View allAll Photos Tagged UNREFLECTIVE
Here's an old shot (2016) from back when I was using an undiffused ring flash to light my subjects.
Normally, an undiffused flash creates lots of unwanted reflections which kind of mess up the shot although a flash like that in itself lights up the subject well from literally all sides.
When the subject happen to be a female ashy mining bee (Andrena cineraria) like here - the thick fluffy coat of black and grey hairs absorb the light very well, meaning much less reflections.
I really like the look of these bees with the grey fur. Interestingly, the abdomen have much less hair on this species.
For the uncropped version, please have a look here: www.flickr.com/photos/tinyturtle/50368564661/
Here's an old shot (2016) from back when I was using an undiffused ring flash to light my subjects.
Normally, an undiffused flash creates lots of unwanted reflections which kind of mess up the shot although a flash like that in itself lights up the subject well from literally all sides.
When the subject happen to be a female ashy mining bee (Andrena cineraria) like here - the thick fluffy coat of black and grey hairs absorb the light very well, meaning much less reflections.
I really like the look of these bees with the grey fur. Interestingly, the abdomen have much less hair on this species.
The Milky Way in Sagittarius and Scorpius, low in the south, over Mt. Rundle in Banff, Alberta, from the shore of Two Jack Lake, June 3, 2016. Saturn is the bright object at upper right, then in Ophiuchus just above Scorpius. Some thin cloud fuzzed the images of Saturn and stars. The foreground is partly illuminated by car headlights, to light up the green landscape. Wind made the water rough and unreflective.
This is a stack of 4 x 25 second exposures (mean combined to smooth noise) for the ground and a single 25-second exposure for the sky, untracked but with just slight trailing. All at f/2.2 with the 35mm lens and Canon 6D at ISO 3200. Shot as part of a 280-frame time-lapse and star trail sequence, though that was partly ruined by the car headlights. Here they help somewhat.
The glass-like quality of a White-spotted Clearwing (Greta annette) becomes revealed against the dappled light of the cloud forest understory. Although a great variety of marine organisms utilize transparency as a functional means of underwater invisibility, this type of optical camouflage is rare among terrestrial species for several reasons. Animals not living in water must protect their internal organs from damaging UV light and also possess rigid structural support for their bodies because they live in a non-buoyant medium; both of these are accomplished by pigments and opaque structures. In addition, the refractive index between living tissues and air means that reflections of light are a potential problem. Clearwing butterflies overcome this last hindrance by having the transparent portions of their wings covered with randomly-sized microscopic โnanopillarsโ โ this results in their wings being remarkably unreflective from nearly all angles. Researchers studying this propose that these butterfly wings could be applied as a model to increase the efficiency of solar cells and in the manufacture of other non-reflective surfaces. El Triunfo Biosphere Reserve, Chiapas, Mexico.
There were good numbers of Egyptian Vultures present at the Jorbeer Vulture Sanctuary at the time of our visit, at least 400 individuals. Unfortunately, this is completely unreflective of the general state of the bird's population.
The International Union for Conservation of Nature places Egyptian Vulture in the Endangered category. It is undergoing declines in virtually all parts of its range, including India where numbers have dropped by more than 90% in the last decade. The main culprit appears to be diclofenac, an anti-inflammatory drug used for veterinary purposes. It is fatal to vultures when ingested through consumption of dead livestock. India has now banned use of the drug, and the carcasses are screened for its presence at Jorbeer, so there is hope.
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how diffiยฌcult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go"; one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considยฌered as the first urgent measure to be taken by one who opposes the "current." In unยฌdertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
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excerpt from The Doctrine of Awakening by Julius Evola
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painting by Blake
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how difficult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go", one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considered as the first urgent measure to be taken by one who opposes the "current." In undertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamฤda, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
--------
Julius Evola: The Doctrine of Awakening - Part II., Chapter 2. - Defence and consolidation (excerpt)
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painting by Vincent after Dorรฉ
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how diffiยฌcult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go"; one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considยฌered as the first urgent measure to be taken by one who opposes the "current." In unยฌdertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
--------
excerpt from The Doctrine of Awakening by Julius Evola
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how diffiยฌcult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go"; one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considยฌered as the first urgent measure to be taken by one who opposes the "current." In unยฌdertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
--------
excerpt from The Doctrine of Awakening by Julius Evola
--------
woodcut by Munch
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how diffiยฌcult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go"; one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considยฌered as the first urgent measure to be taken by one who opposes the "current." In unยฌdertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
--------
excerpt from The Doctrine of Awakening by Julius Evola
--------
painting by Munch
Hi all, nice to see so many beautiful pictures again for roid week! Scroll down for the image description!
Iโm finally able to share some of the Polaroids that I took on Pitcairn Island in 2015 โ so long ago now, but as most of you know, I was busy writing Polaroid: The Missing Manual - www.amazon.com/Polaroid-Complete-Experimental-Instant-Pho...
