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8 BJL
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Ash and Tom sat in an empty alleyway as midnight struck in Gotham. Having finished an elongated conversation about Haly’s Circus (which was set to be reopened in a large spectacle in the coming months) when Ash asked,
“Did Dad tell you where he is?” Tom shrugged, replying,
“He just told me he’d be here around midnight. I honestly don’t even know why we’re here…” Coming a realization mid-sentence, Tom awkwardly asked, “…he didn’t tell you anything?” Ash shook her head to which Tom grimaced, “Hey, he was probably just busy. All the stuff he’s gotten over the past couple years…he’s probably still setting up and didn’t see what was going on around him…” Ash shrugged before asking,
“Do you think any of the other ones were like him?”
“Other whats?”
“Other Red Hoods…do you think any of them were like him?” Tom thought for a moment, then answered,
“No…I’ve heard some stories about the others and they were either completely soulless…” Tom looked at Ash at this part to see her disapproving stare before continuing, “Ok…well at least Dad’s in it for something other than a lust for money and power…” Ash sighed as she saw their father approaching, then said,
“At least the other ones didn’t order their children to gun down innocent civilians.” Tom searched for a rebuttal, something to say to put his father in a better light, but thought of nothing and instead greeted his red-domed-wearing father as he arrived.
“Tom! Glad you could make it!” Red Hood said to his son with a hug before adding, “Oh, hello Ash.” Ash rolled her eyes before Red Hood tossed both his children their red ski masks, explaining,
“Tonight’s a very special night kids, you see, I’ve used the Starcatcher with some of the other strange artifacts we’ve collected over these past few years to learn about something called a power ring…I’m not exactly sure what it does but when I cross checked it with some of the most wanted items on our list it came in at just about the top along with some green glowing rocks. Bottom line: I used all the artifacts I could and thought long and hard before discovering the location of one of these rings…it’s in one of these apartments.” Here, Red Hood retrieved a device from his pocket that began to let out a beeping noise as he held it around. Ash and Tom were handed their holsters and pistols as Red Hood walked in circles with the device, finally stopping in front of the apartment designated ‘A1138’. Smiling, he nearly pressed on the door when there was suddenly a whooshing sound nearby. The entire party turned to see a figure land with his fist on the ground before looking up at them. His face was shrouded in darkness but the small ears sticking out of the cowl he wore immediately confused them. Chuckling for a moment, Red Hood asked, “Ok…ok…who exactly are you?” The man stayed in a crouched position, looking at each member of the family, seemingly observing them for points of weakness.
“What were you three about to do?” The man asked in a surprisingly young but grizzled voice.
“None of your concern Mr. Vigilante, seriously, you must be deluded or at least be bluffing out of your mind if you think you can take on three armed, able bodied men by yourself.” Under her mask, Ash rolled her eyes again as the man stood to his full height, towering over the trio. Tom stepped in front of his father and raised his gun to the vigilante’s head as he said,
“Hey…hey man…c’mon let’s not have any…” But it was too late, the Batman was already lunging at him before Tom could fire a single round.
The sentence "Rose is a rose is a rose is a rose." was written by Gertrude Stein as part of the 1913 poem Sacred Emily, which appeared in the 1922 book Geography and Plays. In that poem, the first "Rose" is the name of a person. Stein later used variations on the sentence in other writings, and "A rose is a rose is a rose" is among her most famous quotations, often interpreted as meaning "things are what they are", a statement of the law of identity, "A is A". In Stein's view, the sentence expresses the fact that simply using the name of a thing already invokes the imagery and emotions associated with it, an idea also intensively discussed in the problem of universals debate where Peter Abelard and others used the rose as an example concept. As the quotation diffused through her own writing, and the culture at large, Stein once remarked: "Now listen! I’m no fool. I know that in daily life we don't go around saying 'is a ... is a ... is a ...' Yes, I’m no fool; but I think that in that line the rose is red for the first time in English poetry for a hundred years." (Four in America)[1]
(Wikipedia)
Blüte einer Kletterrose in unserem Garten in Hannover.
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James Scullion was sentenced to 14 days hard labour at Newcastle City Gaol for stealing clothes. After this he was sent to Market Weighton Reformatory School for 3 years.
Age (on discharge): 13
Height: 4.2
Hair: Light Brown
Eyes: Grey
Place of Birth: Newcastle
Status: Single
Occupation: Labourer
These photographs are of convicted criminals in Newcastle between 1871 - 1873.
Reference:TWAS: PR.NC/6/1/1281
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To purchase a hi-res copy please email archives@twmuseums.org.uk quoting the title and reference number.
Evening light at Fehren.
Nikon D800E, AF-S Nikkor 70-200 mm f/2.8 G ED VR II @ 70 mm, Lee Hard 0.6 ND, Lee Circular PL, ISO 50, f/8, 1/13 second.
Sentence Of Death.
Iudicium aeternae volubiles ferinae carnis dolore dolores confitentes,
sgrechiadau grotesg arteithio galarnadau dryswch llym chi,
pecados submundo descendente punições consciência tons escuros situação sombrio vazio,
проклятые зловонные зубы в обморок гниения в хищные когти забытые пророчества боли,
εμβάθυνση rankled μυαλά πανέμορφη δαίμονες πράσινο αιώνια βρίσκεται εμβρόντητοι,
duisternis naamloos ogen vacant ontsteld is ademhalingen mom,
prädisponierenden Trägheit unzureichende Dichtung Tragödien imprägniert Geister Sturm brennt,
transzcendens félelmetes csúcsok között véres szerzetesi spekulációk üvöltő szunnyad álmok,
frissons cerveaux odieuses inexplicablement tempêtes répugnance apparitions incongrues de crimes immuables,
plukker skapninger vinger dødsleiet transformasjon forvirrende gigantiske frykt ensomhet vibrasjoner ubevisste,
まごまご法律障害触知悲惨さの幽霊横柄ハープが崩壊耐え難いアンソロジーを.
Steve.D.Hammond.
Six Years Ago: The East End
Perched on the fire escape, Eric Needham chapped gently on his apartment's window. “Linda, can we talk?”
No response. He figured that may have been the case. Since he had caught her using again, their relationship had been... Well, ‘strained’ didn’t exactly cover it. But with every dealer he took off the streets, Eric was certain he was making a brighter future for them, for their son. Mikey wouldn’t have to grow up like he did. Mikey wouldn’t have to do the things that Eric had to.
Behind the glass, he could make out his girlfriend’s unmoving silhouette on the sofa, his son sitting on the ground beside her.
No, not sitting… Lying; sprawled out across the ground. Eric’s eyes widened and a sense of dread washed over him. 'God, please, not them too.'
He punched through the glass window, paying no attention to the shards tearing his hand open as he entered the room. He rushed to Mikey first, his eyes drawn to an overturned bowl of cereal and the white powder on the ground beside him. ‘The cereal… He’d put the smack in the cereal… Must have thought it was sugar, I mean, why wouldn’t he?’
‘Please… Please God, let there be a pulse,’ he begged, shaking Mikey’s still body frantically. He turned to Linda next, his face twisted with anger and sorrow.
“Do you know what you’ve done?!” he shook her. “Do you know what-”
His lip twitched. Tears streaming down his fear, he huddled his family together and wept. Not just for his family, but for the death of a normal life.
Now:
Sionis Warehouse: South Gotham
Jenna’s head was spinning. She could just hear Franco arguing with Ferris. She tried to move but found herself unable to; her wrist was wrapped in cold metal: Handcuffs, pinning her to a steel pipe.
“You brought the girl?” Ferris was complaining. “Sloppy, Davey. Sloppy. Fortunately, I can work with sloppy.”
Franco ruffled his hair awkwardly. “They got Rosso.”
“Eh. No real loss.”
“You think? If they find out what he did for me, we’re both dead.”
“You’re dead anyway," Jenna spat.
“Ah! The sleeping beauty awakes,” Ferris cocked his head to one side.
“When Gar gets here-”
Ferris flicked his finger on her forehead. “When ‘Gar’ gets here, we’re gonna blast him full of lead. Heh. This girl of yours must be real handy with those lips, Davey, ‘cause I can’t figure out why else you’d let her keep flapping ‘em.”
Six Years Ago: Dixon Docks
The henchmen all wore grotesque masks, loading pallets onto a group of large semi-trucks. One, in a rubber elephant mask, was talking to the others. “There was some killing on Third and Milton. Nasty stuff: had the lieutenants real spooked. Strung him up like a fly.”
“Was it The Bat?” a henchman in a chicken mask asked.
“Was it the-? The Bat don’t kill, moron. Everybody knows that,” a third, in a pink bear mask, chided the second.
“Ain’t what I heard. Heard there was this guy; The KGBeast; a high-profile Russian hitman or mercenary or something? Bat trapped him in a sewer, left him to starve to death,” a fourth in an astronaut helmet chimed in.
“That’s horsecrap. He’d have let the cops know where to pick him up, the Commissioner at least. They’re tight,” a goon in a white rabbit mask stated.
“Nah, man. This Beast guy? Killed 130 people, good half of them were innocents. You don’t fuck with innocents. Not with The Bat,” the astronaut claimed.
“Bull! I’ve met the Beast. He works with the bosses now and then. You’re talking outta your ass,” the bear masked henchman frowned. “It’s probably that new guy, the-”
He didn’t finish his sentence. A strand of red webbing latched itself around his neck and raised him off the ground. His legs flailed helplessly for what seemed like an eternity and then, snap. The body went limp.
“What the fuck was that?!”
“Holy crap, he’s dead!”
The Rabbit fired his machine gun into the rafters, hoping to weed out the assailant. Screams echoed throughout the warehouse. “Come on out, you son of a bitch! You’re outnumbered.”
Something rolled across the ground towards him, shattering his confidence: A bloodied chicken mask, the head still inside. The Rabbit stepped backwards, colliding with an upside-down body; a disembowelled corpse in an elephant mask, pinned to the wall by that same red webbing. Before the Rabbit could call for help, a serrated blade tore his throat open.
“This is fucked, man!” the astronaut panicked. “There were at least twenty other guys in here, where the hell are they?”
He tripped over the chicken’s headless body, falling to the ground. A figure in an orange mask and several layers of body armour grabbed him by his lapels and pulled him close.
“Who are you working for?” the figure asked.
“I don’t-! I can’t-!” the Astronaut stammered.
“This warehouse is the biggest heroin plant in the city now talk!"
"I can't! He'll kill me!"
"I'LL KILL YOU! NOW, WHO ARE YOU WORKING FOR?!” the Black Spider roared.
"The Black Mask,” the goon spluttered. “We’re working for the Black Mask!”
Before the goon could divulge more information, an armoured fist intervened, flooring Needham. The assailant was dressed in a suit of purple and grey armour, a single red visor across his eyes. Their gloves buzzed with yellow sparks. Needham hadn’t met this one before.
“No-no-no-no, please! I didn’t tell him nothing! I swear to Chri-”
The goon’s shout of protest was muffled by the Lightning Bug’s hand around his mouth. The gauntlet crackled with yellow electricity and lightning shot through the goon’s body, burning them from the inside. The body glowed with brilliant light, and then with a final muffled shriek: the light went out. Lightning Bug slackened his grip, and a charred corpse crumpled to the ground, smoke rising from the mouth of the blackened body. Beneath his mask, the Lightning Bug smirked: now he could turn his attention back to the intruder
As he approached, lightning dragged along the grated floor and railings, every metal surface a death trap beneath the Bug’s boots. So, Needham had to stick to the air; narrowly dodging a blast of yellow electricity, he leapt off the narrow walkway, firing a web at the wooden rafters to keep himself airborne. Recognising the Spider’s strategy, Lightning Bug shot at the rafters; as the blast found its mark, the wooden supports caught fire, the flames carrying down across the walls.
Needham lost his balance when the Bug struck the beams and fell into a pile of wooden crates. Shaking the wooden splinters off his person, Needham fired another web, carrying him onto the opposite end of the gantry. Aiming for the Bug’s visor, Needham grabbed a machine gun from a fallen False Facer and opened fire. The Bug raised his arm out in front of his face and used his gauntlet to shield his eyes, aiming to outlast Needham’s ammunition. And sure enough, the clip was emptied before it could penetrate the Bug’s armour.
As the fire intensified, the sprinkler systems kicked into gear; the water sizzling as it battered down onto the Bug’s armour. Needham discarded the gun, and firing two more webs, he brought a large crane down on top of the Bug. ‘The roof was going to cave in any minute,’ he realised. 'And soon the cops would be here.' Needham fired a web up at the open skylight, and swung out into the night, hoping the flames would finish the Bug off. But as he left, an armoured fist broke free from the debris.
The Gotham Royal Hotel
Lobby: Ground Floor
Time went on, and the remaining Misfits reunited in the lobby. The group’s attention was momentarily drawn to the window; the reporters had started to gather outside, taking pictures and forcibly extracting statements from the irritated witnesses and handcuffed prisoners. From inside the lobby, Sharpe stuck his tongue out at Jack Ryder, and pulled down the curtains. Mayo was slowly waltzing around the lobby. Bridget, who had arrived with Chuck, Kuttler and Ten, kept her distance from the group.
Chuck’s head was resting on the check-in desk, his arms sprawled out in front of him. Beside him, a sorrowful Rigger lay the broken hilt of his katana on the countertop, lamenting the weapon’s loss. Ten sat on his right, wearing a sling around his injured shoulder. Blake joined them last; a series of white bandages wrapped around his bare chest. Smiling, he plopped a quartet of glasses down beside them. “Drink,” he encouraged the trio, pouring a generous amount of dark liquid into each glass.
Chuck smiled back. “Cheers,” he toasted his teammates.
As they drank, Flannegan approached the group, dressed in an ugly, dark green raincoat.
“You’re leaving?” Chuck asked.
“Job’s done, isn’t it?” Flannegan challenged him.
"Unbelievable…” Chuck voiced his disapproval but knew there was little point in keeping Flannegan here against his will. Flannegan saluted the group, and took the remainder of the bottle for himself, tucking it under his overcoat.
Kuttler was sitting at the bottom of the staircase, pressing an ice pack against his bruised forehead. He lowered the ice pack from his forehead and rolled his eyes: Sionis was strutting down the marble staircase, Li by his side. Needham stood at the entrance, his arms folded and his back leaning against the door in defiance of the new arrival.
“What a dutiful bunch you all are. Can’t imagine how anyone got past you,” Sionis addressed the room of downtrodden C-Listers.
“That said..." he cleared his throat as if the words were painful to admit: "Thank you.” Clearly, he had been prompted by Li.
Mayo scratched his forehead as he struggled to make sense of the unexpected compliment. “But we ruined everything. A bunch of people died. The damages to the hotel-”
Sionis flapped his hand at him dismissively. “Oh, I know. But I’m insured on all of that. Well, not the men, but those are replaceable. Good work people, I hope I never have to see any of you again.”
The latter comment seemed to be directed at Kuttler specifically, as Sionis came to a stop at his side, paying no attention to the Black Spider's judgemental glare. “Oh, elevator’s back online, yeah?” he growled at him.
