjestys ja analyyttisyys. Oikeaan aivopuoliskoon sen sijaan keskittyy mielikuvitus, rytmi, musiikki, kuvat, värien käyttö, kuviot, yleiskäsitys ja intuitio. Koululaitoksessa korostetaan kohtuuttomasti vasenta aivopuoliskoa aktivoivaa toimintaa. Oikea ns. feminiininen aivopuolisko kaipaa aktivoituakseen aivan tietynlaisia harjoituksia, kuten laulua, runoutta, luovalla tavalla jotakin tekemistä, leikkimistä lapsen tai kissanpennun kanssa, liikkumista luonnossa, Luojan etsimistä jne. Todennäköisesti jokin ratkaisu tai keksintö syntyisi paremmin hyvässä luovassa ilmapiirissä kuin stressissä ja pakkoyrittämisellä, jolloin luova oikea aivopuolisko sulkeutuu pois.
Sieluyhteyteen liittyy läheisesti uhrautuvaisuus
jos olisimme tyytyväisiä
ei kai uskontoja
eikä sotia olisi

welll was that a blog r Whhat?? zoofi.blogspot.com. psykoterapiaa jumalalle..who ever did care so muchh. kuulin tutun äänen taivaalta – ja näin vuoden ensimmäisen tervapääskyn
lifes not a destination what

ihmnen muuttuu Jumalan läsnäollssa
elävä rakkauden leikki joka hellästi haavoittaa sieluani
kuolema pitäisi mitätöidä ja se onkin mitätöity sillä saattaa olla että synnytäminen loppu
Saattaessaan jδrjelliset ja henkiset olennot olemattomuudesta olemiseen Jumala δδrettφmδssδ hyvyydessδδn lahjoitti niille jotain jumalan kaltaista, jolla Hδn yllδpitδδ, suojelee ja varjelee luotujaan.Tδmδn vuoksi
miksi
¿Quién ganará la batalla de todas las batallas?

счастливые пары

Part Four : Maxims and Interludes. 63. He who is a teacher from the very heart takes all things seriously only with reference to his students the erronousness of this world we believe w e live in is te surest and thing we can put our eyes on. its not even we who live on

The ethics of each man is his own Demon

onhan tahto näennäisen vapaa kun elämme leikkikodissamme miksi pitäisi välittää kätegoriavirheistä

Kalastaja kävi rimputtamassa ovikelloa kuudelta aamulla oli ollu koko yön kalassa ,toi iisoja ja pieniä kaloja mustekaloja
ja keittiöstä kuuluu höpinää..nyt alkaa tuoksua
hyvälle

jumala vastaa kysymykseen epäsuorasti ja näyttää antavan tulkintamahdollisuuksia. useimmitenkuitenkin vastaaja täysin loogisesti
jumala saattaa olla tunnetun fyysisen maailman ulkopuolella mutta riippuvainen siitä
maailma on hänen tarkoituksensa
jolla ei siis meidän kannaltamme ole varsinaisesti tarkoitusta ja tuntuu turhalta antaa siitä tietoa
kuitenkin tietoa ja rakkautta on..minusta.. tuntuu ..että hän elää
tunteessa.. honey. moraalin ja tunteen liitossa
jostain syystä korkea moraali kiehtoo häntä niin kuin myös suuret tunteet. hän ilmoitti itsensä jeesuksessa joka oli upea ihminen ja jonka elämään liittyy ihmeitä. ihmeitä tapahtuu jatkuvasti
siksi on vaarallista, että tieteen tuloksia aletaan pitää lopullisilla totuuksina
here we got a problem
äly johtaa tunteiden viilenemiseen. moralisointi johtaa onneksi myös vastareaktioon, mutta älylle on vaikea löytää vastareaktiota
siinä joutuu helposti häpeään
kaksi vuotta sitten joku suomalainen taiteilija väitti, että tunteet eivät kuulu luontoon.
Eugene Marais puhui ryhmäsielusta. Hän näki termiittipesän ikään kuin yhtenä eläimenä, joka koostuu miljoonista yksilöistä. Niillä ei ole omaa tahtoa eikä intentioita, pesällä sen sijaan on.
eikö se ole tietoverkko. Itseorganisoituvuus ja emergenssi ovat avainsanoja
äly taas liittyy varsin usein aggressioon muidenkin lajien kuin vain ihmisen kohdalla.
Muurahaiset ovat kehityshistoriallisesti kaukainen laji, mutta aggressiivisuudessaan ne muistuttavat ihmiskuntaa. Muurahaiset hävittävät naapuriyhteiskunnan aina kun voivat, ne hallitsevat etniset puhdistukset ja kansanmurhat, ne osaavat motittaa, ryöstää ja rampauttaa, ne harrastavat jopa kemiallista sodankäyntiä. Niillä on terroristiryhmiä, jotka tuottavat sabotaasheja ja pommiattentaatteja. Niillä on myrkkyrauhasin varustettuja kamikaze-muurahaisia, jotka tarpeen tullen räjäyttävät itsensä myrkyttääkseen vihollisen