I hadn't wanted to share these images until I had exhibited them, etc, but now, since my exhibition Big Fence / Pitcairn Island opened, Iโm finally able to post. Incidentally, the show is open now, so if you find yourself in London, or passing through Essex, take a look. The weather has been amazing this week and itโs a hop, skip, and a jump from London. Lots of Polaroids on show, plus some medium format work. Take a look ! www.francescamaffeogallery.com
---
Christianโs Cave sits like an all-seeing eye surveying Adamstown. It is so named, as this was the spot where Fletcher himself would sit as his own madness closed in - watching over the tiny community that he had founded and scanning the horizon for passing ships.
I wondered whether Fletcher was looking for ships not to raise the alarm, but as a way out, and I ruminated on whether he was purposefully distancing himself from the goldfish bowl below.
Fletcherโs end is highly questioned, but whatever happened, his legacy lives on today - some of the Christian clan still live on Pitcairn island.
I too took solace in the cave. Most islanders are unable to clamber up the steep slopes to its entrance, and those who can are disinterested. Loose rock and spiky โgrab-a-legโ seedlings make the walk hair raising and uncomfortable. There are no barriers to be found, just a cliff edge vanishing into the blue.
I was happy to take the risk, as I knew that I would not be bothered up there. Though if I made the pilgrimage for privacy, that I did not find. There is nowhere quite as conspicuous Christianโs Cave.
It is visible in almost every outdoor photograph that I took, a reminder of the Mutiny past. If Pitcairn has an iconic location, this is it.
--
And in case you're wondering...
"Big Fence", the name to my project, is the name of Steve and Olive Christianโs home. It is often said to be the place where decisions are made over dinner, rather than in the council meetings. Steveโs approval is paramount. I stayed there for much of my time on island, the Christian familyโs fence being one I figuratively had to climb.... without their acceptance my time on island would have been even more difficult.
I also chose the name Big Fence for another reason - the sea views visible from every room in the Christianโs sprawling home are a constant reminder of the fence between Pitcairn and the world. An uninterrupted strip of blue rarely penetrated by so much as a passing ship. On island, HMP Pitcairn sits hidden amongst the green just off the one paved road, fenced off. It is the only fenced building on the island. The Big Fence โgangโ - as the friends, family, and associates within Steve Christianโs became known - were the most prolific group in the sexual abuse trials. Olive Christianโs two sons, husband, father and brother were all convicted. Her father had home detention, her brother community service - the three others were locked in jail. Their sentences were short and Pitcairn specific, unreflective of their crimes, but when surrounded by the biggest fence of all, the Pacific, and already removed from the world, was HMP Pitcairn only symbolic? A nod to British justice? Had the trials changed anything or was the abuse woven into the islandโs fabric so deeply that it was impossible to escape
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how diffiยฌcult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go"; one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considยฌered as the first urgent measure to be taken by one who opposes the "current." In unยฌdertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
--------
excerpt from The Doctrine of Awakening by Julius Evola
2 short exposures blended in my biscuit tin pinhole camera today after the clouds finally cleared out of the way before sunset
Which is it: is man one of God's blunders, or is God one of man's blunders?
-- Friedrich Wilhelm Nietzsche, Twilight of the Idols (1889)
In former times, one sought to prove that there is no God -- today one indicates how the belief that there is a God arose and how this belief acquired its weight and importance: a counter-proof that there is no God thereby becomes superfluous. -- When in former times one had refuted the "proofs of the existence of God" put forward, there always remained the doubt whether better proofs might not be adduced than those just refuted: in those days atheists did not know how to make a clean sweep.
-- Friedrich Nietzsche, Daybreaks, page 95
Really unreflective people are now inwardly without Christianity, and the more moderate and reflective people of the intellectual middle class now possess only an adapted, that is to say marvelously simplified Christianity. A god who in his love arranges everything in a manner that in the end will be best for us; a god who gives to us and takes from us our virtue and our happiness, so that as a whole all is meet and fit and there is no reason for us to take life sadly, let alone exclaim against it; in short, resignation and modest demands elevated to godhead -- that is the best and most vital thing that still remains of Christianity. But one should notice that Christianity has thus crossed over into a gentle moralism: it is not so much "God, freedom and immortality" that have remained, as benevolence and decency of disposition, and the belief that in the whole universe too benevolence and decency of disposition prevail: it is the euthanasia of Christianity.
-- Friedrich Nietzsche, Daybreaks, page 92, R J Hollingdale, translator
As long as a man knows very well the strength and weaknesses of his teaching, his art, his religion, its power is still slight. The pupil and apostle who, blinded by the authority of the master and by the piety he feels toward him, pays no attention to the weaknesses of a teaching, a religion, and soon usually has for that reason more power than the master. The influence of a man has never yet grown great without his blind pupils. To help a perception to achieve victory often means merely to unite it with stupidity so intimately that the weight of the latter also enforces the victory of the former.