“They’re pre-programmed to shut down in the event of a fire,” Kuttler claimed.
“While occupied?” Sionis asked.
“It’s your building,” Kuttler challenged him, lowering his purple-tinted glasses. “We had no way to know Carson was coming,”
Sionis eyed him up and down, unsatisfied with his response. “Smartass,” he snarled, shoving him aside. "And you, kid, you on their side now?" he examined Bridget.
"Play nice," Needham warned, a hand rested by his sheathed blade. For the first time that night, Sionis noticed him.
"That's right, I forgot we had a Bat-Chaperone with us,” he raised his arms in the air. As he made a beeline for the check-in desk, Chuck looked down into his glass, avoiding eye contact.
“Doubt there’s any point asking the blind man…” Sionis stood intrusively close to Chuck. “So, how about you? You see Tiger Shark pass by here, Kite-Man?” he asked.
Chuck’s back straightened, and he turned to Sionis stone-faced.
“Who?”
Sionis took a step back. If he had eyebrows, he’d have surely raised one. “Well, aren’t you a grumpy little bastard tonight... You hit your head? Maybe fly into my desk headfirst?”
As tensions began to mount, Li stepped between the pair, handing Sionis his tablet. “Sir, you’ll want a look at this. The security footage from the 13th floor.”
As Sionis glanced at the recording, his eyes narrowed. “What am I supposed to be looking at?”
“Just keep watching,” Li said calmly. As the footage played, a familiar man wearing a wolf-like helmet and purple suit walked into focus and pressed a button on the nearby keypad.
“Ferris-?” Sionis grimaced. “What the hell was he up to-?”
As he finished inputting the code, the wall slid out, and Ferris disappeared behind it, the wall closing back up behind him.
“I told you it wasn’t Day,” Li finished, his tone suggesting he felt vindicated.
“I wish I could say I was happy for you…” Sionis murmured. “Wait a minute,” he gestured to the corner of the screen. “The time stamp… This happened two hours before Day attacked,” he glared at Li, waiting for his explanation.
“If I might suggest something... Kuttler is a tech genius. The only way someone; Krill, Day; could bypass his systems is if they already had the security codes. Or knew someone who did.”
“And?”
“Ferris knew something was going down. That’s why he left the party prematurely.”
“Well,” Sionis scoffed. “It’s a hell of a theory.”
“It is. But I do my research,” Li spoke, swiping his fingers across the tablet to another photo. “This was taken outside the Thompkins Homeless Center. And that’s Ferris, sat across from Abner Krill.”
Sionis gritted his teeth. “Is there anyone who doesn’t want to kill me?” he snarled.
“Nope." Needham’s arms stayed folded.
Sionis growled, as he swung back around. “Hey, Misfits, maybe I could still use you.”
“Are you serious?” Chuck asked. “Drury’s gone. Have someone else do your dirty work.”
“Well, that would be nice, Kite-Man. However, you may not have noticed, but all my employees seem to be betraying me!"
As if on cue, the stairwell door swung open, and Garfield Lynns staggered into the lobby; his shirt drenched in sweat, his face bruised and swollen, and covered in still damp blood.
Joey's eyes widened. "Gar!"
"Here, take it easy, Garfield," Reardon advised him, offering him his seat at the desk.
"Woah," Sharpe whistled. "You look like shit! Like, more than usual. Like, think how bad you must look now if on your best day, you look like a shaved testi-"
"Gar, what happened?" Chuck asked, expressing concern as Lynns collapsed onto the stool beside him and drank his half full glass of alcohol.
"Gar, where's Jenna?" Joey asked anxiously. "Gar?"
Gar didn't respond. His eyes appeared to stare off into nowhere. “He took her," he said finally, his jaw slackening. "I tried to stop him, but he took her."
“Who? Franco?” Joey asked. That got Sionis’ attention, whose previous reaction to the conversation had been one of pure apathy.
"Franco did that?” Sharpe gestured to Gar’s wounds. “I’ll be honest, between this and the car crash, I think you might be losing your touch.”
"No, not him... His assistant… bodyguard. He is… was a metahuman. A blood monster. Took him out with a Molotov but... By that point, Franco had already sealed the upstairs passage."
“Cool,” Sharpe and Mayo nodded in admiration. The former, stuck his head around the door Gar had come through, hoping to catch a glimpse of the 'blood monster.'
“That tunnel, where does it come out?” Gar asked Li frantically.
“One of our old warehouses, South Gotham, I think. You said it was a blood monster?” he asked Gar.
“What?” Gar asked, failing to see the relevancy. “Yeah, some kinda bloodbender. Like, from Avatar. Have you seen Avatar?”
“No.”
“Well, I have. Blame Rigger.”
“I shall.”
“You shouldn’t, it’s a good show!” Joey interjected.
“It’s fine," Gar conceded, realising he was getting off-topic. "This guy made me beat myself within an inch of my life, made Jenna watch, healed Franco’s injuries… Bloodwork, he said his name was.”
“And where is he now?”
Gar paused. “He’s splattered across the east stairwell.
“Aw, that’s not a monster!” Sharpe complained loudly as he re-entered the lobby. “That’s just a pile of blood.”
Li and Sionis looked at each other.
Li swallowed. “Sir… You don’t think-?”
“I want Franco's blood tested," Sionis ordered. “Dig up any files we have on Blackgate, including his connection to Gaige, and find out when his correspondence with Ferris first began; I need to know if they were conspiring before we lifted his exile...”
"That may take time," Li stated. "We'd need to find an uncorrupted blood sample, run it against the one we received from Blackgate."
"Franco took a polka dot to the stomach earlier," Gar stated. "I'd start there."
"Hmff," Sionis grunted. "Richardson's still on the take," he reminded his assistant. "Have him swipe a sample from upstairs. While we wait, I want you to surround the South Warehouse. No one in or out, capiche?”
“That may prove difficult. If Franco indeed got to Ferris, while he was exiled on another continent, he may have also enlisted your captains. We’re talking about a full-scale power play.”
“Then we’ll do it.”
Sionis tilted his head back. "Hm?"
Gar had risen from the stool and stepped between Sionis and Li. “We’ll take the job,” he clarified.
"Now, Gar, wait a minute-" Chuck protested, following him as he offered Sionis his hand.
"Bookworm’s right. You can't trust your own guys. Franco could've already bought them off. But you can trust me, because there ain’t nothing I wouldn’t do to protect that woman.”
“Well, aren’t you the romantic.” Sionis smirked as he accepted the handshake. “You remember Iron-Hat Ferris, I take it?”
Behind them, Blake laughed. “’Iron-Hat?’ What does he do, haunt abandoned fairgrounds for the insurance money?”
“Didn’t realise we were taking pointers from the Catman.”
“You’re not coming,” Gar shook his head. “Not with that stab wound. Ten neither. And Mayo... Not Mayo."
“Hold that thought,” Sionis’ phone buzzed, and he rolled his eyes. “Penguin.” He turned his head to the quarrelling Misfits. “I have to take this. Mingle among yourselves," he said patronisingly, as he left the room, followed by Li.
As Sionis departed, Joey shook his head. “That man deserves a fiery death...” he muttered.
“Yes,” Reardon murmured in agreement. “And for some reason, we prevented one.”
"What's your problem?" Gar glared at Chuck.
"My problem?" Chuck squinted.
“Franco has Jenna. Jenna! This might be my only chance of getting her back. Why are you trying to mess that up?”
"Why? Because we're not his personal kill squad. Look, Julian was one of us, as were the rest of the Outcasts; to an extent, but I draw the line with Franco and this Ferris guy. That's mob business and I don't want to see any more of us caught in the crossfire."
“And you'd leave Jenna to die instead?” Gar spluttered in indignation. "Isn't she one of us?"
Chuck sighed. “That’s not what I’m saying! But God, Gar, at least think it through. You do what you’re planning, if you kill Franco, do you really think she can love you? You’re being used. You’ll be little more than Sionis’ executioner. Again.”
"You don’t understand! I love her!”
"Of course, I understand, but she’s a grown woman. A grown woman, who, I might add, managed to hit Carson with a car.”
“To be fair though, who hasn’t,” Sharpe interjected.
“Just have faith in her! Give her some credit, please," Chuck urged.
"It's not just mob business."
"What?" Chuck stared at Bridget.
"It's not just mob business,” she repeated, a little unsure of herself.
“Go on," Needham encouraged her. "It's alright."
Bridget turned to Gar. “Dad followed Carpenter home one night. He was looking for you; must’ve thought that she’d lead him to you and Walker. But he found Franco instead. I guess they developed some kind of understanding, because, well they’re both still breathing. Tonight, Franco phoned dad out of the blue. Said he knew where to find Drury. And his friends.”
“Franco phoned him? Not Jules?” Blake asked.
Bridget scratched her arm. “Uh-uh. Day thought Dad was beneath him. He was always bragging about these secret partners of his. Seemed to think they were going to take over the city.”
“Drury,” Gar whispered. He looked ashamed, disgusted that he hadn’t noticed his best friend’s absence. “Where is Drury?”
The Misfits looked at each other guiltily. Ten swallowed. “You don’t know?”
Six Years Ago: Dixon Docks
Roman Sionis stood by the harbour. Smoke was still billowing from the charred warehouse. His warehouse. “30 men dead. 30. The East End operation is fucked…” he gritted his teeth. “What the hell happened exactly?” he asked, rubbing his eyes tiredly.
A man in a violet mask and a red suit and cape stepped forward. “Per the Bug’s account, this was the work of one man; calls himself Black Spider. He’s been active for a couple of years, never been worth our time; went after street dealers, the small stuff,” he explained.
“And? What changed?”
James Carter lowered his notepad. “We’re still working on that, sir. Still, it’s not uncommon for these types to get reckless, or cocky. Take down one street thug and they think they’re invincible all of a sudden. The Bug said he likely died in the blaze. We’re checking the river for a body. It’ll turn up soon enough.”
Sionis reached into his pocket and opened a bottle of his prescription heart medication. “30... Shit. You’re the PI, right? Gaige’s,” he inquired, swallowing a handful of orange pills.
“Incognito,” the red suited man introduced himself.
Sionis snorted derisively. “Yeah, with that cape?”
The Gotham Royal Hotel:
Room 792: Floor 25
A lone GCPD officer, Richardson, shone a torch at the wall. What looked to be Walker’s signature cocoon formula was peeling off the wall. A good chunk of the residue appeared to have been removed somehow, eaten, the cop suspected. And whatever the webbing had held, was gone
Six Years Ago: Sionis’ Penthouse. Diamond District
Sionis poured a bottle of scotch into a pair of glasses, offering a tumbler to his guest first. The guest declined, instead retrieving a thin cigarette from a pouch in his dark grey utility belt. Sionis shrugged, and after chugging down his whiskey, got down to business: “You come highly recommended from a… mutual friend of ours. Can’t say I’ve ever held his opinion in high regard, but my boys vouch for you. That kid, Joseph, he’s the one who set up the initial meet between me and your... manager.”
“He’s not my manager,” the guest frowned, flicking his lighter on and off compulsively.
“Well, he hyped you up plenty.”
“That’s just Drury. He exaggerates.”
“Yeah, no shit,” Sionis inhaled. “Joseph... is getting cold feet. Guess that mess in the East End was too much for him to handle: bit of a softie, that one... I take it you saw the news?”
The guest, dressed in a dark grey jumpsuit and a bandolier lined with explosives around his torso, smiled thinly. “Saw your warehouse up in smoke, if that’s what you mean. Helluva blaze. Wish I’d been there in person.”
“You and me both,” Sionis glared at him. “That little... accident cost me a dozen of my best guys. High earners. I need someone to pick up the slack, recoup our losses. That gonna be you, Lynns?”
The guest closed his lighter suddenly. “Please, sir. Call me Firefly.”
The Gotham Royal Hotel
Lobby: Ground Floor
Gar sat back down as he processed this. Franco sent Carson. Carson, who Drury had sacrificed his freedom to take down. He remembered the look Drury gave him in that hallway, a non-verbal plea to find Jenna, to be happy. And his hand formed a fist.
“That settles it.”
The Misfits looked at Gar.
“Franco’s just given me two reasons to kill him.”
“I’m in,” Rigger patted him on the back, tucking the broken katana into its sheath. “A guy’s gotta have his wingman.”
Gar nodded appreciatively, then turned to Chuck, gesturing to Blake and Reardon. “Those two need a doctor. Can I count on you to be their designated driver?”
Chuck nodded hesitantly. “Sharpe says he knows a guy.”
The two stared at each other as realization washed over them.
“The lizard?”
“The lizard.”
Gar scoffed, then turned to Joey. “Suit up.”
“Already have!” he beamed back as he ripped his shirt open, revealing the red and yellow fireproof spandex beneath.
Needham’s eyes narrowed. “You’ve been wearing that the whole time?”
Gar scratched his scalp. “Christ. You must smell like an old boot...”
“Like my pop’s old flip flops!”
~-~
“Oswald, this had better be good,” Sionis drawled into his phone. As Cobblepot spoke, Sionis’ eyes widened. “What?” he snapped.
Li watched from the side, concerned.
“Where? Yes, I’ll be there. Tell White to meet me there.”
“Sir?” Li tilted his head to one side.
Sionis didn’t elaborate. Instead, he swung around, placing a hand around his assistant’s arm.
"You still got that gun I gave you?" he asked. His tone was one of uncharacteristic concern.
Li nodded, gesturing to the bulge behind his tweed jacket.
"Good,” Sionis’ head swayed from side to side. And without another word, he stepped into the awaiting black limousine.
~-~
Li re-entered the Royal alone, his coat damp from the snow outside. “Have we reached a consensus?” he asked the group.
“Chuck here is gonna take care of our wounded,” Gar stated, “So Joey and I are all you’ve got.”
...
“Very well,” Li said, although he was clearly disappointed with this turn of events. “But be aware: Henry Ferris is not to be underestimated. He is a ruthless, unrepentant monster."
“Yeah, um, your boss is Black Mask. All things considered, isn’t that a little hypothetical?" Blake scratched his head.
"Hypocritical," Kuttler corrected him.
“You don’t understand,” Li shook his head. “Upon his return, I did some digging; research into the circumstances behind his exile, behind that mask he wears... Six years ago, Henry Ferris increased the potency of our drugs, and distributed them among poor neighbourhoods. Black neighbourhoods.”
‘Six years...’ Needham thought to himself, as he was filled with dread. ‘It wasn’t an accident...’ He remembered little Mikey on the floor, an overturned bowl of cereal at his side. Linda, her face white, stained with vomit. The still hot spoon on the table… The bag of heroin spilled across the sofa and along the floor...
‘It wasn’t an accident.’
Suddenly he leapt to his feet and grabbed Li by his collar. “Did you say six years?”
Six Years Ago: The Monarch’s Court
“Henry Ferris. You stand before the High Table, today, on July 14th, 2013, accused of the reckless endangerment of our assets and of drawing unwanted attention to our East End operations. How do you plead?” the red-suited man at the end of the table asked.