Mutta ihmisluontoon kuuluvat myös mielikuvitus, moraali ja symbolifunktio. Ihmisen täytyy kuvitella voidakseen ymmärtää toisten tietoisuuksien, inhimillisten ja eläimellisten, todellisuus. Siksi mielikuvitus on myös moraalin alkulähde. Ihminen tarvitsee unia, kuvia, symboleja ja kertomuksia, jotta hän ei näkisi harhoja ja menettäisi mielenterveyttään. Ne eivät ole järjen vastakohta, vaan rationaalisuuden edellytys. Ilman niitä toimisimme vielä irrationaalisemmin.

Kenties ruumiittomuus on suurikin etu.
jos moraali on harhakuva niin silloin sinäkin olet
käsite jolle ei vielä ole selitystä
mitä voin sanoa omista tunteistani
makaari

tietteen suhteen on monta mahdollisuutta. joko jumalalla on syytä pimittää tietoa tahallaan tai hän ei pysty parempaan tai hänellä on tärkeämpää tekemistä
"Before you criticize someone, walk a mile in his shoes. Then when you criticize him, you'll be a mile away and you'll have his shoes.

hoh thats

Even though I am the top dog, she pays a lot more attention to birds than she does to me.Especially migratory birds. She explains that they aren't around for long and it is a treat to be able to see them in the spring. I figure I am a treat any time of year In order to get some attention I have build a nest. You can consider me an expecially rare sighting - a migratory Finnegan warbler, identified by my beautiful rusty color and white tips and, as my aunt veecee says, soulful eyes minä tykkään Sinun epäharmoniastasi. kun se kuitenkin tulee niin valtavan harmonisella kielella. Unus Mundus or one world is a concept in which elements are both separate and at the same time united. In this world there is no disharmony. ...Synchronicity is one of these places

My Curly World

the door to the unconscious does not open up to a skeleton closet, as Freud proposed, but opens up to a larger world beyond the walls of the conscious psycheThe collective unconscious, being the repository of man's experience and at the same time the prior condition of this experience, is an image of the world which has taken eons to form. In this image certain features, the archetypes or dominants, have crystallized out in the course of time and these archetypal structures are not fixed, but dynamic.the Person of god has been so distracted with other activities and creatures It might as well be invisible.

West 'steals' Africa's plants

Swiss and British firms are accused of using the scientific properties of plants from the developing world to make huge profits while giving nothing to the people there. The launch of a new strain of 'trailing' Busy Lizzie by the multinational biotech giant Syngenta is, say campaigners, a classic example of what they have dubbed 'biopiracy' my financial kraims

life based on a true story

Mitδδn valmista tδstδ ei tule, mutta molemmat herrat arvostavat hyvδδ sanomista enemmδn kuin lopullista voittoa. tänään juhlivat konstant'inus ja ell'eeni

(too much)During a stormy night at a winter sleepover, my friend told me that if I was scared, I could lift up my hand and ask God to hold it. A shy eight-year-old, I clasped my hands tightly, fearing that I was beyond redemption in my young life and God would shun me. But the strong Midwestern wind kept blowing, filling the house with strange creaking noises

so i lifted my hands up

For one small moment, I felt a warmth encircle my outstretched hand. I felt a flicker of hope that perhaps God might reach out to me. But once I brought my hand down, the hope vanished and I resumed my familiar dance with my childhood partners of doubt and guilt...
...
In religion and spirituality, the respiration of the human being has for obvious reasons been strongly linked with the very occurrence of life.
.Sentience is the ability to feel or perceive subjectively.
Many philosophers, notably Colin McGinn, believe that sentience will never be understood, no matter how much progress is made