-- Friedrich Nietzsche, Human, all too Human, page 122, R J Hollingdale, translator
If the Christian dogmas of a revengeful God, universal sinfulness, election by divine grace and the danger of eternal damnation were true, it would be a sign of weak-mindedness and lack of character not to become a priest, apostle or hermit and, in fear and trembling, to work solely on one's own salvation; it would be senseless to lose sight of one's eternal advantage for the sake of temporal comfort. If we may assume that these things are at any rate believed true, then the everyday Christian cuts a miserable figure; he is a man who really cannot count to three, and who precisely on account of his spiritual imbecility does not deserve to be punished so harshly as Christianity promises to punish him.
-- Friedrich Nietzsche, Human, all too Human, page 116, RJ Hollingdale, translator
After Buddha was dead, his shadow was still shown for centuries in a cave -- a tremendous, gruesome shadow. God is dead; but given the way of men, there may still be caves for thousands of years in which his shadow will be shown. -- And we -- we still have to vanquish his shadow, too.
-- Friedrich Nietzsche, The Gay Science, page 108, Walter Kaufmann, translator
I do not want to be reflective any more
Envying and despising unreflective things
Finding pathos in dogs and undeveloped handwriting
And young girls doing their hair and all the castles of sand
Flushed by the childrenโs bedtime, level with the shore.
The tide comes in and goes out again, I do not want
To be always stressing either its flux or its permanence,
I do not want to be a tragic or philosophic chorus
But to keep my eye only on the nearer future
And after that let the sea flow over us.
Come then all of you, come closer, form a circle,
Join hands and make believe that joined
Hands will keep away the wolves of water
Who howl along our coast. And be it assumed
That no one hears them among the talk and laughter. - Wolves by Louis MacNeice
Olympus Trip35
Kodak Ektar 100
I do not want to be reflective any more
Envying and despising unreflective things
Finding pathos in dogs and undeveloped handwriting
And young girls doing their hair and all the castles of sand
Flushed, by the children's bedtime, level with the shore.
The tide comes in and goes out again, I do not want
To be always stressing either its flux or its permanence,
I do not want to be a tragic or philosophic chorus
But to keep my eye only on the nearer future
And after that let the sea flow over us.
Come then all of you, come closer, form a circle,
Join hands and make believe that joined
Hands will keep away the wolves of water
Who howl along our coast. And be it assumed
That no one hears them among the talk and laughter.
In endowing us with memory, nature has revealed to us a truth utterly unimaginable to the unreflective creation, the truth of immortality. The most ideal human passion is love, which is also the most absolute and animal and one of the most ephemeral.
George Santayana
ATTENTIONโฆ My Aviator Friendsโฆ you may want to pass over this post!
You have been WARNED.
FROM THE ALBUMโฆ "The Winds Have Changed" comes the perfectly rendered, hidden hymn, "Here, I Am."
There remains to this day, a rumour.
It is a rumour amongst angelsโฆ
A rumour that God, sat up, and took notice of this song, when it was sung for the very first time.
There was a distinct feeling of being noticed by the transcendent One. And of noticing, an Other.
For nary a nanosecond, God was caught off guard, his guard dropped, and His presence was detected.
And then, the awareness was gone.
Folks, this hasn't happened since the days of King David.
When David's music pleased the Lord.
Eric Genuis, the Slovak National Symphony Orchestra, and Ann Marie Boskovich have gathered to give the world a momentous album. But the world is not ready.
That world takes no notice.
And so the album never makes the hit parade.
And Mr Genuis (pronounced GEENโขus) resumes to flying below the radar.
In this touring rendition of, "Here, I Am" โฆ American, Caroline Brooks, provides the stunning vocals.
And noโฆ she does not falter.
THEY SAY THIS WOMAN is an angel. And I believe it!
Sensational album.
Did I already say that?
But the world is not ready.
No major label is promoting Eric. And Caroline remains, unsigned.
And so, in perfect pathetic fallacy, the moon should careen into the Earth. Now.
Really.
THERE IS a sliver of hope, yet.
Not, all, it seems, is lost.
Some of Eric's songs can be found on iTunes.
Yes. And, this one.
But there still remains Eric's forgotten album of the early 90s. Last in Line.
Eric's songs. Eric's vocals. Eric on piano. Eric's masterpiece.
I know one Catholic priest, in Hamilton, who has a copy. Father K. And that's it!
So good luck in finding that gem!
I think there may be another hidden copy in Stoney Creek. But you'd need an airplane to find it.
No. Catholic. Inspirational. Collection. Is. Complete. Without. Both. Of. These. Albums.
But this exceedingly rare album is truly only for Christiansโ
Sorry, paganos.
I really don't know how a pagan would relate to it. How could they? Or the busy, unreflective, secular, humanoid?
Or, one of Hitchy's shallow cracklings.
Better not to tryโ
"I passed this way in silence. For I had hoped to pass this way, unnoticed."
And some have no religious stirrings, at all.
Sad, really.
Unreflective Pool in Centenary Square.
Reflective Pool has not had water on it apart from the water jets at the front, since spring 2022.
The Megastore is gone, but next up is the Conservative Party Conference in October 2022, followed by Ice Skate Birmingham (that will last till January 2023).