“How do I plead?” the accused repeated, a bewildered look upon his chiselled face. “This is a joke, right?”
“Hardly,” the man in the striped scuba suit snarled.
“Uh, should I repeat the question-?” the speaker asked his superiors.
“I heard you fine, Incognito,” Ferris responded. “I’m just confused. Confused why I’m on some sham trial and not shaking hands with the big bosses; No offense, pirate; in the Falcone penthouse.”
Ferris ran his finger along his crooked nose. “If I’m guilty of anything, and I do mean ‘if,’ it’s of maintaining the high standards that you’ve all let slip in Falcone’s absence. If the Roman were here-”
“He’s not,” the scuba-suited enforcer spat.
“If the Roman were here, I can guarantee you all that he’d be thanking me for purifying that disgusting, dirty little corner of Gotham.”
“Enough.” The man to Carter’s right raised his hand, a golden crown atop his head. “I’ve heard enough. 30 of our own men dead. 42 of our buyers dead from a modified supply of heroin you approved without our consent.”
“Drugs kill, who knew?” Ferris whistled.
“Enough!” The Monarch spat. “If you want to draw attention to yourself like a demented court jester, to hue and cry, then so be it. But you shall do so on my terms.”
The large man behind Ferris placed his hand on his shoulder, forcing Ferris to his knees.
“Rhino, you sack of shit-” he protested, spit flying from his mouth. “What the hell is this?!”
The Monarch rose from his throne, holding an iron mask in his hand. It was green in colour, with pointed ears attached to either side. “This, is a mask of shame. Rather popular in the 16th century… It’s also known as The Gossiper’s Bridle, used to punish women accused of witchcraft and so forth. It’s archaic, barbaric, needlessly cruel… And I’m sure it will fit you like a glove.”
www.flickr.com/photos/ferranp/2341304222/sizes/l/
The orchids, and especially the mediterranean ones, are a curious and very interesting group of plants. Does the name come from the greek όρχις that means "testicles" since many of the species they possess two tubers that liken enough that part of the anatomy.
It used to be said of the orchids that are to the vegetable Kingdom that that the man to the animal Kingdom. Saving the comparisons, the sentence makes reference to that evolved, specialized and extended of this group. There are orchids in all the ecosystems of the planet, lacking alone in the deserts and in the poles. What has given a quantity of enormous species, between 20.000 and 40.000 different species, and growing (according to who you read).
Here in the Delta of the Llobregat there is around a thirty of species.
Of the most attractive adaptations in the orchids it is their seed. For the dispersion they have opted to reduce to the minimum expression the seed eliminating of her the nutritious reservations, in such a way that the "sheath" of an orchid contains thousands or even millions of minuscule seeds that you/they go from some few millimeters to microns. To be able to germinate, the seeds associate with diverse types of mushrooms that contribute them the necessary nutrients during the growth and good part of their mature life forming micorrizas colonies (mico: mushroom, riza: root). This is one of the main reasons for which artificial reproduction of these plants is so complicated. When being carried out the germination in the face of the absence of the mushrooms that you/they form the micorriza and to lack the seed of nutritious reservations their germination it must be necessarily carried out on a broth of artificial nutritious cultivation and carried out under conditions of maximum sterilization.
In these latitudes, the orchids begin to sprout with the first rains that you/they close the summer and toward the months of January February they begin to flourish. According to the species, the floración extends until final of June. With the arrival of the heat, the plant dries off and it disappears being only the bulb buried to tolerate the heat of the summer.
In Part 2, I discussed how the Serpent was used as a symbol for not only initiation into the mysteries and immortality but also a symbol for sexuality, generation, death and rebirth due to the creature’s ability to shed its skin of the old to reveal a shiny new skin underneath. The mythologized Serpent, of course, does appear in almost every culture around the world over. Genesis 3 relays how the Serpent offers knowledge in the form of a fruit grown from the Tree of Knowledge (the “Good ” and “Evil” part may have have been added later as a gloss.) Like the Serpent, the Tree of Knowledge is sometimes considered to be a phallic symbol. This Fruit along with the Tree also were used to signify the result or effect of some cause, having both a positive and a negative effect and origin.
The Two Trees.
The Tree of Knowledge and digesting the forbidden fruit in Genesis according to Jewish tradition represented the primeval mixture or intermingling of good and evil, light and darkness in an almost Manichean fashion. Eating the fruit forbidden set off a chain reaction where humanity developed a “yeitzer hara” or “evil inclination.” Unlike the earlier Hebrews, who blamed themselves for their woes, the Jewish Rabbis believed God had implanted in the ‘heart’, the Hebrew place of the unconscious of each individual, at his birth or conception. The yezer was not hereditary. It was intrinsically good and the source of creative energy, but had a strong potential for evil through appetite or greed. Only strict observance of the Law could keep the strong, irrational passions it engendered under control. To the commentators in the five centuries before Christ, Adam’s death was due to his own “sinful actions”, and not to the Augustine-authored “original sin nature” or “ancestral sin” inherent in the DNA in the race of man because of the disobedience of the primal parents. The Zohar claims that Adam and Eve lost their immortality by ingesting the fruit which is ironically enough compared to the occult:
Hear what saith scripture when Adam and Eve ate of the fruit of the tree by which death entered into their souls or lower nature, ‘And when they heard the voice of the Lord of the Alhim walking in the garden’ (Gen. iii-8), or, as it ought to be rendered, had walked (mithhalech). Note further that whilst Adam had not fallen, he was a recipient of divine wisdom (hochma) and heavenly light and derived his continuous existence from the Tree of Life to which he had free access, but as soon as he allowed himself to be seduced and deluded with the desire of occult knowledge, he lost everything, heavenly light and life through the disjunction of his higher and lower self, and, the loss of that harmony that should always exist between them, in short, he then first knew what evil was and what it entailed, and, therefore, it is written, ‘Thou art not a God that approveth wickedness, neither shall evil dwell with thee’ (Is. v-5); or, in other words, he who implicitly and blindly follows the dictates of his lower nature or self shall not come near the Tree of Life.
According to the Babylonian Talmud, Adam and Eve were in the Garden of Eden for just twelve hours before being unceremoniously thrown out. This is half a day in Paradise. That snake sure was a fast worker! Yahweh gave Adam and Eve the tour round Eden, told them what they could or couldn’t do and had no sooner turned his back than they were disobeying him and he had to expel them and sentence them, and the whole human race to come, to hell-fire for all eternity. Is that not the biggest (pardon this author’s french) fuck up of all time? It takes a spectacular degree of incompetence to screw things up that badly, so quickly. And yet the source who engineered this monumental disaster is supposed to be the Creator of the Universe, all-knowing and all-powerful, incapable of error! It is any wonder why the Gnostics called the creator god of Genesis as a dark and brutal god who was also given names such as: Samael (Blind One) and Saklas (idiot-retard)?
The Catholic Church Father Irenaeus mentions in Adv. Hear. 1, 29, 3, that the Barbelognostics revered the classic Qabalistic symbol of the “Tree, which itself they call Knowledge (gnosis).” This Tree is generated by two more primordial entities or “Aeons” called “Man” and “Knowledge.” It is hard to know just what his source for this passage may have been, for the kabbalistic symbol of the Tree does not figure in any of the surviving versions of the Apocryphon of John. There is, however, a passage in the Church Father Origen’s description in Contra Celsum of the diagrams of the cosmos envisaged by the Ophites:
And everywhere there, the Tree of Life, and the resurrection of flesh from the Tree …
This passage suggests that the form of the Tree had been imposed on the whole diagram. The Church Father Origen also gives a number of “ten circles”, the traditional number of the emanations or “sefiroth” associated with the cosmic spheres in the Kabbalistic Tree of Life – though roughly only seven of them can have planetary names. This image of the spiritual powers circling in the heavenly spheres, which the Jewish scholar, Gershom Scholem has suggested entered Jewish esoteric teaching from Hellenistic-Egyptian traditions in the centuries before Christianity (or at least Christian gnosticism) arose bears also upon the enigma of the seven-headed form of Iao in the fourth sphere (as discussed in the Apocryphon of John), that of the Sun.
This idea of the Archons situated upon the astral “aerial toll houses” of Eastern Orthodoxy (and of course Gnosticism, especially in the First Apocalypse of James) does indeed seem to originate in ancient Egypt where the the Book of the Dead lists protective spells learned by initiates to guard against the dangerous “judges” during the post-mortem journey of the soul. Speculation in Christian and in Gnostic circles concerning the order of the celestial hierarchy hinged upon a few passages in the Pauline literature, which seem to imply, however, different sequences as Colassians 1:16 states:
For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.
The names of the authorities are as follows, featured and listed in the Ophite doctrine, refuted by Celsus in Contra Celsum:
Michael – lion, Souriel – bull, Raphael – serpent, Gabriel – eagle, Thauthabaoth – bear, Erathaoth – dog, Taphabaoth/Onoel – ass.
The sequence was composed using the figures of four biblical Cherubim, to whom three new personages were added. The animal forms are derived from the biblical story of the famous vision of Ezekiel as is the iconography of the four evangelists. Ezekiel had seen four monstrous beings in the shape of winged men with four faces: of a man, a lion, a bull and an eagle, on each of the four sides. Jerome connects this tetramorph with the Four Evangelists, being Matthew, Mark, Luke and John.
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In the Trimorphic Protennoia, the Archons claim that they also were derived from a tree:
For as for our tree from which we grew, a fruit of ignorance is what it has; and also its leaves, it is death that dwells in them, and darkness dwells under the shadow of its boughs. And it was in deceit and lust that we harvested it, this (tree) through which ignorant Chaos became for us a dwelling place.
As mentioned in Part 1, the Gospel of John 15, 1-2 equates Christ with the vines and fruit of the Tree of Life in the Garden of Eden, which also sounds vaguely Dionysian. Dionysus was also called the surname Dendritês, the god of the tree, which has the same import as Dasyllius, the giver of foliage.
The Gospel of Truth also equates the cross to the tree of knowledge in the Garden of Eden:
He was nailed to a tree (and) he became fruit of the knowledge of the Father. It did not, however, cause destruction because it was eaten, but to those who ate it, it (cause) to become glad in the discovery, and he discovered them in himself, and they discovered him in themselves.
The Gospel of Philip also makes the connection between the Tree of Life, the resurrection via the chrism (anointing) and Jesus Christ, explicit:
Philip the apostle said, “Joseph the carpenter planted a garden because he needed wood for his trade. It was he who made the cross from the trees which he planted. His own offspring hung on that which he planted. His offspring was Jesus, and the planting was the cross.” But the Tree of Life is in the middle of the Garden. However, it is from the olive tree that we got the chrism, and from the chrism, the resurrection.
Elsewhere in the Gospel of Philip, the Tree of Knowledge of Good and Evil is identified with the flesh and the Law (the lower natures as opposed to the pnuematic one). Using a riff from the Epistle to the Romans 7:7-11, the author says:
“It has the power to give knowledge of good and evil. It neither removed him from evil, nor did it set him in the good. Instead it created death for those who ate of it. For when it said, ‘Eat this. Do not eat that.’ it became the beginning of death.”
The pseudepigraphic Jewish-apocalypse Book of Enoch 31:4, describes this tree of knowledge in the midst of the “Garden of Righteousness”:
It was like a species of the Tamarind tree, bearing fruit which resembled grapes extremely fine; and its fragrance extended to a considerable distance. I exclaimed, How beautiful is this tree, and how delightful is its appearance!
Irenaeus’ pupil, Hippolytus would write in Against All Heresies (VI, 27) on how the Valentinians compared the Logos to the fruit of the Tree of Life:
This (one) is styled among them Joint Fruit of the Pleroma. These (matters), then, took place within the Pleroma in this way. And the Joint Fruit of the Pleroma was projected, (that is,) Jesus,— for this is his name—the great High Priest. Sophia, however, who was outside the Pleroma in search of Christ, who had given her form, and of the Holy Spirit, became involved in great terror that she would perish, if he should separate from her, who had given her form and consistency.
He also writes that the Father projected a warrior Aeon as a defense mechanism to protect the Aeonic realm of the Pleroma from the shapeless void created by the fallen Sophia, who is often shaped in a Cross:
Now this (Aeon) is styled Horos, because he separates from the Pleroma the Hysterema that is outside. And (he is called) Metocheus, because he shares also in the Hysterema. And (he is denominated) Staurus, because he is fixed inflexibly and inexorably, so that nothing of the Hysterema can come near the Aeons who are within the Pleroma.
This description also matches with Irenaeus’ account (Against Heresies 1.3.5) on how the Valentinian Christians viewed the hidden, metaphysical meaning and nature of the Cross:
“They show, further, that that Horos of theirs, whom they call by a variety of names, has two faculties,-the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros, while in so far as he divides and separates, he is Horos. They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, “Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple; ” and again, “Taking up the cross follow me; ” but the separating power when He said, “I came not to send peace, but a word.” They also maintain that John indicated the same thing when he said, “The fan is in His hand, and He will thoroughly purge the floor, and will gather the wheat into His garner; but the chaff He will burn with fire unquenchable.” By this declaration He set forth the faculty of Horos. For that fan they explain to be the cross (Stauros), which consumes, no doubt, all material objects, as fire does chaff, but it purifies all them that are saved, as a fan does wheat. Moreover, they affirm that the Apostle Paul himself made mention of this cross in the following words: “The doctrine of the cross is to them that perish foolishness, but to us who are saved it is the power of God.” And again: “God forbid that I should glory in anything save in the cross of Christ, by whom the world is crucified to me, and I unto the world.”
In the above paragraph, Horos or Stauros (the cross of John) is the limit (X) of Plato’s Timaeus. Simon Magus taught this same exact thing as we will see below. The cross symbolizes the separation of powers and realms. It represents the apokatastasis, the Stoic conflagration, the baptism by fire. Paul the Apostle speaks of this fire that purifies and tries men’s works in 1 Corinthians 3:10-15. To be crucified to the world is to bear the symbol of the cross which is a flat-out denial of YHWH and the Elohim archons’ creation. It is to spit in the face of the Greek gods of fate like Socrates. It is hemlock to the flesh and to the spirit it is immortality.