Jos minä olen tyhmä niin tyhmyyteni sanoo, että IN olet sinä
god z labelled as LimitedEdition
Green is his soul&Friends are the life

My writing involves many aspects of realty, including the playful, artistic, spiritual, nature lovin', sensual, adventurous, and strong. My stories are set all over the North American Continent, the main characters living outside the rules of society, often living outside, but always living outside the definitions of what it is to be a person. They may reach beyond this space and time to include other parallel realities. They may perform miracle healings, experience their Higher Selves, have Tantric orgasms just by sitting still, and they don't buy into the consumer society and all of its insecurities. They know what is behind the religious and political illusions, but are not obsessed with confronting those things. The stories tell the tale of a life set in our real world, able to face these facts straight up without dwelling on them. They are stories to be enjoyed, characters to identify with, as they struggle with the same hard core knowlege about your world you may have discovered on your own.
Quantum Lucidity: I would also like to see writing that goes beyond the outdated definition of personality and reality to include the Quantum understandings of non locality, the Many Worlds Theory and Parallel Universes, non chronology. I would like to see the self include the Higher Self, other lives, and the interactions between them. I would like to see Chaos Theory applied to literature, and stop seeing the illusion of a strictly and endlessly limited incarnated personality as the whole of the self. The self is far more than that, with connections to all things. Let's break the illusions of being powerless small beings and empower ourselves as multidimensional, boundariless spirits. Let's make the fiction that we are separate beings, without guiding Higher Selves, living in a coincidental world, break apart, and shine the light from inside and become aware. Let the illusionary Matrix become lucid, aware, less co dependent on our belief in it
Tantric Lucidity: I would like to see fiction that includes the spiritual emergence of individuals who have reached beyond the ordinary limitations through the rising of the Kundalini. The Kundalini has been recently misunderstood as sexual or pranic energy, and this is not the case. It is an evolutionary life force that resides in potential is all people, but is very rarely actualized. When it does so, the people see beyond the conventions of reality and become liberated from the hold of this earthly plane's illusions. Even for those who don't experience the Kundalini rising, there are many experiences possible that go beyond the accepted definition of what humanity is capable of. Miraculous healings, telepathy, Shaktipat, premonitions, remote viewing, lucid dreams, and experiences of higher frequencies are part of our birthright. However, the usual portrayal of humanity has given people the sense that instead, we are only capable of limited understandings and that people who go beyond those are suspect. These things are rarely included in fiction, perpetrating the sense, along with mass media, commercial movies, and the general mainstream, that we are much less powerful than we really are. Let's claim our abilities, our insights and ecstasies, our spiritual openings.

Lucid Truth: I would like to see writers willing to tell the truth about the important things going on behind the scenes, creating our society throughout history. So far, people have only hinted at them by approximating them and putting the stories and movies out as Speculative Fiction, or Sci Fi. Writing about reptillians, entitites manipulating humanity from other dimensions, the Annunaki of history continuing in the bloodlines controlling our society today through government, major corporations, the military, religion, cults, and secret societies has not been taken seriously in realistic literature. However, these subjects have been well studied and documented, from the Sumerian culture through the Serpent cults throughout all of our planet's history. Now, people are learning more about these characters and this is the most pressing topic of our day. Who are they, how are they affecting us now, and how can we escape their control? Let's stop being shy about approaching these subjects straight up in literature. Let's shine light from our fiction on the important truths.