Repairs will probably take place after that ends.
Secret Garden, Library of Birmingham view.
These are my personal notes taken during a presentation. I give them here because they may be of some interest. Do not expect the notes to always be in complete sentences, etc.
-----------------------------------
Creationism and Evolution in the U.S., On Anti-Intellectualism and Scientism
Presented by: Massimo Pigliucci (University of Tennessee, Knoxville, Tennessee, USA) (now with the Department of Philosophy at CUNY-City College, New York, New York, USA) (www.ccny.cuny.edu/profiles/Massimo-Pigliucci.cfm)
(en.wikipedia.org/wiki/Massimo_Pigliucci)
21 April 2000
----------
Aspects of anti-intellectualism:
1) Anti-rationalism - says that intellectualism is bad because it leads to moral relativism and leads to skepticism for authority. Also, it says that reason is cold and dull.
2) Anti-elitism - it is not good to have people who know better than you (intellectualism is anti-democratic). This is an American attitude. It is not something you see in Europe. Europeans donโt have a problem with accepting the reality of an intellectual hierarchy in society. As a culture, Americans tend to be skeptical of experts. But, this thinking doesnโt apply to sports experts or health care experts (doctors).
3) Unreflective instrumentalism - thought has no value if it is not practical (the basis for capitalism). This idea leads to disdain for theoretical inquiry.
4) Unreflective hedonism - points out that the media and mass entertainment provide pre-interpreted information to the public, which willingly accepts it without objection, because thinking is hard work, and therefore thinking is not desirable.
5) Post-modernism - the only non-American idea of this list, it originates from France. This idea says that all knowledge is relative (all opinions are equal, and equally good), and therefore you must have equivalency of different cultural traditions. Also, this idea concludes that science has not and should not have special pre-eminence. Advocates of post-modernism are considered the academic and cultural left, but they agree with creationist thinking. This is ironic, because creationists represent the academic and cultural far-right.
Anti-intellectualism converges upon public education by suggesting that book learning is elitist, vocational schooling is preferrable, and social development of students is more important than critical thinking or teaching of information.
A problem on the other side is excess of scientism. Scientism says that the scientific method is the most powerful tool for investigating reality. This is an OK statement and is fairly defensible, though some disagree with it. What isnโt OK to say is that science can solve any problem given enough time and money and resources (though this is what you say to the National Science Foundation!). The problem with this idea is that is gives people a too-high expectation for science. It is important to realize and admit that science does have limits, though. This is difficult to explain to the general public or the media or politicians.
Science is based on philosophical assumptions, but they are well-founded assumptions:
1) realism - says there is a real world to be investigated, and that it is not a figment of oneโs imagination.
2) naturalism - says that all things can be explained using only natural laws. Intelligent design advocates reject this, of course.
3) Occamโs Razor - an idea from a 13th century monk that says the simplest explanation is likely the correct one. This is an assumption that works very well, but not always.
4) Humeโs Dictum - extraordinary claims require extraordinary evidence. This was a view held and emphasized by Carl Sagan.
Intellectual snobbism is dangerous and unjustified. No society could exist with only intellectuals. Intellectual achievement is admittedly an arbitrary human value - lots of human societies in history and now lived and live without intellectual advancement, but they were more than happy and content with their lot in life. It is also important to recognize that the products of science are not always good.
Logical fallacies of creationism (this listing is just a subsample):
1) science must be ethical - tree of evil metaphor, with the root of unbelief and the tree of evolution and the fruits of the tree include racism, abortion, alcohol, humanism, drugs, dirty books, hard rock, inflation, etc. Why the metaphor? Well, some consequences of science can lead to things that are not good. Therefore, science is bad. Is genetics bad because Hitler wanted to use eugenics to improve the Aryan race? Is physics bad because we dropped atomic bombs? There is no excuse for scientists to not care or to be unethical, though. Science per se is not bad - itโs what people (scientists, the public, politicians, anybody) do with that science that can be bad (or not).
2) discussions among scientists are a sign of crisis - Gouldโs punctuated equilibrium is the classic example. He pushed the idea to sound like it was very different from Darwinism, but it isnโt very different. This argument misses the point of science - changing your mind and progress are what science is all about.
3) evolution is โjustโ a theory - the old and tired mixing up of 2 definitions of the word โtheoryโ.
4) natural processes occur at random - how can complex human beings be the result of randomness? Well, evolution is not the same as a jumbo jet being assembled from a junkyard by a tornado. Two forces shape evolution - mutations (which are random) and natural selection (which is anything but random).
5) no intermediate fossils - by now, it is quite puzzling why creationists continue to raise this point. Actually, it is not a puzzle. They will always see and point out a gap in the fossil record no matter how many fossils are found to fill pre-existing gaps.
6) the world is easy and simple to understand - this is just plain wrong. The world is not easy to explain. For example, the Flood could not possibly covered the entire world, and could not possibly have created the Grand Canyon. The entire biosphere could not fit onto Noahโs Ark.