It is the Cross of Christ, which in the Gnostic interpretation separates God from the manifest world, the uncreated, transcendent World of Forms from the Creator and the created realm, constituting a Separate and Hidden God. This limit in essence separates the “wheat from the tares”. At the same time, it also serves as a bridge between the saved sparks of light into the realm above. The extremely esoteric Sethian text, Allogenes, mentions a power or aeon by the name of “Kalyptos”, which can mean either “hidden” or “that which covers,” which may derive from the conception of the veil parting the higher from the lower realm. This power derives from the Aeon of Barbelo, which is also a state of being in which a spiritual power descends into matter. The position of Kalyptos comes very close to that of the Valentinian Horos, Stauros or Limit that separates the highest deity Bythos (Depth or Abyss) from the other Aeons that derive from him. This limit also functions though a second barrier between the “hysterema” of the material cosmos and the realm of the Aeons. Sophia also functions as a veil in On the Origin of the World.
lightning-flash-on-tree
All of these concepts are also reflected in Origen’s Contra Celsum (6, 33) in which he states that that on the diameter of one of the circles a sword of fire was depicted, the same one that had driven Adam and Eve from the earthly Paradise. This flaming sword guarded the Tree of knowledge (gnosis) and of life (zoe). If the sword was above the black line of Tartarus, then the tree of knowledge and of life has to be the series of circles starting from Gnosis and Sophia and leading through the circle of Life to the Father. This could be similar to the Kabbalistic number of 777 being the sum the paths that the Lightening Path of Creation travels down through the Tree of Life. It is through this channel that the Luciferian motif of bringing the light of heaven to the World of Action becomes apparent.
In Contra Celsum, Origen reports Celsus’ comments on the Christians (the Ophite-Sethian Gnostics in reality), who called their baptismal rite “seal” (recalling the Five Seals of the Sethians); the person who placed the seal was called “father”; the one who received it was called “son” and “young man”, answering: “I am anointed with the white chrism of the tree of life”. Celsus further down describes the Christian belief of “tree of life” being both synonymous with Christ and the resurrection in 6:34:
And in all their writings (is mention made) of the ‘tree of life’ (τό της ζωης ξύλον), and a resurrection of the flesh by means of the ‘tree’ (από ξύλου), because, I imagine, their teacher was nailed to a cross (σταυρω ένηλώθη), and was a carpenter by craft (τέκτων τήν τεχνην)…
Celsus connects a so-called “tree of life,” and a resurrection by means of the “tree,” to Jesus’ execution: that he was nailed to an execution pole and his trade being carpenter, joiner. The relevant point Celsus is making here is that Jesus was suspended on some kind of pole, and secured to it with nails. Clearly, the parallels between the Ophite diagram and the Kabbalistic Tree of Life, with the circles shown to have numerical values, are there.
The Trimorphic Protennoia and the hermetic Discourse on Eighth and Ninth in the Nag Hammadi library pre-suppose numerical values for the manifestations of God, as does the system of Valentinus as described by his enemy, Irenaeus, which envisioned the theoretical attainment of 10 divine Aeons. He also develops a system consisting of about thirty Aeons, which would suggest that he had taken the simpler Ophite system and expanded it until it was almost uncontrollable. Even more interesting is in the Sethian text, Melchizedek, it portrays Adam and Eve defeating the guardians of the Tree of Life with their own weapon!
For when they ate of the tree of knowledge, they trampled the Cherubim and the Seraphim with the flaming sword.
Fludd Sephirothic Tree web
The Sephirothic Tree by Robert Fludd
The Qabalah or Kabbalah itself has many similarities with Gnosticism in their closely related teachings of the hidden God and hypostatization of God’s attributes. The Sephirot (or Enumerations, which also means “book” in Hebrew) are the ten emanations of God (or infinite light: Ein Sof Aur) into the universe. These emanations manifest not only in the physical part of the universe, but also in the metaphysical one. Kabbalah distinguish four different worlds or planes: Atziluth, or World of Emanations, where the Divine Archetypes live; Beri’ah or World of Creations, where Highest Ranking Angels are; Yetzirah or World of Formations is the astral world; and Asiyah or World of Actions, is the physical plane and “low astral” plane. Each of these worlds are progressively grosser and denser (one can see the strong Kabbalistic influence on Neo-Platonic thought here as well), but the ten Sephiroth manifest in all of them.
The Kabbalah is rooted in the Merkavah and Assyrian traditions, and the Kabbalah defines Sefirot is also based on the great visions described by Ezekiel. The Sephiroth constitutes the “Tree of Life”, and is aligned in three columns, each headed by a Supernal. The names of the Sephirot are: Kether (Crown), Chochman (Wisdom), Binah (Understanding), Chesed (Mercy), Gevurah (Severity), Tiphareth (Redeemer), Netzach (Victory), Hod (Majesty), Yesod (Foundation), Malkhuth (Kingdom). Some clear Christian and Gnostic associations on the Tree of Life is down the middle path, with Keter relating to the Father, which emanates into Tipharet relating to the Holy Ghost, and Christ as the Solar Logos and Savior, which emanates to Yesod, relating to the Son. This being the path by which God emanates into Malkut, the physical world
The Manichean Psalm CCXX illustrates the theme of matter receiving the spiritual Light rather well by using Tree imagery:
They rose, that they belong to Matter, the children of Error, desiring to uproot thy unshakable tree and plant it in their land. Matter and her sons divided me up amongst them, they burnt me in their fire, they gave me a bitter likeness.” … “I am the sweet water that is beneath the sons of Matter.
SophiaInTree
Alchemical image of the Divine Sophia as a Tree of Learning and source of the Elixir of Life.
In Jewish Wisdom literature, it was Khokhmah who personified the female Divine. She is understood as an emanation of God, yet she resonates with the Hebrew Goddess who is otherwise assailed in the Old Testament, by Jehovah especially Asherah, the Queen of Heaven. Proverbs 3:18 calls up an image of Khokhmah that originates in the oldest core of Jewish culture: “She is a Tree of Life to all who lay hold of her.” In the same book, Khokhmah sings, “The one who finds me, finds life.” A similar aretalogy can be found in the Sethian text, Thunder-Perfect Mind. The creation story of the 2nd, Century Gnostic, Valentinus of Alexandria, the greatest of Sophia’s devotees, describes the origin and essence of the matter composing this world as emotionally and psychically consubstantial with Sophia as indicated by Irenaeus in Against Heresies, 5, 4:
This mother they also call Ogdoad, Sophia, Terra (Gaia), Jerusalem (cf. Gal. 4:26), Holy Spirit, and, with a masculine reference, Lord. Their mother dwells in that place which is above the heavens, that is, in the intermediate abode; the Demiurge in the heavenly place, that is, in the hebdomad; but the Cosmocrator in this our world. The corporeal elements of the world, again, sprang, as we before remarked, from bewilderment and perplexity, as from a more ignoble source. Thus the earth arose from her state of stupor; water from the agitation caused by her fear; air from the consolidation of her grief; while fire, producing death and corruption, was inherent in all these elements, even as they teach that ignorance also lay concealed in these three passions.
Furthermore, she knows:
the beginning and end and middle of times, the alternations of the solstices and the changes of the seasons, the cycles of the year and the constellations of the stars, the nature of animals and the tempers of wild animals, the powers of spirits and the thoughts of human beings, the varieties of plants and the virtues of roots… (Wisdom 7:15-22)
The imagery of the tree is also included in Simon Magus’s cosmology, as reported by Hippolytus of Rome, is a powerful model that describing some rare concepts that Simononians in the early third century work described in the Philosophumena, as the “Great Declaration” or “Great Announcement”. Simon very much describes a tree of fire that consumes itself. This is a third century Simonian document, positing that the root of all existence is infinite, and abides in man, who serves as its dwelling-house. The Logos or the Word is projected down by the luciferian Lightening Flash through the Aeons and into the manifest world and man. From the original root, the hidden principle, spring three pairs of manifestations of: Mind and Thought, Voice and Name, Reasoning and Reflection.
The Father is, moreover, “He that hath stood” in relation to premundane existence; “He that standeth” in relation to present being; and “He that shall stand” in relation to the final consummation. Man is simply the realization of “boundless power,” the ultimate end of the cosmic process in which the godhead attains self-consciousness. This infinite power works in all of the aeons as a compound name: He who stands, has stood, and will stand; a term alluded to in the Clementine Homilies and Recognition’s which say, that Simon Magus considered himself as the “Standing One” along with the “that power of God which is called Great”.
The Simonian author employs very Stoic language in describing what is hidden and revealed in the divine Fire, the original Boundless Power that is the stuff that the original Ineffable God is made of—the equivalent of the Qabalistic Ein Sof or Kether—the Crown. In this above entry (linked above) by Hippolytus, he refers to Simon’s theology of the “fruit from the Tree” as being the quintessential product of the human incarnation. The tripartite division of spirit, psyche and matter are simply manifest expressions of the original Stoic-like Divine Fire. This concealed fruit or “Hidden Power” which is another term that he used, requires a key in the conscious process of imagining or beholding a power to form mental images.
The Simonian author interestingly uses the term “imagining” as a reference of becoming divinized or be initiated into the mysteries. But this can only be manifested “if its imagining has been perfected and it takes the shape of itself.” Later, the text mentions a “storehouse” which is a room, located adjacent to a royal chamber within a palace where the gold, jewels and other wealth are stored. Here, the Simonian author is referring to the treasure-house and the storehouse, both concepts that are found within the Pistis Sophia that refer to a location within the “House of Many Mansions” of John 14:2.
Simon Magus also appealed to Matthew 12:33, as Hippolytus writes in Refutations of All Heresies VI, 11:
If, however, a tree continues alone, not producing fruit fully formed, it is utterly destroyed. For somewhere near, he says, is the axe (which is laid) at the roots of the tree. Every tree, he says, which does not produce good fruit, is hewn down and cast into fire.
This, of course, was also Marcion’s (and much later in Mani’s theological two principle system) main scriptural justification for his radical dualism in Christ’s maxim that a good tree does not bear evil fruit, nor does an evil tree bear bad fruit. So if we also interpret that in terms of origins, then the evil god could not possibly have originated from the good god, because good things do not produce evil things, and vice versa. The Gospel of Thomas says something very similar:
(45) Jesus said, “Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things.”
The fact is Simon had a similar doctrine that condemned false religion and predicted a final dissolution of the cosmos, presumably dissolved in fire, so that Simon’s elect can be redeemed, viz. the Great Announcement; Hippolytus, Refutation of All Heresies, 6:14; Irenaeus, Against Heresies, 1.23.3.
These words from Simon and John resonate with a key saying of Jesus in Matthew 7:17-20,
Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.
This was a key saying used by the Gnostics and Marcionites. Could it be that this metaphor originated from John the Baptist, from whom Simon also learned this same metaphor?
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, that you have Abraham for your father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Cf. John 8:39, 44; 1:17-18)
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In the text On the Origin of the World, it states that the tree of life and the tree of gnosis are situated “to the north of Paradise” and is identified as Epinoia. The Greek name Epinoia carries the meaning of “understanding” or “thought” or “purpose”. She is sent to dwell within Adam, her role being to give him consciousness of his divine origins and the way to return to the Pleroma. The author of On the Origin of the World makes a positive evaluation of the Garden of Eden:
And the tree of eternal life is as it appeared by God’s will, to the north of Paradise, so that it might make eternal the souls of the pure, who shall come forth from the modelled forms of poverty at the consummation of the age. Now the color of the tree of life is like the sun. And its branches are beautiful. Its leaves are like those of the cypress. Its fruit is like a bunch of grapes when it is white. Its height goes as far as heaven. And next to it (is) the tree of knowledge (gnosis), having the strength of God. Its glory is like the moon when fully radiant. And its branches are beautiful. Its leaves are like fig leaves. Its fruit is like a good appetizing date. And this tree is to the north of Paradise, so that it might arouse the souls from the torpor of the demons, in order that they might approach the tree of life and eat of its fruit, and so condemn the authorities and their angels.
This depiction is in stark contrast with how the the Apocryphon of John depicts Eden as more of a zoo-like prison of the authorities:
And the archons took him and placed him in paradise. And they said to him, ‘Eat, that is at leisure,’ for their luxury is bitter and their beauty is depraved. And their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. And the tree of their life they had placed in the midst of paradise.
The Apocalypse of Moses is primarily an account about Adam’s death, its cause and cure. Seth is procured along with Adam’s many other children which leads Adam to recount briefly the story of the temptation, the fall, and the the first parents’ punishment in chapters 7-8. Adam’s narrative explains the reason for his present plight. Adam then subsequently sends his wife Eve and son Seth to paradise in search of the oil of mercy that will bring him relief. (9:3) On the way to the garden, Seth is attacked by a beast (in chapters 10-12) which seems to be evidence that God’s curse in Genesis 3:15 is in effect. Adam’s request to be saved is subsequently denied.
(The oil of Mercy) will not be yours now, but at the ends of the times. Then will arise all flesh from Adam to the great day …. , and then all the joy of paradise will be given to them. … (13:2-4)
Adam knows he is going to die and later on in Chapters 22-29, God appears in paradise on his chariot while accompanied by his angels. His throne is fixed, and he indicts and sentences his creatures from the consequences of the fall being spelled out in detail in chapters 24-26. Adam seeks the oil of mercy but God commands the angels to get on with the expulsion (27:4-28:1). Again Adam pleads, this time for access to the Tree of Life (28:2). God’s response to Adam’s plea is met with a reproof:
You shall not take from it now … if you keep yourself from all evil, as one about to die, when again the resurrection comes to pass, I shall raise you up. And then there shall be given to you from the tree of life. (28:3-4)
Another time, Adam pleads with God for herbs from Eden to offer incense and seeds to grow food. God is kind enough to grant this request before Adam and Eve are kicked out from the garden in Chapter 29. The text concludes on a solemn yet promising note which expands on Genesis 3:19:
I told you that you are dust, and to dust you will return. Again I promise you the resurrection. I shall raise you up to the last day, in the resurrection, with every man who is of your seed. (41:2-3)
In the concluding portion of the book, it describes Eve’s death and her burial by Seth, who is commanded to bury in this fashion everyone who dies until the day of the resurrection. These ideas are also reflected in the apocryphal the Book of the Cave of Treasures, where the dying Adam assembles his sons, including Seth for a request to embalm him with myrrh, cassia and balsam and to leave his body in the Cave of Treasures, situated at a side of a high mountain but below paradise.
Seth himself was also considered to be the archetypal father and savior of the Gnostics, resulting from the Jewish exegesis and combination of various biblical themes: (1) that of “the sons of God” in Gen 6:4 (LXX), (2) that of Seth as “another seed” appointed by God in place of the slain Abel in Gen 4:25, who (3) was fathered by Adam as a son in his own likeness and image according to Gen 5:3.
These themes, in combination with Gen 1:26, concerning the god “Man” created in the image and likeness of God, implied the divine nature of Seth, the “planter” of the heavenly seed (Gen 4:25). Seth would recover from “the great aeons” the glory that had left Adam and Eve at their Fall, caused by the Ialdabaoth. Seth would preserve his seed against the repeated attempts of Ialdabaoth to steal it by keeping it separate from the lustful seed of Cain which came from the Archons. At the end of time, Seth (or Sophia in On the Origin of the World) would destroy Ialdabaoth and his followers in a Revelations-styled apocalypse and reinstate his seed, the part of mankind untainted by lust, into its original glory. The strongest instant that we see Seth as a Gnostic Savior is in the Apocalypse of Adam, where Adam tells his son Seth:
And the glory in our hearts left us, me and your mother Eve, along with the first knowledge that breathed within us.