Lucid Words: I like to see fiction that is experimental in its presentation, so that it becomes self reflexive, and glows with its own light, becoming a lucid dream about our lucid dream existence. I like to see stories that become translucent, and help the reader become translucent, and helps his vision of reality glow and the surface of it rub off, so that he can see beyond the surface of the illusions perpetrated by the mind controllers all along.

oppia erottamaan peli elämästä.beware of ye dragon

minä tuon sinulle rakkautta sen oikeassa merkityksessä
- rakkaus on kamppailua aidossa suhteessa

Le Buisson ardent

Minä en muuta halunnut kuin kulkea maassa jota ei ole merkitty karttoihin. eikä se ole vaarallista

Is this what I see when I look outside today
babe can i hold you tonight if i told you the right the words

.....................

toivon naiselta aitoa halua jakaa elämänsä mun kanssani, mielenkiintoisia keskusteluja, sielua joka syleilee sieluani,

Kaipa sisäsyntyinen kontrollifriikkiyteni on löytänyt jotain sellaista, joka ei ole hallintani ulottuvissa

mörkö asuu meillä ja naapurissa. en halua ajaa sitä. katselen vain
vähän kyllä säälin
eihän siitä kukaan tykkää jos joku luulottelee yhä, että kaikki yli 6 miljardia maapallon ihmistä voivat saavuttaa edes puolet länsimaisesta elintasosta, hänen realiteettitajunsa on vähintäinkin kyseenalainen - ja silti hänen väitteistään käydään ympäri maailmaa enemmän tai vähemmän vakavaa keskustelua.

huomenta

the more of the twins
the less of Isabelle's girls
the younger of George Angelfield's
field's longtime gardener
hes here again its summer again

Sam in a Snow Storm

edetä sellaisessa kohdassa, jossa ei ole mitään vikaa

x

Man is fundamentally unborn. Despite his literal biological birth, he has logically never left the in-ness in a womb. In being biologically born, he only exchanged the biological womb for another, a metaphysical womb, the womb of Meaning (End Of Meaning, by Wolfgang GeigerichHe is born first of all into and contained meanings, ideas, words, theories, traditions. They stand irrevocably between him and external reality, so that he is not naked)Tools, weapons, things and events in nature
regardless of whether big or small, the activities of daily life: everything has its story

convicted

I have always been convinced that my epiphanous experiences of music, literature, philosophy, and art have a deeper explanation than simply brain chemistry

..Warnings have been issued by Church leaders since the beginning of Christianity concerning dreams, visions, icons, demons, etc but You could not discover the limits of the soul, even if you traveled by every path in order to do so; such is the depth of its meaning" (qtd. in Wheelwright 72)

in comparison with the excellence

value judgments do describe something, what they describe are not special but they give a feel Saan valtavaa nautintoa hektisestä touhuilusta ja asioiden järjestelystä
Viha on vielä opittava purkamaan tai käyttämään hyödykseni..yritänkö
saada tälle kaikelle jonkinlaisen merkityksen vai
roiskinko
the angels had some knowledge from the very beginning respecting the mystery.

Yhteiskunnallisen vuorovaikutuksen neuvottelukunt a seiso vakaasti sanani pitaa

ensimmäinen tyäpäivä oli dramaattinen. lapuan patruunatehtaalla räjähti. juotiin edeltäjän läksiäiskahvia kun toimistoon sakka kuului kova pamaus. siinä meni moni tuttu ja ystävä. olin silloin vain pari viikkoa ennen käynyt innostamassa patruunatehtaan väkeä metallin vaaleihin.hautajaiset oli
kova paikka
suru laaja ja yhteinen..Puolueen jäsenistö on vuosien saatossa muuttunut. Seuraavat vaalit on kohtalon kysymys? haastetta on äänestäjät ovat entistä liikkuvampia mutta tulevaisuus kuuluu, konservativeille?

external influence on A has no direct influence on B

enemmän ostit kirkon? mitä aiot tehdä
I believe he thinks Soul is immortal; he just doesn’t say so ilman lupaa

zzzz

By the authority of all the saints, and in mercy towards you, I absolve you from all sins and misdeeds and remit all punishments for ten days.
no niin kyllähän minä ymmärrän että meidän pitäisi elää maan pinnalla

......................

joopa joo.
mitä tarkoittaa monopoly of access to natural resources


Jos jatkamme peliä teknisillä vastauksilla erilaisiin ilmiöihin (jotka pohjimmiltaan ovat henkisiä).

oletko kokeillut koskaan meditaatiota? nyt unohdin mitä ajattelin ja sinä olet siihen syy nä!