7) living organisms are perfect and therefore were designed - this is a very important argument behind why lots of people believe creationism. Watchmaker argument. Well, have you ever wondered why people have hemorrhoids, back pain, and vericose veins? Ever wonder why it takes a year for babies to learn how to walk? Itโs because humans arenโt well-designed for bipedal locomotion. This isnโt a perfect design. The design is easy to understand using evolutionary theory - humans relatively recently became bipedal from arboreal & ground-dwelling, knuckle-walking apes. Design? Yes. Perfect design? Well...
8) science is an arbitrary assemblage of disconnected facts - this denies biology, astronomy, geology, and physics. You have to come up with better substitutes for explaining the universe before you can toss these out.
9) education must be democratic - this idea is obvious for many. After all, taxpayers fund public schools, therefore taxpayers must have a say in what is taught and how it is taught. Europeans donโt make this argument, though. To counter this, we can point out examples of other possible equal-time curricula (there are people who are living today that believe these): flat-earthers, geocentrists.
10) science is a religion - well, letโs compare the two:
Religion
- immutable doctrine
- based on faith
- taught by authority
- dogma
Science
- self-correcting
- based on evidence
- discovery by critical thinking
- peer-review & hypothesis-testing
Common mistakes of scientists:
1) We donโt really understand macroevolution [sic] - scientists need to recognize and admit this. For example, the phylogeny of cetaceans (whales) shows that what we know now is incomplete and is a work in progress. Admitting this is not a defeat, but should be an encouraging thing. If everything is already solved, why should new people become scientists? What more would there be to do? While Behe's idea of irreducible complexity is a non-concept, understanding of molecular evolution is at a beginning. Just because we donโt know doesnโt imply or demand a designer. There is plenty we know and there is plenty we donโt know.
2) We donโt have much of a clue as to the origin of life [~sic] - we really donโt know. We may never solve the problem, but weโll certainly learn more in the future. This is not an evolutionistโs problem, though. Evolution is concerned with what happens after life appears, not how life appears.
3) Anthropic Principle is flawed, but we donโt know the origin of physical constants [sic] - the old fine-tuning argument. There are several versions of the Anthropic Principle. We know something about these things (from quantum mechanics and general relativity and superstring theory).
4) Scientists make mistakes - not admitting this is bad. The classic example is Piltdown Man. Yes, it was a fraud, but the fraud was discovered by scientists (evolutionary biologists, in this case), not creationsists. And it was discovered by finding and learning about numerous other fossil finds. This led to the realization that Piltdown Man didnโt fit in at all, prompting a re-examination. This is a good example of how science works, not how it fails. Science is self-correcting.
What to do?
1) Adapt the style (but not the content) to the audience - there are 3 types of audiences, and your approach has to be different in front of the 3 different types. One type is the teachers and educators (teach them how to teach). Second is the general public (emphasize science is relevant to them - not all the little details, but the big ideas are relevant). The third type is the religious fundamentalists - talking to them is almost a waste of time, but the "almost" makes it worth it. The key with the 3rd type of audience is to teach them to think critically. Remember that it isnโt essential for the entire worldโs population to understand evolution, but it is essential for as many people as possible to know how to think critically.
2) Good teaching of science - science is an open-ended inquiry. Science is a process, not just a body of knowledge. Hands-on learning is OK, but not to the exclusion of minds-on learning.
3) Learn from neurobiology - much is known about the psychology of education, but we donโt apply neurobiological knowledge to it. We know nowadays a lot about how the brain works - this should be applied to teaching methodologies. For example, the left brain is the rationalizing hemisphere, and the right brain is the challenging hemisphere. The left side controls what is considered to be acceptable paradigm. The right side supplies seeds of doubt (i.e., critical thinking!!). It turns out that lecture is one of the worse ways for communicating information. [sic]
If you want to change a creationistโs mind, ask questions and put seeds of doubt in their right hemispheres. If they change their minds, it wonโt be instantaneous. Just be content to put seeds of doubt and questions in an audienceโs mind & in debate opponentsโ minds. This sort of thing does work. The threshold for how much seed of doubt is required to result in a change of mind is low in some, and high in others.
4) If all else fails, remind people that teaching creationism is illegal - use this argument as a last resort only.
Lots of Pigliucciโs colleagues say that heโs wasting his time with this interest in creationists. But, there is a need for people to do this work.
-------------------
Cleopatra:
My salad days,
When I was green in judgment, cold in blood,
To say as I said then!
Antony And Cleopatra Act 1, scene 5, 67โ75. " Some believe that "salad" refers to the sort of meal one was once, in less lavish (or more diet-conscious) days, forced to subsist on. Others think of their salad days as times of youthful innocence and indulgence, of brightly colored, freshly grown adventures. But the inventor of the phrase had neither romantic poverty nor flaming youth in mind.