Later, Adam called his son “by the name of that man who is the seed of the great generation as a planter of the righteous seed”, recalling 1 Corinthians 15: 35-49 by Paul the Apostle, who compared the resurrection to a seed. Paul states that when a plant sprouts forth from the seed, and the remnants of the seed whither away. The plant came from the seed, but the plant isn’t the seed, and the seed isn’t the plant. They’re two distinct things, and the plant doesn’t come to life until the seed dies. So what Paul is saying is that spirit is deposited as a seed in the body, and it remains a seed until the body dies and decomposes. Then the spirit sprouts forth from the body, and the body is transmuted into a spiritual body, which also recalls the Parable of the Sower in Matthew, Mark and Thomas. It isn’t reanimation of a corpse at all as Catholic Church Fathers such as Irenaeus and especially Tertullian, have maintained (Against Heresies, 5.12.1, De Resurrectione Carnis). Paul’s theology concerning the spiritual resurrection isn’t so far removed from the ideas expressed in the Great Announcement:
…the manifested side corresponds to the trunk, limbs, leaves, and encasing bark. All these members of the tree are set ablaze from the all-consuming flame of the fire and destroyed. But as for the fruit of the tree, if it’s for is perfect and it assumes the true shape, it is gathered into the storehouse, not thrown into the fire.
Here, the vegetation and tree motifs are evident. Returning to the Gnostics—is it from Seth’s descendants who would possess the Gnosis. The Apocryphon of John suggests that Sophia prepared a place for the souls in heaven, where Jesus, the incarnation of the aeon Christ would disclose the true knowledge of how to return to their true home in with the Spirit (in Pleroma), where they would ascend past the rulers (archons) and their astral spheres and be healed of all deficiency and become holy and faultless. To gain these higher realms, one must ascend above the Seven Heavens of Chaos into the Aeons as stated in the Gospel of the Egyptians:
Then there came forth from the great aeons four hundred ethereal angels, accompanied by the great Aerosiel and the great Selmechel, to guard the great, incorruptible race, its fruit, and the great men of the great Seth, from the time and the moment of Truth and Justice, until the consummation of the aeon and its archons, those whom the great judges have condemned to death.
The Apocryphon of John spells it out in a more concise manner:
And he placed seven kings – each corresponding to the firmaments of heaven – over the seven heavens, and five over the depth of the abyss, that they may reign. And he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness.
Origen, despite being one of the Church Fathers (and theological enemies of the Gnostics), he actually had a doctrine very much influenced by Platonism (but stood firmly against groups like the Valentinians and Marcionites). Origen also did not accept the historicity of the Bible nor did he interpret it literally. One example of this can be taken from De Prinicipiis, 4.1.16, where he discusses the Genesis creation myth more as an allegory:
No one, I think, can doubt that the statement that God walked in the afternoon in paradise, and that Adam lay hid under a tree is related figuratively in Scripture, that some mystical meaning may be indicated by it.” And “those who are not altogether blind can collect countless instances of a similar kind recorded as having occurred, but which did not literally take place? Nay, the Gospels themselves are filled with the same kind of narratives; for example, the devil leading Jesus up into a high mountain, in order to show him from thence the kingdoms of the whole world, and the glory of them.
Likewise, the Valentinians viewed scripture as allegorical on three different levels that corresponded to the three natures. The earlier Gnostics viewed the Old Testament as a symbolic record of the struggle between Yaldabaoth-Jehovah and Sophia as testified in Irenaeus’ account in Against Heresies, VII, 3:
They maintain, moreover, that those souls which possess the seed of Achamoth are superior to the rest, and are more dearly loved by the Demiurge than others, while he knows not the true cause thereof, but imagines that they are what they are through his favour towards them. Wherefore, also, they say he distributed them to prophets, priests, and kings; and they declare that many things were spoken (7) by this seed through the prophets, inasmuch as it was endowed with a transcendently lofty nature. Themother also, they say, spake much about things above, and that both through him and through the souls which were formed by him. Then, again, they divide the prophecies [into different classes], maintaining that one portion was uttered by the mother, a second by her seed, and a third by the Demiurge. In like manner, they hold that Jesus uttered some things under the influence of the Saviour, others under that of the mother, and others still under that of the Demiurge, as we shall show further on in our work.
As we can see, the Tree was an important universal symbol for not only the Gnostics, Simonians, Valentinians, etc, but to groups like the Jewish-Kabbalists, alchemists and many occult groups throughout the ages. The Tree is highly associative with the idea of the descent and crucifixion (and eventual ascent and resurrection) of spirit into and from matter as seen in Sophia-Achamoth’s fall from the celestial world and into the prima materia which parallels the Genesis account of the fall of Eve, the “mother of the living”. In Plato’s Timaeus, do we find the account of the Fall of Atlantis, (as strange as it might sound) which could be read as symbolic of the Divine tragedy and catastrophe so predominant in Gnostic cosmology and theology.
In Part 4, we will investigate a possible Gnostic exegesis of the Atlantis myth and other Greek tales, the Gnostic science of human physiology and the mind relating to Genesis, where and how exactly Orthodox theology developed from and ultimately became victorious as a common religious Christian doctrine, along with some concluding final thoughts on this series.
theaeoneye.com/2013/05/14/forbidden-fruit-in-the-midst-of...
Dhaka, Bangladesh, 2010.
An embryo takes nine months to become a human.
A human takes a life time to grow up, to love, to dream and to bond with other humans. They become individual worlds.
Then you appear.
You kill them and send their souls to so called Heaven or Hell.
And those who loved them are sentenced for lifetime in a prison of unbearable memories.
God.
You are a joker, and life is the biggest joke ever.
In the night of June 3, 2010, a little community of Nimtoli at Old Dhaka was burnt to ashes by a sudden fire, which claimed more than 120 lives. Most of the inhabitants died, leaving a few alive with painful memories as a burden for rest of their lives. The woman in this photo lost her brother, who owned this shop. What remains of this shop is nothing but ashes.
All rights reserved worldwide. DO NOT use this image in any commercial, non-commercial or blogging purpose without my explicit permission. Otherwise, you'll face legal action for violating national or international copyright law.
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I allowed the police to put me in the cell, I didn't feel like I needed to break free, there would of been nothing there when I would of gotten home. They put in one of the holding cells for the night and told me to get some rest, but I didn't. They took all of my guns and gear, I let them. The other cell mates shouted things at me, telling me they were going to kill me, I believed them. The next day I was put into a police van, the journey took two hours. I didn't know where I was going, but I did know that it would probably be the last time that I would see Gotham. When the van stopped, the police escorted me to an old building, pushing their way through the flood of the press. All of the journalist shouting "Mr Lawton! What do you have to say about being the world's greatest assassin?"I just stared at them. When I got inside I realized where I was, a court. This was obviously not one of Gotham's court, this one was clean. The police put me into the witness stand, whilst the judge came in. Then the court case begun. It started of with them listing all of my crimes the past few years, twenty seven cases of murder, sixty two cases of assault and one hundred and thirty five cases of robbery. I could of sworn I did more. Then came the prosecutor, blabbering on about what sentence I should get. I did not listen to what he had to say though, my mind was some place else.n my head was just a image of Blaze taking of her mask and underneath being Katrina, I was so sure it was. Bang! Went the judges hammer, waking me up from my dream. "I know declare," he began to say "that you Floyd Lawton, shall be sentenced to death, but the electric chair!" The crowd gasped in fear, shock, horror. I had no reaction, in fact I felt like I wanted to die, after all, what did I have left?
Hope you like it :D
Sentence: The cabin is next to a beautiful river.
[Image source: figur8.net/dream/2015/08/21/getting-the-most-out-of-your-...]
Bryan Mackenzie Redden is serving 44 years to Life for the murder of a mother and her daughter. The two were killed after he had broken into their home to burglarize them while Redden was high. Redden is housed at Elmira Correctional Facility in New York and is eligible for parole in August 2061
Mary Catherine Docherty was sentenced to 7 days hard labour after being convicted of stealing iron along with her accomplices: Mary Hinnigan, Ellen Woodman and Rosanna Watson.
Age (on discharge): 14
Height: 4.9
Hair: Red
Eyes: Dark Blue
Place of Birth: Newcastle
Status: Single
These photographs are of convicted criminals in Newcastle between 1871 - 1873.
Reference:TWAS: PR.NC/6/1/1208
(Copyright) We're happy for you to share this digital image within the spirit of The Commons. Please cite 'Tyne & Wear Archives & Museums' when reusing. Certain restrictions on high quality reproductions and commercial use of the original physical version apply though; if you're unsure please email archives@twmuseums.org.uk.
To purchase a hi-res copy please email archives@twmuseums.org.uk quoting the title and reference number.
According to historical records "There are many people at Versailles today." was the only sentence spoken between the young dauphine Marie Antoinette and Madame du Barry, the mistress of the old king Louis XV. Marie Antoinette, coming from a strict christian background could not palate the king flaunting his lover at court and enmity sprouted between her and the sexually liberated du Barry.
I depicted this rivalry between the two women as a cold war of fashion, a contest where the gowns got bigger and the wigs more ridiculously elaborate. Marie Antoinette's pink silk robe à la française follows the traditional period fashions; where as dy Barry's blue gown is a more modern interpretation of the silhouette and "indecently" sleeveless. Both gowns come with a front hemline that can be hoisted up to reveal either their pantaloons or a tableau of a stage depicting the propaganda of the era, smearing each lady of the court for their frivolities.
Marie Antoinette is FR2 Agnes sculpt by Integrity Toys, painted with a disapproving expression as she utters the famous words "There are many people at Versailles today." Madame du Barry is the Luchia sculpt from the same company, her face charismatic enough to climb to to court from her humble beginnings, and amused at the small victory she gains as Marie Antoinette is finally forced to acknowledge her.
The pair comes with two sets of wigs: huge ones evoking the outrageous size of the fashion drawings of the era, decorated with hand carved ornaments of a three mast schooner and a girl on a swing; the other pair of wigs are a more modern interpretation of the pompadour style.
The OOAK shoes are hand sculpted from epoxy putty, covered with silk and lace and embellished with Swarovski crystal ornaments.
The pair is a commission project and not for sale.
"The patient is young" is true to some degree – the lower the age of the patient (measured e.g. in years), the more the sentence is true. The word Advaita is a composite of two Sanskrit words: Advaita is often translated as "non-duality," but a more apt translation is "non-secondness." Advaita has several meanings: As Gaudapada states, when a distinction is made between subject and object, people grasp to objects, which is samsara. By realizing one's true identity as Brahman, there is no more grasping, and the mind comes to rest. Nonduality of Atman and Brahman, the famous diction of Advaita Vedanta that Atman is not distinct from Brahman; the knowledge of this identity is liberating. Monism: there is no other reality than Brahman, that "Reality is not constituted by parts," that is, ever-changing 'things' have no existence of their own, but are appearances of the one Existent, Brahman; and that there is in reality no duality between the "experiencing self" (jiva) and Brahman, the Ground of Being. The word Vedānta is a composition of two Sanskrit words: The word Veda refers to the whole corpus of vedic texts, and the word "anta" means 'end'. The meaning of Vedānta can be summed up as "the end of the vedas" or "the ultimate knowledge of the vedas". Vedānta is one of six orthodox schools of Hindu philosophy. Truth of a fuzzy proposition is a matter of degree. I recommend to everybody interested in fuzzy logic that they sharply distinguish fuzziness from uncertainty as a degree of belief (e.g. probability). Compare the last proposition with the proposition "The patient will survive next week". This may well be considered as a crisp proposition which is either (absolutely) true or (absolutely) false; but we do not know which is the case. We may have some probability (chance, degree of belief) that the sentence is true; but probability is not a degree of truth. In metrology (the science of measurement), it is acknowledged that for any measure we care to make, there exists an amount of uncertainty about its accuracy, but this degree of uncertainty is conventionally expressed with a magnitude of likelihood, and not as a degree of truth. In 1975, Lotfi A. Zadeh introduced a distinction between "Type 1 fuzzy sets" without uncertainty and "Type 2 fuzzy sets" with uncertainty, which has been widely accepted. Simply put, in the former case, each fuzzy number is linked to a non-fuzzy (natural) number, while in the latter case, each fuzzy number is linked to another fuzzy number.Problems of vagueness and fuzziness have probably always existed in human experience. From ancient history, philosophers and scientists have reflected about those kinds of problems. The ancient Sorites paradox first raised the logical problem of how we could exactly define the threshold at which a change in quantitative gradation turns into a qualitative or categorical difference. With some physical processes this threshold is relatively easy to identify. For example, water turns into steam at 100 °C or 212 °F (the boiling point depends partly on atmospheric pressure, which decreases at higher altitudes). With many other processes and gradations, however, the point of change is much more difficult to locate, and remains somewhat vague. Thus, the boundaries between qualitatively different things may be unsharp: we know that there are boundaries, but we cannot define them exactly. The Nordic myth of Loki's wager suggested that concepts that lack precise meanings or precise boundaries of application cannot be usefully discussed at all.[9] However, the 20th-century idea of "fuzzy concepts" proposes that "somewhat vague terms" can be operated with, since we can explicate and define the variability of their application by assigning numbers to gradations of applicability. This idea sounds simple enough, but it had large implications. The intellectual origins of the species of fuzzy concepts as a logical category have been traced back to a diversity of famous and less well-known thinkers,[10] including (among many others) Eubulides, Plato, Cicero, Georg Wilhelm Friedrich Hegel,[11] Karl Marx and Friedrich Engels, Friedrich Nietzsche, Hugh MacColl,[13] Charles S. Peirce, Max Black,[15] Jan Łukasiewicz,[16] Emil Leon Post, Alfred Tarski,Georg Cantor, Nicolai A. Vasiliev,[19] Kurt Gödel, Stanisław Jaśkowski[20] and Donald Knuth. Across at least two and a half millennia, all of them had something to say about graded concepts with unsharp boundaries. This suggests at least that the awareness of the existence of concepts with "fuzzy" characteristics, in one form or another, has a very long history in human thought. Quite a few logicians and philosophers have also tried to analyze the characteristics of fuzzy concepts as a recognized species, sometimes with the aid of some kind of many-valued logic or substructural logic. An early attempt in the post-WW2 era to create a theory of sets where set membership is a matter of degree was made by Abraham Kaplan and Hermann Schott in 1951. They intended to apply the idea to empirical research. Kaplan and Schott measured the degree of membership of empirical classes using real numbers between 0 and 1, and they defined corresponding notions of intersection, union, complementation and subset.[22] However, at the time, their idea "fell on stony ground".[23] J. Barkley Rosser Sr. published a treatise on many-valued logics in 1952, anticipating "many-valued sets".[24] Another treatise was published in 1963 by Aleksandr A. Zinov'ev and others In 1964, the American philosopher William Alston introduced the term "degree vagueness" to describe vagueness in an idea that results from the absence of a definite cut-off point along an implied scale (in contrast to "combinatory vagueness" caused by a term that has a number of logically independent conditions of application). The German mathematician Dieter Klaua [de] published a German-language paper on fuzzy sets in 1965, but he used a different terminology (he referred to "many-valued sets", not "fuzzy sets"). Two popular introductions to many-valued logic in the late 1960s were by Robert J. Ackermann and Nicholas Rescher respectively.] Rescher's book includes a bibliography on fuzzy theory up to 1965, which was extended by Robert Wolf for 1966–1974.[30] Haack provides references to significant works after 1974.[31] Bergmann provides a more recent (2008) introduction to fuzzy reasoning.
According to the modern idea of the continuum fallacy, the fact that a statement is to an extent vague, does not automatically mean that it is invalid. The problem then becomes one of how we could ascertain the kind of validity that the statement does have.Nondualism is a fuzzy concept, for which many definitions can be found. According to David Loy, since there are similar ideas and terms in a wide variety of spiritualities and religions, ancient and modern, no single definition for the English word "nonduality" can suffice, and perhaps it is best to speak of various "nondualities" or theories of nonduality.[10] Loy sees non-dualism as a common thread in Taoism, Mahayana Buddhism, and Advaita Vedanta,distinguishes "Five Flavors Of Nonduality":
Advaita, nondual awareness, the nondifference of subject and object, or nonduality between subject and object. According to Loy, in the Upanishads " It is most often expressed as the identity between Atman (the self) and Brahman.". Monism, the nonplurality of the world. Although the phenomenal world appears as a plurality of "things", in reality they are "of a single cloth". Brahmanical and non-Brahmanical ascetic traditions of the first millennium BCE developed in close interaction, utilizing proto-Samkhya enumerations (lists) analyzing experience in the context of meditative practices providing liberating insight into the nature of experience. The first millennium CE saw a movement towards postulating an underlying "basis of unity," both in the Buddhist Madhyamaka and Yogacara schools, and in Advaita Vedanta, collapsing phenomenal reality into a "single substrate or underlying principle." From Dualism to Oneness in Psychoanalysis: A Zen Perspective on the Mind-Body Question focuses on the shift in psychoanalytic thought, from a view of mind-body dualism to a contemporary non-dualistic perspective. The Perennial philosophy has its roots in the Renaissance interest in neo-Platonism and its idea of The One, from which all existence emanates. Marsilio Ficino (1433–1499) sought to integrate Hermeticism with Greek and Jewish-Christian thought, discerning a Prisca theologia which could be found in all age Giovanni Pico della Mirandola (1463–94) suggested that truth could be found in many, rather than just two, traditions. He proposed a harmony between the thought of Plato and Aristotle, and saw aspects of the Prisca theologia in Averroes, the Koran, the Cabala and other sources. Agostino Steuco (1497–1548) coined the term philosophia perennis."Dual" comes from Latin "duo," two, prefixed with "non-" meaning "not"; "non-dual" means "not-two." When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni). "Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual. As Advaita, it means "not-two." or "one without a second," and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. "Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka.
The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879). Max Müller rendered "advaita" as "Monism", as have many recent scholars. However, some scholars state that "advaita" is not really monism. Nondual awareness, also called pure consciousness or awareness, contentless consciousness, consciousness-as-such, and Minimal Phenomenal Experience, is a topic of phenomenological research. As described in Samkhya-Yoga and other systems of meditation, and referred to as, for example, Turya and Atman, pure awareness manifests in advanced states of meditation. Unitarian Universalism had a strong impact on Ram Mohan Roy and the Brahmo Samaj, and subsequently on Swami Vivekananda. Vivekananda was one of the main representatives of Neo-Vedanta, a modern interpretation of Hinduism in line with western esoteric traditions, especially Transcendentalism, New Thought and Theosophy. His reinterpretation was, and is, very successful, creating a new understanding and appreciation of Hinduism within and outside India, and was the principal reason for the enthusiastic reception of yoga, transcendental meditation and other forms of Indian spiritual self-improvement in the West. Narendranath Datta (Swami Vivekananda) became a member of a Freemasonry lodge "at some point before 1884" and of the Sadharan Brahmo Samaj in his twenties, a breakaway faction of the Brahmo Samaj led by Keshab Chandra Sen and Debendranath Tagore.Ram Mohan Roy (1772-1833), the founder of the Brahmo Samaj, had a strong sympathy for the Unitarians, who were closely connected to the Transcendentalists, who in turn were interested in and influenced by Indian religions early on. It was in this cultic milieu that Narendra became acquainted with Western esotericism. Debendranath Tagore brought this "neo-Hinduism" closer in line with western esotericism, a development which was furthered by Keshubchandra Sen, who was also influenced by transcendentalism, which emphasised personal religious experience over mere reasoning and theology. Sen's influence brought Vivekananda fully into contact with western esotericism, and it was also via Sen that he met Ramakrishna. Vivekananda's acquaintance with western esotericism made him very successful in western esoteric circles, beginning with his speech in 1893 at the Parliament of Religions. Vivekananda adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his western audiences, who were especially attracted by and familiar with western esoteric traditions and movements like Transcendentalism and New thought. In 1897 he founded the Ramakrishna Mission, which was instrumental in the spread of Neo-Vedanta in the west, and attracted people like Alan Watts. Aldous Huxley, author of The Perennial Philosophy, was associated with another neo-Vedanta organisation, the Vedanta Society of Southern California, founded and headed by Swami Prabhavananda. Together with Gerald Heard, Christopher Isherwood, and other followers he was initiated by the Swami and was taught meditation and spiritual practices. Neo-Vedanta was well-received among Theosophists, Christian Science, and the New Thought movement; Christian Science in turn influenced the self-study teaching A Course in Miracles.Pure consciousness is distinguished from the workings of the mind, and "consists in nothing but the being seen of what is seen." Gamma & Metzinger (2021) present twelve factors in their phenomenological analysis of pure awareness experienced by meditators, including luminosity; emptiness and non-egoic self-awareness; and witness-consciousness.A main modern proponent of perennialism was Aldous Huxley, who was influenced by Vivekananda's Neo-Vedanta and Universalism. This popular approach finds supports in the "common-core thesis". According to the "common-core thesis", different descriptions can mask quite similar if not identical experiences:
According to Elias Amidon there is an "indescribable, but definitely recognizable, reality that is the ground of all being." According to Renard, these are based on an experience or intuition of "the Real". According to Amidon, this reality is signified by "many names" from "spiritual traditions throughout the world": [N]ondual awareness, pure awareness, open awareness, presence-awareness, unconditioned mind, rigpa, primordial experience, This, the basic state, the sublime, buddhanature, original nature, spontaneous presence, the oneness of being, the ground of being, the Real, clarity, God-consciousness, divine light, the clear light, illumination, realization and enlightenment. According to Renard, nondualism as common essence prefers the term "nondualism", instead of monism, because this understanding is "nonconceptual", "not graspapable in an idea" Even to call this "ground of reality", "One", or "Oneness" is attributing a characteristic to that ground of reality. The only thing that can be said is that it is "not two" or "non-dual": [N]o unmediated experience is possible, and that in the extreme, language is not simply used to interpret experience but in fact constitutes experience. The idea of a common essence has been questioned by Yandell, who discerns various "religious experiences" and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the "evidential value" they present. The specific teachings and practices of a specific tradition may determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. The notion of what exactly constitutes "liberating insight" varies between the various traditions, and even within the traditions. Bronkhorst for example notices that the conception of what exactly "liberating insight" is in Buddhism was developed over time. Whereas originally it may not have been specified, later on the Four Truths served as such, to be superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. And Schmithausen notices that still other descriptions of this "liberating insight" exist in the Buddhist canon.nsight (prajna, kensho, satori, gnosis, theoria, illumination), especially enlightenment or the realization of the illusory nature of the autonomous "I" or self, is a key element in modern western nondual thought. It is the personal realization that ultimate reality is nondual, and is thought to be a validating means of knowledge of this nondual reality. This insight is interpreted as a psychological state, and labeled as religious or mystical experience. According to Hori, the notion of "religious experience" can be traced back to William James, who used the term "religious experience" in his book, The Varieties of Religious Experience. The origins of the use of this term can be dated further back. In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life. Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher and Albert Ritschl to defend religion against the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifies religious beliefs. Such religious empiricism would be later seen as highly problematic and was – during the period in-between world wars – famously rejected by Karl Barth. In the 20th century, religious as well as moral experience as justification for religious beliefs still holds sway. Some influential modern scholars holding this liberal theological view are Charles Raven and the Oxford physicist/theologian Charles Coulson. The notion of "religious experience" was adopted by many scholars of religion, of which William James was the most influential. The notion of "experience" has been criticised. Robert Sharf points out that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences.Insight is not the "experience" of some transcendental reality, but is a cognitive event, the (intuitive) understanding or "grasping" of some specific understanding of reality, as in kensho,or anubhava. "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity A pure consciousness without concepts, reached by "cleaning the doors of perception", would be an overwhelming chaos of sensory input without coherence.A major force in the mutual influence of eastern and western ideas and religiosity was the Theosophical Society.It searched for ancient wisdom in the east, spreading eastern religious ideas in the west One of its salient features was the belief in "Masters of Wisdom", "beings, human or once human, who have transcended the normal frontiers of knowledge, and who make their wisdom available to others". The Theosophical Society also spread western ideas in the east, aiding a modernisation of eastern traditions, and contributing to a growing nationalism in the Asian colonies.Transcendentalism was an early 19th-century liberal Protestant movement that developed in the 1830s and 1840s in the Eastern region of the United States. It was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume. The Transcendentalists emphasised an intuitive, experiential approach of religion. Following Schleiermacher, an individual's intuition of truth was taken as the criterion for truth. In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were read by the Transcendentalists and influenced their thinking. The Transcendentalists also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.Western esotericism (also called esotericism and esoterism) is a scholarly term for a wide range of loosely related ideas and movements which have developed within Western society. They are largely distinct both from orthodox Judeo-Christian religion and from Enlightenment rationalism. The earliest traditions which later analysis would label as forms of Western esotericism emerged in the Eastern Mediterranean during Late Antiquity, where Hermetism, Gnosticism, and Neoplatonism developed as schools of thought distinct from what became mainstream Christianity. In Renaissance Europe, interest in many of these older ideas increased, with various intellectuals seeking to combine "pagan" philosophies with the Kabbalah and with Christian philosophy, resulting in the emergence of esoteric movements like Christian theosophy."Dual" comes from Latin "duo," two, prefixed with "non-" meaning "not"; "non-dual" means "not-two." When referring to nondualism, Hinduism generally uses the Sanskrit term Advaita, while Buddhism uses Advaya (Tibetan: gNis-med, Chinese: pu-erh, Japanese: fu-ni). "Advaita" (अद्वैत) is from Sanskrit roots a, not; dvaita, dual. As Advaita, it means "not-two."[1][8] or "one without a second,"[8] and is usually translated as "nondualism", "nonduality" and "nondual". The term "nondualism" and the term "advaita" from which it originates are polyvalent terms. "Advaya" (अद्वय) is also a Sanskrit word that means "identity, unique, not two, without a second," and typically refers to the two truths doctrine of Mahayana Buddhism, especially Madhyamaka. The English term "nondual" was informed by early translations of the Upanishads in Western languages other than English from 1775. These terms have entered the English language from literal English renderings of "advaita" subsequent to the first wave of English translations of the Upanishads. These translations commenced with the work of Müller (1823–1900), in the monumental Sacred Books of the East (1879). Max Müller rendered "advaita" as "Monism", as have many recent scholars. However, some scholars state that "advaita" is not really monism
en.wikipedia.org/wiki/Nondualism
A fuzzy concept is a kind of concept of which the boundaries of application can vary considerably according to context or conditions, instead of being fixed once and for all. This means the concept is vague in some way, lacking a fixed, precise meaning, without however being unclear or meaningless altogether.It has a definite meaning, which can be made more precise only through further elaboration and specification - including a closer definition of the context in which the concept is used. The study of the characteristics of fuzzy concepts and fuzzy language is called fuzzy semantics. The inverse of a "fuzzy concept" is a "crisp concept" (i.e. a precise concept).
A fuzzy concept is understood by scientists as a concept which is "to an extent applicable" in a situation. That means the concept has gradations of significance or unsharp (variable) boundaries of application. A fuzzy statement is a statement which is true "to some extent", and that extent can often be represented by a scaled value. The term is also used these days in a more general, popular sense – in contrast to its technical meaning – to refer to a concept which is "rather vague" for any kind of reason. In the past, the very idea of reasoning with fuzzy concepts faced considerable resistance from academic elites. They did not want to endorse the use of imprecise concepts in research or argumentation. Yet although people might not be aware of it, the use of fuzzy concepts has risen gigantically in all walks of life from the 1970s onward. That is mainly due to advances in electronic engineering, fuzzy mathematics and digital computer programming. The new technology allows very complex inferences about "variations on a theme" to be anticipated and fixed in a program. New neuro-fuzzy computational methods make it possible to identify, measure and respond to fine gradations of significance with great precision. It means that practically useful concepts can be coded and applied to all kinds of tasks, even if ordinarily these concepts are never precisely defined. Nowadays engineers, statisticians and programmers often represent fuzzy concepts mathematically, using fuzzy logic, fuzzy values, fuzzy variables and fuzzy sets."There exists strong evidence, established in the 1970s in the psychology of concepts... that human concepts have a graded structure in that whether or not a concept applies to a given object is a matter of degree, rather than a yes-or-no question, and that people are capable of working with the degrees in a consistent way. This finding is intuitively quite appealing, because people say "this product is more or less good" or "to a certain degree, he is a good athlete", implying the graded structure of concepts. In his classic paper, Zadeh called the concepts with a graded structure fuzzy concepts and argued that these concepts are a rule rather than an exception when it comes to how people communicate knowledge. Moreover, he argued that to model such concepts mathematically is important for the tasks of control, decision making, pattern recognition, and the like. Zadeh proposed the notion of a fuzzy set that gave birth to the field of fuzzy logic..."Hence, a concept is generally regarded as "fuzzy" in a logical sense if:defining characteristics of the concept apply to it "to a certain degree or extent" (or, more unusually, "with a certain magnitude of likelihood").
or, the boundaries of applicability (the truth-value) of a concept can vary in degrees, according to different conditions.
or, the fuzzy concept itself straightforwardly consists of a fuzzy set, or a combination of such sets.