By "salad days" Cleopatra refers to a time not when she had to eat salad, but when she was like salad. From the fifteenth century on, "salad" could mean any raw vegetable; metaphorically, the young Cleopatra was as "green" (inexperienced) and "cold" (passionless) as a piece of lettuce. At least, this is how she now explains her youthful affair with Julius Caesar. Her affair with Caesar, she insists, was never real, and her words then were meaningless. Her "judgment" (discretion, taste) and "blood" (passion) have matured; she portrays her "salad days" as a time of unreflective indulgence.
And, with that said, this is my dinner.
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how diffiยฌcult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go", one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considered as the first urgent measure to be taken by one who opposes the "current." In undertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
--------
Julius Evola: The Doctrine of Awakening - Part II., Chapter 2. - Defence and consolidation (excerpt)
--------
Image: Jayavarman VII, king of the Khmer Empire (sculpture)
By way of immediate action, a stand must first be made against thought, against mental processes. "I do not know" - it is said - "anything which, when unbridled, uncontrolled, unwatched, untamed, brings such ruin as thought, and I do not know anything which, when bridled, controlled, watched, tamed, brings such benefits as thought."
Thought, which everyone lightly says is "mine," is, in reality, only to a very small degree in our power. In the majority of cases, instead of "to think" it would be correct to say "we are thought" or "thought takes place in me." In the normal way, the characteristic of thought is its instability. "Incorporeal" - it is said - "it walks by itself": it "runs hither and thither like an untamed bull." Hard to check, unstable, it runs where it pleases. In general, it is said that, while this body may persist one year, two years, three years or even up to a hundred years and more in its present form, "what we call thought, what we call mind, what we call consciousness arises in one manner, ceases in another; incessantly, night and day"; "it is like a monkey who goes through the forest, and who progresses by seizing one branch, letting go of it, taking hold of another, and so on."
The task is to "arrest" thought: to master it and to strengthen the attention; to be able then to say: "Once this thought wandered at its fancy, at its pleasure, as it liked: I today shall hold it completely bridled, as a mahout holds a rut-elephant with his goad."
A few explanations.
If one day normal conditions were to return, few civilizations would seem as odd as the present one, in which every form of power and dominion over material things is sought, while mastery over one's own mind, one's own emotions and psychic life in general is entirely overlooked. For this reason, many of our contemporaries - particularly our so-called "men of action" - really resemble those crustaceans that are as hard-shelled outside with scabrous incrustations as they are soft and spineless within. It is true that many achievements of modern civilization have been made possible by methodically applied and rigorously controlled thought. This, however, does not alter the fact that most of the "private" mental life of every average and more-than-average man develops today in that passive manner of thought that, as the Buddhist text we have just quoted strikingly puts it, "walks by itself," while, half-unconscious, we look on. Anyone can convince himself of this by trying to observe what goes on in his mind, for example, when leaving his house: he thinks of why he is going out but, at the door, his thoughts turn to the postman and thence to a certain friend from whom news is awaited, to the news itself, to the foreign country where his friend lives and which, in turn, makes him remember that he must do something about his own passport: but his eye notices a passing woman and starts a fresh train of thought, which again changes when he sees an advertisement, and these thoughts are replaced by the various feelings and associations that chase each other during a ride through the town. His thought has moved exactly like a monkey that jumps from branch to branch, without even keep-ing a fixed direction. Let us try, after a quarter of an hour, to remember what we have thought - or, rather, what has been thought in us - and we shall see how diffiยฌcult it is. This means that in all these processes and disordered associations our consciousness has been dazed or "absent." Having seen this, let us undertake to follow, without disturbing them, the various mental associations. After only a minute or two we shall find ourselves distracted by a flood of thoughts that have invaded us and that are quite out of control. Thought does not like being watched, does not like being seen. Now this irrational and parasitical development of thought takes up a large part of our normal psychic life, and produces corresponding areas of reduced activity and of reduced self-presence. The state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion, some worry, hope, or fear. The degree of consciousness is certainly greater in these cases - but so, at the same time, is that of our passivity.
These considerations may throw some light on the task that is set when one "ceases to go"; one reacts, one aims at being the master in the world of one's own mind. It now seems quite incomprehensible that nearly all men have long since been accustomed to consider as normal and natural this state of irrationality and passivity, where thought goes where it will - instead of being an instrument that enters into action only when necessary and in the required direction, just as we can speak when we wish to, and with a purpose, and otherwise remain silent. In comprehending this "according to reality," we must each decide whether we will continue to put up with this state of affairs.
In its fluid, changeable and inconsistent character, normal thought reflects, moreover, the general law of samsฤric consciousness. This is why mental control is considยฌered as the first urgent measure to be taken by one who opposes the "current." In unยฌdertaking this task, however, we must not be under any illusions. The dynamis, the subtle force that determines and carries our trains of thought, works from the subconscious. For this reason, to attempt to dominate the thought completely by means of the will, which is bound to thought itself, would almost be like trying to cut air with a sword or to drown an echo by raising the voice. The doctrine, which declares that thought is located in the "cavern of the heart," refers, among other things, to thought considered "organically" and not to its mental and psychological offshoots. Mastery of thought cannot, therefore, be merely the object of a form of mental gymnastics: rather, one must, simultaneously, proceed to an act of conversion of the will and of the spirit; inteยฌrior calm must be created, and one must be pervaded by intimate, sincere earnestness.
The "fluttering" of thought mentioned in our text is more than a mere simile: it is related to the primordial anguish, to the dark substratum of samsฤric life that comes out and reacts since, as soon as it feels that it is seen, it becomes aware of the danger; the condition of passivity and unconsciousness is essential for the development of samsฤric being and for the establishment of its existence. This simile illustrates an experience that, in one form or another, is even encountered on the ascetic path.
The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamada, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
--------
excerpt from The Doctrine of Awakening by Julius Evola
--------
Image:
labyrinth legend library love light learning luminous rainbow magic healing protection aura mandala preservation resurrection geometric order magical mystery dream temple river island elixir star tower spiral stairway heavenly gateway nexus imagination sky blue spirit water meadow castle waterfall sacred continent holy mountain tara goddess compassion virgo saraswati lakshmi radha govinda shiva shakti mushroom green emerald sapphire amethyst forest fantasy portal mandala infinity crossroads inn between worlds borderlands guardian dragon angel nature happy network circle lattice butterfly store station time space storytelling cosmic celestial citadel palace astral memory bridge dimension multiverse life protection multilayered reality magic alien faith steel maze awe history future past present constellation map stellar warden dreamweaver creation understanding peace love balance health vision perception being music doorway window mind andromeda sagittarius Gatlinburg Garden Castle 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The discipline of constant control of the thought, with the elimination of its automatic forms, gradually achieves what in the texts is called appamฤda, a term variously translated as "attention," "earnestness," "vigilance," "diligence," or "reflection." It is, in point of fact, the opposite state to that of "letting oneself think," it is the first form of entry into oneself, of an earnestness and of a fervid, austere concentration. When it is understood in this sense, appamฤda constitutes the base of every virtue. It is also said: "This intensive earnestness is the path that leads toward the deathless, in the same way that unreflective thought leads, instead, to death. He who possesses that earnestness does not die, while those who have unstable thought are as if already dead." An ascetic "who delights in appamฤda - in this austere concentration - and who guards against mental laxity, will advance like a fire, burning every bond, both great and small." He "cannot err." And when, thanks to this energy, all negligence is gone and he is calm, from his heights of wisdom he will look down on vain and agitated beings, "as one who lives on a mountaintop looks down on those who live in the plains."
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Julius Evola: The Doctrine of Awakening - Part II., Chapter 2. - Defence and consolidation (excerpt)
This is Brent Johnson's VW bus, and Brent himself, grinning at the camera and apparently saying โ "Don't take my picture." (Thanks to Greg E for the identification.) Randy on the left, Mr Friesen next to him (Gordon Friesen? Anyway, a very talented woodblock artist) and, with his back to the camera, Greg Murray.
We rented a lodge in which to have the camp, run by an expat South African, who got much more than he bargained for by leasing his property to a bunch of damned hippie artsy fartsy types. I feel more sympathy now for Robert (the owner) than I did at the time, but there was never any doubt, then or now, that he was an unreflective man, and easily unsettled. A disaster in the making, which we only avoided for the first six weeks or so because Robert was out of the country, leaving the lodge in care of his aged parents, who, oddly, told us they could only eat white foods: white bread, white sugar, white rice, etc. A health condition they said, though we, in our youthful rush to judgement, were convinced it was a mental condition.
Brent J was an interesting guy. He came into some money later โ I believe an inheritance that was a total surprise to him (an Alberta uncle?). Trained and worked as a surveyor.
Note that Brent is wearing photo-grey lenses in his glasses, which were newly available at the time. The deal was, they would be regular glasses indoors, but when you went outside, they reacted to the light by darkening. I even bought some. Problem was, some fluorescent lights are the same wavelength as daylight, so they would unexpectedly darken when you went into some stores, classrooms, malls, etc.
In endowing us with memory, nature has revealed to us a truth utterly unimaginable to the unreflective creation, the truth of immortality. The most ideal human passion is love, which is also the most absolute and animal and one of the most ephemeral.