The fact that a concept is fuzzy does not prevent its use in logical reasoning; it merely affects the type of reasoning which can be applied (see fuzzy logic). If the concept has gradations of meaningful significance, it is necessary to specify and formalize what those gradations are, if they can make an important difference. Not all fuzzy concepts have the same logical structure, but they can often be formally described or reconstructed using fuzzy logic or other substructural logics.The advantage of this approach is, that numerical notation enables a potentially infinite number of truth-values between complete truth and complete falsehood, and thus it enables - in theory, at least - the greatest precision in stating the degree of applicability of a logical rule..In philosophical logic and linguistics, fuzzy concepts are often regarded as vague concepts which in their application, or formally speaking, are neither completely true nor completely false, or which are partly true and partly false; they are ideas which require further elaboration, specification or qualification to understand their applicability (the conditions under which they truly make sense). The "fuzzy area" can also refer simply to a residual number of cases which cannot be allocated to a known and identifiable group, class or set if strict criteria are used. The collaborative written works of French philosopher Gilles Deleuze and French psychoanalyst Félix Guattari refer occasionally to fuzzy sets in conjunction with their idea of multiplicities. In A Thousand Plateaus, they note that "a set is fuzzy if its elements belong to it only by virtue of specific operations of consistency and consolidation, which themselves follow a special logic", and in What Is Philosophy?, a work dealing with the functions of concepts, they write that concepts as a whole are "vague or fuzzy sets, simple aggregates of perceptions and affections, which form within the lived as immanent to a subject" In mathematics and statistics, a fuzzy variable (such as "the temperature", "hot" or "cold") is a value which could lie in a probable range defined by some quantitative limits or parameters, and which can be usefully described with imprecise categories (such as "high", "medium" or "low") using some kind of scale or conceptual hierarchy.n mathematics and computer science, the gradations of applicable meaning of a fuzzy concept are described in terms of quantitative relationships defined by logical operators. Such an approach is sometimes called "degree-theoretic semantics" by logicians and philosophers, but the more usual term is fuzzy logic or many-valued logic. The novelty of fuzzy logic is, that it "breaks with the traditional principle that formalisation should correct and avoid, but not compromise with, vagueness". The basic idea of fuzzy logic is that a real number is assigned to each statement written in a language, within a range from 0 to 1, where 1 means that the statement is completely true, and 0 means that the statement is completely false, while values less than 1 but greater than 0 represent that the statements are "partly true", to a given, quantifiable extent. Susan Haack comments: "Whereas in classical set theory an object either is or is not a member of a given set, in fuzzy set theory membership is a matter of degree; the degree of membership of an object in a fuzzy set is represented by some real number between 0 and 1, with 0 denoting no membership and full membership." ..."Truth" in this mathematical context usually means simply that "something is the case", or that "something is applicable". This makes it possible to analyze a distribution of statements for their truth-content, identify data patterns, make inferences and predictions, and model how processes operate. Petr Hájek claimed that "fuzzy logic is not just some "applied logic", but may bring "new light to classical logical problems", and therefore might be well classified as a distinct branch of "philosophical logic" similar to e.g. modal logics.Fuzzy logic offers computationally-oriented systems of concepts and methods, to formalize types of reasoning which are ordinarily approximate only, and not exact. In principle, this allows us to give a definite, precise answer to the question, "To what extent is something the case?", or, "To what extent is something applicable?". Via a series of switches, this kind of reasoning can be built into electronic devices. That was already happening before fuzzy logic was invented, but using fuzzy logic in modelling has become an important aid in design, which creates many new technical possibilities. Fuzzy reasoning (i.e., reasoning with graded concepts) turns out to have many practical uses. It is nowadays widely used in:
The programming of vehicle and transport electronics, household appliances, video games, language filters, robotics, and driverless vehicles. Fuzzy logic washing machines are gaining popularity. All kinds of control systems that regulate access, traffic, movement, balance, conditions, temperature, pressure, routers etc. Electronic equipment used for pattern recognition, surveying and monitoring (including radars, satellites, alarm systems and surveillance systems).
Cybernetics research, artificial intelligence,[54] virtual intelligence, machine learning, database design and soft computing research. "Fuzzy risk scores" are used by project managers and portfolio managers to express financial risk assessments. It looks like fuzzy logic will eventually be applied in almost every aspect of life, even if people are not aware of it, and in that sense fuzzy logic is an astonishingly successful invention.[58] The scientific and engineering literature on the subject is constantly increasing.
en.wikipedia.org/wiki/Fuzzy_concept
Advaita Vedanta (/ʌdˈvaɪtə vɛˈdɑːntə/; Sanskrit: अद्वैत वेदान्त, IAST: Advaita Vedānta) is a Hindu sādhanā, a path of spiritual discipline and experience, and the oldest extant tradition of the orthodox Hindu school Vedānta. The term Advaita (literally "non-secondness", but usually rendered as "nondualism",and often equated with monism[note 3]) refers to the idea that Brahman alone is ultimately real, while the transient phenomenal world is an illusory appearance (maya) of Brahman. In this view, jivatman, the experiencing self, is ultimately non-different ("na aparah") from Ātman-Brahman, the highest Self or Reality.The jivatman or individual self is a mere reflection or limitation of singular Ātman in a multitude of apparent individual bodies. In the Advaita tradition, moksha (liberation from suffering and rebirth),is attained through recognizing this illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership',[note 5] and acquiring vidyā (knowledge) of one's true identity as Atman-Brahman, self-luminous (svayam prakāśa)[note 6] awareness or Witness-consciousness. Upanishadic statements such as tat tvam asi, "that['s how] you are," destroy the ignorance (avidyā) regarding one's true identity by revealing that (jiv)Ātman is non-different from immortal[note 8] Brahman. While the prominent 8th century Vedic scholar and teacher (acharya) Adi Shankara emphasized that, since Brahman is ever-present, Brahman-knowledge is immediate and requires no 'action', that is, striving and effort,[15][16][17] the Advaita tradition also prescribes elaborate preparatory practice, including contemplation of the mahavakyas and accepting yogic samadhi as a means to knowledge, posing a paradox which is also recognized in other spiritual disciplines and traditions. Advaita Vedānta adapted philosophical concepts from Buddhism, giving them a Vedantic basis and interpretation,and was influenced by, and influenced, various traditions and texts of Indian philosophy, While Adi Shankara is generally regarded as the most prominent exponent of the Advaita Vedānta tradition,[26] his early influence has been questioned, as his prominence started to take shape only centuries later in the 14th century, with the ascent of Sringeri matha and its jagadguru Vidyaranya (Madhava, 14th cent.) in the Vijayanagara Empire.[note 11] While Shankara did not embrace Yoga,[37] the Advaita Vedānta tradition in medieval times explicitly incorporated elements from the yogic tradition and texts like the Yoga Vasistha and the Bhagavata Purana, culminating in Swami Vivekananda's full embrace and propagation of Yogic samadhi as an Advaita means of knowledge and liberation. In the 19th century, due to the influence of Vidyaranya's Sarvadarśanasaṅgraha, the importance of Advaita Vedānta was overemphasized by Western scholarship,[42] and Advaita Vedānta came to be regarded as the paradigmatic example of Hindu spirituality, despite the numerical dominance of theistic Bhakti-oriented religiosity. In modern times, Advaita views appear in various Neo-Vedānta movements. While "a preferred terminology" for Upanisadic philosophy "in the early periods, before the time of Shankara" was Puruṣavāda,[50][note 13] the Advaita Vedānta school has historically been referred to by various names, such as Advaita-vada (speaker of Advaita), Abheda-darshana (view of non-difference), Dvaita-vada-pratisedha (denial of dual distinctions), and Kevala-dvaita (non-dualism of the isolated). It is also called māyāvāda by Vaishnava opponents, akin to Madhyamaka Buddhism, due to their insistence that phenomena ultimately lack an inherent essence or reality,[ According to Richard King, a professor of Buddhist and Asian studies, the term Advaita first occurs in a recognizably Vedantic context in the prose of Mandukya Upanishad.[51] In contrast, according to Frits Staal, a professor of philosophy specializing in Sanskrit and Vedic studies, the word Advaita is from the Vedic era, and the Vedic sage Yajnavalkya (8th or 7th-century BCE is credited to be the one who coined it] Stephen Phillips, a professor of philosophy and Asian studies, translates the Advaita containing verse excerpt in Brihadaranyaka Upanishad, as "An ocean, a single seer without duality becomes he whose world is Brahman.While the term "Advaita Vedanta" in a strict sense may refer to the scholastic tradition of textual exegesis established by Shankara, "advaita" in a broader sense may refer to a broad current of advaitic thought, which incorporates advaitic elements with yogic thought and practice and other strands of Indian religiosity, such as Kashmir Shaivism and the Nath tradition. The first connotation has also been called "Classical Advaita" and "doctrinal Advaita," and its presentation as such is due to mediaeval doxographies,the influence of Orientalist Indologists like Paul Deussen, and the Indian response to colonial influences, dubbed neo-Vedanta by Paul Hacker, who regarded it as a deviation from "traditional" Advaita Vedanta.Yet, post-Shankara Advaita Vedanta incorporated yogic elements, such as the Yoga Vasistha, and influenced other Indian traditions, and neo-Vedanta is based on this broader strand of Indian thought. This broader current of thought and practice has also been called "greater Advaita Vedanta," "vernacular advaita,"and "experiential Advaita." It is this broader advaitic tradition which is commonly presented as "Advaita Vedanta," though the term "advaitic" may be more apt.The nondualism of Advaita Vedānta is often regarded as an idealist monism. According to King, Advaita Vedānta developed "to its ultimate extreme" the monistic ideas already present in the Upanishads. In contrast, states Milne, it is misleading to call Advaita Vedānta "monistic," since this confuses the "negation of difference" with "conflation into one."Advaita is a negative term (a-dvaita), states Milne, which denotes the "negation of a difference," between subject and object, or between perceiver and perceived. According to Deutsch, Advaita Vedānta teaches monistic oneness, however without the multiplicity premise of alternate monism theories.According to Jacqueline Suthren Hirst, Adi Shankara positively emphasizes "oneness" premise in his Brahma-sutra Bhasya 2.1.20, attributing it to all the Upanishads. Nicholson states Advaita Vedānta contains realistic strands of thought, both in its oldest origins and in Shankara's writings.
en.wikipedia.org/wiki/Advaita_Vedanta#Svayam_prakāśa_(self-luminosity)
According to historical records "There are many people at Versailles today." was the only sentence spoken between the young dauphine Marie Antoinette and Madame du Barry, the mistress of the old king Louis XV. Marie Antoinette, coming from a strict christian background could not palate the king flaunting his lover at court and enmity sprouted between her and the sexually liberated du Barry.
I depicted this rivalry between the two women as a cold war of fashion, a contest where the gowns got bigger and the wigs more ridiculously elaborate. Marie Antoinette's pink silk robe à la française follows the traditional period fashions; where as dy Barry's blue gown is a more modern interpretation of the silhouette and "indecently" sleeveless. Both gowns come with a front hemline that can be hoisted up to reveal either their pantaloons or a tableau of a stage depicting the propaganda of the era, smearing each lady of the court for their frivolities.
Marie Antoinette is FR2 Agnes sculpt by Integrity Toys, painted with a disapproving expression as she utters the famous words "There are many people at Versailles today." Madame du Barry is the Luchia sculpt from the same company, her face charismatic enough to climb to to court from her humble beginnings, and amused at the small victory she gains as Marie Antoinette is finally forced to acknowledge her.
The pair comes with two sets of wigs: huge ones evoking the outrageous size of the fashion drawings of the era, decorated with hand carved ornaments of a three mast schooner and a girl on a swing; the other pair of wigs are a more modern interpretation of the pompadour style.
The OOAK shoes are hand sculpted from epoxy putty, covered with silk and lace and embellished with Swarovski crystal ornaments.
The pair is a commission project and not for sale.
The young man above was sentenced to do 14 days hard labour and 5 years reformation for stealing money in 1873.
Age (on discharge): 15
Height: 4.11
Hair: Light Brown
Eyes: Grey
Place of Birth: Gateshead
Status: Single
Occupation: Glassmaker
These photographs are of convicted criminals in Newcastle between 1871 - 1873.
Reference: TWAS: PR.NC/6/1/1135
(Copyright) We're happy for you to share this digital image within the spirit of The Commons. Please cite 'Tyne & Wear Archives & Museums' when reusing. Certain restrictions on high quality reproductions and commercial use of the original physical version apply though; if you're unsure please email archives@twmuseums.org.uk.
To purchase a hi-res copy please email archives@twmuseums.org.uk quoting the title and reference number.
June 1977. Penn Central Baldwin DRS-4-4-1000 8302's life is over in June of 1977. It's death sentence has been spray painted under the cab: "Naporano Iron & Metal Co, Foot of Hawkins St., Newark, New Jersey, Conrail Delivery, 25 Miles Per HR"
When one this sentence into German translate wanted, could one the fact exploit, that the word order and the punctuation already with the German conventions agree.
Thank you.
View On Black · ƒ/3.5 is too wide for this level of magnification, it seems. Lesson learned.
Two weeks ago, he spoke mainly in single words. Last week, he started speaking mainly in sentences. Learning can come in bursts!
It all began over a century ago when a druggist from Waco, Texas Ed Dismuke at the age of 40 was given a death sentence from his doctors. Mr. Dismuke was advised that there was no remedy for his ailing stomach and was told to prepare himself for his journey beyond his life. Being the state-of-the-art apothecary, he refused to believe this and began a search for a cure.
Ed Dismuke did not have to go far. He headed northwest about 100 miles to an acclaimed health resort town tucked away in the beautiful Palo Pinto Mountains. In the town of Mineral Wells, the pharmacist went on a drinking binge of mineral water and his ailments disappeared. He quickly sold his 25 year old pharmacy in Waco and moved lock, stock and ambition to Mineral Wells.
It was in 1904 that Ed Dismuke founded the Famous Mineral Water Company establishing himself as one of the town’s premier purveyors of the health-giving elixir. The Famous Pavilion was built in 1914, complete with a game parlor and a fortune telling booth. Drawing from his background, the successful pharmacist and author of “Dismuke’s Handy Formulas”, his book which sold nation wide, developed products from the curative waters. The nationally sought after products Pronto-lax, Residuum, Dismuke’s Famous Crystals and Dismuke’s Eyebath were an outstanding success.
Dismuke’s timing was perfect. Mineral Wells already had a worldwide reputation for its “Crazy Water” after curing a woman suffering from a nervous condition drank from a mineral well in the late 1800’s. Health seekers from all over the globe flooded to this tiny mountain community by the thousands every year. Mineral Wells, from the 1900’s to the 1950’s, was known to be the premier Spa Resort Town in Southern United States. People came to drink and bathe in the healing mineral waters.
Nearly 6 decades later, shortly before his death, Dismuke noted that his Waco doctors had been dead for a long time. “The only thing wrong with me is old age”, he told reporters after his 97th birthday. Claiming he was never again treated by doctors after beginning his daily regimen of Famous mineral water and Proto-Lax, Dismuke devotedly promoted the mineral waters’ health giving properties. Mr. Dismuke was born March 6, 1860 in Louisiana, MO and died November 6, 1957 at age 97 after falling and breaking his hip. He is buried in Elmwood cemetery in Mineral Wells.
Sentenced to drift far away now,
Nothing is quite what it seems,
Sometimes entangled in your own dreams.
I couldn't help but notice that these beautiful flowers were doomed to spend the rest of their life in their potted prison.
A brief history of Belgium, and the Place des Martyrs - Martelaarsplaats (Martyrs' Square) in that history -
Among the most moving places to visit in the capital of Belgium, is Martyrs' Square in Brussels, where over 400 heroes of the Belgian Revolution of 1830 lie buried in a crypt beneath the cobblestones. This square is usually known by its French name, La Place des Martyrs, or also by its Dutch name, De Martelaarsplaats. Many of the dead here lie not far from where they were shot, in fierce battles amid the Brussels streets and barricades.
A wonderful monument here honours these heroes who died for the cause of freedom, in the brief 1830-31 revolutionary war that created the Belgian nation.
Particularly extraordinary and moving at the Place des Martyrs - Martelaarsplaats, are four beautiful sculptures of angels, with the angels´ faces in touchingly eternal expressions of mourning for the brave ones who gave their lives for the freedom of others.
These are photos from the daily life of writer, journalist and political refugee from the US, Dr Les (Leslie) Sachs - I am someone who also has nearly died fighting for freedom for others.
These Flickr photos document my new beloved home city of Brussels, Belgium, my life among the people and Kingdom who have given me safety in the face of the threats to destroy me. Brussels has a noble history of providing a safe haven to other dissident refugee writers, such as Victor Hugo, Karl Marx, Charles Baudelaire, and Alexandre Dumas, and I shall forever be grateful that Brussels and Belgium have helped to protect my own life as well. I'm happy to help convey to the world some of Brussels' wonderful cultural heritage.
(To read about the efforts to silence me and my journalism, the attacks on me, the smears and the threats, see the website by European journalists 'About Les Sachs' linked in my Flickr profile, and press articles such as 'Two EU Writers Under Threat of Murder: Roberto Saviano and Dr Les Sachs'.)
The Place des Martyrs - Martelaarsplaats remains a place where today's Belgians continue to remember and honour the heroes who died for them. Some weeks before the earlier group of these pictures were taken, on one rainy morning, I stood at the Place des Martyrs - Martelaarsplaats in the pouring rain, with a small group of Belgians in their 60s, 70s, and 80s, a number of them frail and supporting themselves unsteadily with canes on the uneven cobblestone surface, while a brass band was playing patriotic music. Though the rain was pouring down heavily on the Place des Martyrs, these elderly Belgians did not mind getting drenched, whatever the risk to their health, because these good people were children when the Nazis occupied Belgium, and that rainy day was a day to remember the Belgians who died fighting the fascist occupiers.
Quick sketch of the history of Belgium, and the historical role of Martyrs' Square -
The history of Belgium is not easy to outline. Belgium is today a nation with three official languages, reflecting its two large language groups of French and Dutch speakers, along with a small area whose native language is German. The Romans and Julius Caesar were in the neighbourhood over 2000 years ago, and Caesar wrote of fighting some fierce tribes here called the "Belgae", from whom the nation takes its name.
In fact, Julius Caesar referred to the Belgians or 'Belgae', in the very first sentence of his most famous book, 'De Bello Gallico', his commentary on the 'Gallic Wars': « Gallia est omnis divisa in partes tres, quarum unam incolunt Belgae ... » « The whole of Gaul is divided into three parts, in one of which live the Belgians ... »
As the Roman Empire fell apart, the Belgian region was home to the Merovingian kings in the early "dark ages", and then was part of the empire of Charlemagne. Under Charlemagne's grandson Lothair and great-grandson King Lothair II, the area of current Belgium was part of a kingdom of 'Lotharingia' whose name we know today as the French 'Lorraine'. This kingdom rapidly divided among royal heirs, with 'Upper Lorraine' roughly inside what is now France, and Brussels becoming the capital of a 'Duchy of Lower Lorraine' - roughly today's Low Countries - when a castle was built in Brussels' old centre around the year 979.
Borders and regional identity continued to change quickly in the centuries after Charlemagne, the "high middle ages". What was 'Lower Lorraine' gave way to several of the great mediaeval territories and dukedoms spreading across differing sections of what is now Belgium, with names we still hear today: Flanders, Brabant, Luxembourg. And various smaller territories and fiefdoms were also a part here, amid the ever-shifting landscape of mediaeval and feudal Europe.
The middle part of Belgium, including Brussels, was the historic territory of Brabant, and the Dukes of Brabant, about the year 1100, built premises right at what is known today in Brussels as the Royal Square - Place Royale - Kongingsplaats.
Brabant and much of Belgium then came to be part of the great late-mediaeval dukedom of Burgundy, which reached the height of influence in the 1400s with Brussels as the Burgundian capital along with Dijon. At its height, Burgundy was regarded by many as the richest court in all Europe. Today's independent Belgium is thus a remnant of that long-ago much larger Renaissance realm of Burgundy, as well as of the even more ancient kingdom of mediaeval Lotharingia.
The area of today's Belgium kept its leading role in Europe in the early 1500s, as Burgundy in turn was enveloped into the Holy Roman Empire at its height. The towns of Belgium gave birth and upbringing to the Emperor Charles V, who at one point ruled most of Europe from Brussels. So, about 500 years ago, Brussels was already the 'centre' of Europe.
After Charles, his empire began to break apart, and the territory of today's Belgium had a succession of foreign rulers from within Charles V's widely-flung Habsburg family: First the Spanish, who kept hold of the territory we now call Belgium, while the Dutch to the north broke away during the Protestant Reformation. After the 'War of the Spanish Succession', the Habsburg territories were further divided, with Belgium going under Austrian control from 1714 onwards.
It was under the Austrians, in the late 1700s, that elegant buildings began to be built around a large square which was named the Place Saint-Michel, or Saint Michael's Square. This would later become Place des Martyrs - Martelaarsplaats that you see here.
The beginning of the end of Austrian rule, and the beginning of the story of modern independent Belgium, was the 'Brabantine Revolution' (Révolution Brabançonne - Brabantse Revolutie), whereby in 1789 much of what is now Belgium, asserted its full independence from its then-rulers, the Habsburg emperors of Austria.
In sympathy and parallel with the epoch-changing revolution of 1789 in next-door France, the rebellious provinces of 'Austrian Netherlands' also went into rebellion that same year, and declared the deposition of the Austrian Habsburg Emperor, and the creation of the 'United Belgian States' (États-Belgiques-Unis - Verenigde Belgische Staten), which endured only briefly in 1789-1790. The 'Belgian' name came from the Latin word used by Julius Caesar to identify the fierce fighting tribes who inhabited this region in Caesar's day, the 'Belgae'.
In 1789, the seals of the document declaring the 'United Belgian States' to be 'free' and 'independent', were ornamented by silken tassels of black, yellow and red. The flag of the short-lived Belgian nation of 1789-90, then used these three colours, though in horizontal stripes and in a different order than the current vertically-striped Belgian flag.
The Austrians were able to briefly re-assert control of Belgium in 1790, then lost it to French control in 1792, and won it back one final time in 1793-94. The French then retained control, annexing most of what is now Belgium into France in 1795. As the Napoleonic era ended, Belgium was separated from France in 1814-1815.
As Napoléon was being defeated and his Empire terminated, the European nations meeting at the Council of Vienna of 1814-15, thought that the territories north of France, including modern Belgium and Luxembourg, should all be under the Dutch monarch, creating a single large buffer state between France and England.
The European powers meeting in Vienna avoided what might have seemed a more logical idea, of uniting only Dutch-speaking regions with the Netherlands, while letting the French-speaking regions of Wallonia remain united with France. The powers of 1815 did not want to reward France with territorial expansion to the north, precisely in the area around where Napoléon met his final defeat at Waterloo.
But the Vienna plan of shoving the French-speakers of Wallonia into a new Dutch monarchy, and expanding the Dutch nation and doubling its size, proved to be very unstable. The Dutch of the Netherlands were predominantly Protestant, while the southern populations, including the Dutch-speakers of Flanders, were predominantly Roman Catholic. And not only did the Catholic territories have large numbers of French speakers, the people in Flanders also speak a modestly different Dutch than in the Netherlands, which led them to chafe against the Dutch monarchy in sympathy with their French-speaking neighbours.
Tensions grew until an August, 1830 performance at the Brussels opera house, where political rebellion portrayed on the stage, became a catalyst for rebellion in the streets.
In September of 1830 the street rebellions became a full-blown revolution for Belgian independence. The Place Saint-Michel, Saint Michael's Square, a few hundred metres from the opera house where the fuse for revolution had been lit, became a key site for the declaration of Belgian liberty and independence, and a pivotal site in the fierce and deadly street battles. The central days of the revolution in September 1830 - the 23rd, 24th, 25th and 26th - are the dates inscribed upon the tablet held by the high figure in the monument that you see in the photos, representing the angel or goddess of the Belgian home nation (Latin 'patria'), with a lion by her side.
In 1830, with the hundreds of dead from the revolutionary battles, the decision was made to bury them there at the square, which now became the Square of the Martyrs of Freedom.
The revolution was quickly successful. Some battles continued to take place into 1831, as the Dutch made a last try to hold onto the Belgian territory, but the separation of Belgium and Luxembourg was speedily recognised and secured by the other European powers.
The Revolution of 1830 enabled Belgium to finally fulfil the dreams of the Belgian revolutionaries of 1789. The current Belgian tri-colour flag was established in 1831, using the 1789 colours of the 'Brabantine Revolution'. Belgium became a nation and even acquired a king of its own, the Protestant German Leopold of Saxe-Coburg, who agreed to marry the Catholic daughter of the French monarch, and raise their children as French-speaking Roman Catholics, while he became the first hereditary King of the Belgians.
And today, the political refugee Dr Les (Leslie) Sachs, may owe the saving of his life in the face of the threats to murder him, to protection extended from the royal household of the King of the Belgians, the descendant of that first Belgian monarch.
Léopold I, who was born in 1790, reigned in Belgium until 1865. Early in his reign, he supervised the building of this monument at Martyrs' Square. In one of the photos of the angels by the monument, you see between two angels the large plaque with the text in Latin. Two dates are given. The first is that of the declaration of the nation's identity, on the 25th of September 1830, a date closely tied to the death of the martyrs buried in the crypt below. The second date, the 25th of September 1840, is the date of the completion and dedication of the main part of the monument, with the final line noting that this took place under Léopold I as the reigning monarch.
Though the main monument structure was indeed completed and dedicated in 1840, the lovely and magnificent angels were added some years later, in 1848. Today, it is these sculptured angels which, above all, give Martyrs' Square its high character of deep emotion and magnificence.
The buildings around the square have, over the centuries, partially fallen into a difficult state, and you see one of the buildings undergoing inside-out comprehensive renovation in the photos. The overall revival and restoration of Martyrs' Square has been given a major boost, however, by the government of Belgium's majority Flemish-speaking region.
Belgium today is about 60 per cent Dutch-speaking, with most of the remainder French-speakers along with a few native German-speakers. Brussels itself is officially bi-lingual, and historically was predominantly a Dutch-speaking city through the centuries, from the mediaeval and Renaissance era down to early modern times. However, this changed in the 1800s, and Brussels today is at least 70 per cent French-speaking, with many of the rest of Brussels residents foreign-born rather than Dutch-speaking.
Yet, in one of the many curious paradoxes of Belgium's governmental arrangements, the predominantly French-speaking Brussels remains the 'capital' of the Dutch-speaking region of Flanders, while the French language community of Belgium has its capital in the provincial city of Namur.
Thus today, the Martelaarsplaats - Place des Martyrs, is the site of major national offices of Dutch-speaking Flanders. The Flemish government holds the two major buildings facing each other across the longer distance of the square, and the one you see in the photos in close-up with the three flags over the doorway (the EU flag, the Belgian flag, and the predominantly yellow Flemish flag) is actually the 'Kabinet van de Minister-President' of the 'Vlaamse Regering', or the 'Office of the Minister-President' (Prime Minister) of the Flemish government.
In front of the office of the Flemish Prime Minister, is a monument built in 1897 and dedicated to one of the particular martyrs of the Revolution, Jenneval. 'Jenneval' was the stage name of Louis Alexandre Hippolyte Dechez, as 'Jenneval' a well-known actor, who died from wounds in battle in October 1830. But some weeks before his death, Jenneval penned some of the original words to the Belgian national anthem, the Brabançonne. This monument to Jenneval was dedicated in 1897, on September 25th, precisely amid the 67th anniversary of the 1830 Belgian revolution for independence.
The inscriptions on the Jenneval monument are in both Dutch and French on opposite sides of it, though the French inscription is extremely weather-worn and hard to read. The inscriptions are:
Aan Jenneval
Dichter der Brabançonne
Gesneuveld voor 's lands
Onafhankelijkheid
Hulde der stad Brussel
25 september 1897
À Jenneval
Poète de la Brabançonne
Mort pour l'indépendance
Nationale
Hommage de la ville
de Bruxelles
25 septembre 1897
To Jenneval
Poet of the Brabançonne
Slain for his country's / the nation's independence
A tribute of the city of Brussels
25 September 1897
On the far opposite side of the Place des Martyrs - Martelaarsplaats, in front of the other Flemish government building here, is a monument to another hero of the Belgian Revolution, Comte (Count) Frédéric de Mérode, who was mortally wounded in battle in October 1830 and died a few days later in early November. His brother, Count Félix de Mérode, was a major figure in the Belgian provisional government in the weeks of revolution.
The Mérode monument also carries inscriptions on opposite sides in both French and Dutch:
À
Frédéric de Mérode
Mort pour l'indépendance
De la patrie
Aan
Frederic de Merode
Gestorven voor de
Onafhankelijkheid
van het vaderland
To
Frédéric de Mérode
Who died for the independence
Of our home country
The map with this Flickr photo set will show you how to walk to the Place des Martyrs - Martelaarsplaats. It is a few minutes' walk from either the De Brouckère or Rogier métro stations, via the popular rue Neuve - Nieuwstraat shopping promenade that runs between De Brouckère and Rogier. As you walk along the rue Neuve - Nieuwstraat, you see it visible a very few metres to the east along one of the intersections, at the Rue Saint-Michel - Sint-Michielsstraat, with the central monument of the Place des Martyrs - Martelaarsplaats clearly visible.
Not a life sentence he said....
Bad experience, Bad feelings, Bad memories,
all swept under the carpet, forget, keep busy, move on,
they taught us all.
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Child hurting, child abused, Child not wanting to except parent is to blame. Shame and name themselves they have been taught hide the truth pretend it didn't happen, dance my dance if you want my warmth back completely controlled by lower natures.
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NOT A LIFE SENTENCE, escape, as soon as pos from any bad feelings. Escape the prison of self, condemnation, hate, self judgement and criticism ready to hand on to next generation and the next and the next designed for eternity of ancestral trauma handed on 7 generations we are told. IT'S YOUR LOT. The sins of the fathers may have been our shackles, ball and chains, Prison and housing our hearts and minds.
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NO MORE...STOP...SHAKE IT OFF
learn from it all then step up,
Grow, evolve,
move on be free fly the cup of sorrow has been drained to its dregs
Fly sweet hearts Fly free as you have been designed to do.