George Santayana
ANGELS OF LIGHT / TANGERINE DREAM / KATE BUSH / BOB DYLAN / ALICE IN CHAINS / NIRVANA / RADIOHEAD / BEATLES / ROLLING STONES / ADVENTURE TIME / JOHN COLTRANE / MILES DAVIS / DAVID BOWIE / ALLMAN BROTHERS / GRATEFUL DEAD / YES / KING CRIMSON / DOLLY PARTON / JOHNNY CASH / RAINBOW / DIO / BLACK SABBATH / OZZY OSBOURNE / SWANS / THE CURE / SISTERS OF MERCY / BAUHAUS / BRIAN ENO / ROXY MUSIC / PETER GABRIEL / GENESIS /
#TIMEAFTERTIME ๐ #PROJECTED #BADOMENS #LAUREN #ROH NEXUS #ROUTES #EVOLVING #BUCKETSOFRAIN #STREET #SPIRALARCHITECTRECORD OUT #SCOOBYDOO #CHIMESOFFREEDOMMAGINATIONLIBRARY #STRONGGATLINBURG #ETERNALLY #MUCHMORE #SHIRTDESTINATION #QUICKLY #prince #SYMMETRY #PLANT #AUTOMATIC #DREAMS #BANDSHIRTSETC #PROMISES PACKAGED #GONE #REALISTIC #RUNNINGTOSTANDSTILL #NIRVANATSHIRTDESIGN #RADICAL TOOL #HIGHLANDER #MOUNTAIN_MALLTEMPLARS #TSHIRTSTYLE #CALIFORNIADREAMING #ROBOTS #MIRACLE #SYMPHONY #LAPPS ๐ #COMMENDED #NOTORIOUS #BRINGS ๐ #GUARDIAN #UNDERWATER #NEWVINYL OPAL #OCEANSEASTARTOWER #METADATA #PROVE BEATLES #EMINEM #NIGHTBREED NETWORK #LIVING #ULTRARESOLUTION #CHANGERS #RAINBOWBRIDGE #TIMEWIND #COLONIZATION #LIFESWHATYOUMAKEIT #MENTAL #ANIMALS #WOOD #HEALTHY #GANGA #ALFHEIM #johncoltrane RECORDS+ #GHOSTBAND SHOULD #STOP FRANKSINATRA #BACK #RECREATING #DRIVE #DIAMONDDIARY #SINCE1978 #FLESH #THRONE #VIBRATE SOUL #CRAVES #RENE #LENS #ROOMS ๐ #IMAGINATIONLIBRARYGOINGTOCALIFORNIA #DEEPPURPLE #COMESEE 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#NIGHTMARE #COMPROMISING #HERMIT #HALFAXA INN #PAULMCCARTNEY #OTHER #20TH #PANGS #COMPLETION #ROPE #TURNS #PISCES #INTERPLANETARY #U2 #SOUTHERN #CHRONICLES #ENVIRONMENT? #TREASURES GUNSNROSES #AUTOMOBILES #2001 #THROUGHOUT #DIARYOFAMADMAN #LAPISPOWER ๐ #CHINACATSUNFLOWER ๐ #SIDES #WOODHENGE #SUNFLOWERBLUE #ATONEMENT #TUPLE #JOLENE #LATTICES #HEATING #CHIMESOFFREEDOM #GAMBLER #GLASSPIDER1987 #EASE #ENJOYTHESILENCE #HOT #PEACE #CHRISTMAS ๐ #ENERGY #OMNAMAHSHIVAYA ๏ธ #STERILITY #REVERENCE #WINDMILL #ATTENDANTS #DISARMAMENT #KANYEWEST ARTISTS #MITOCHONDRIA #FINISH FULL #REBIRTH #IMAGES #DIMLY COSMICMUSHROOM #LANDSCAPE MUSHROOMS #NAME #MUSICLIFESECRET THECURE #MEANINGLESS #WENT #LETITDOWN #MOOD ๐ #THESHINS #PUNKADIDDLE ๐ #ZACHBRYAN #SKILLS ๐ #PLACE #TEARSFORFEARS #GINTAMA #DRAWINGSTAR #GOOGLEDOCS #FEEL #TIEDYELOVE ๐ฎ #BIBLIOMETRICS #UPCOMING #BOWIE #MISTAKEN #SKIES #GEORGEHARRISON #CATEGORIZATION #MEMORYPALACE #GENESIS #CITATION #UPBRINGING #EXTREMIST #SPECULATIVELY #ANNE #MORROWIND #ALLIANCES DOOR #EDGES ๐ป #WHATSYOURFAVORITEPINKFLOYDSONG? #NIRVANATSHIRT #BARRIER PINKFLOYD #tool PINKFLOYD #PERMITTED #UNDYING #NON #HIGHLANDER #KIDS TREE KATEBUSH #CORDUROY #WATERFALL ๐ #UNKNOWING #THIS #CDS #MISTY #THOUGHT #CHRISSTAPLETON #APPREHENSION #INYOUREYES #STARGATE #BUTTON #JOHNNY โ๏ธ #WANTING #OKCOMPUTER LYNYRDSKYNYRD #HAGIA #CHIT #FAIRS #CROSSROAD ๐ #SKYWORLD #MANUSCRIPT #GARDENS #POISON #MUSICSTORE #INDIEMUSIC FIVEFINGERDEATHPUNCH #FOLLOW ๐ธ #MANDALUCKDRAGON #CHARGE #SIMPLY #PUNKROCK #DESCENT #LANE POSTER RAP #CONSCIOUSNESS #BODIES #OMNIVERSEULTRA got MUSIC+ #IRRATIONALITY #VENUS #JENNINGS #DOORS #865-436-4342 #FRANKOCEAN #PUMPITUP #OUTSTANDING #PLAYING #FALSE #MULTIVERSALLIBRARY TENNESSEE MEDICINAL #POSTINDUSTRIAL #CRY KING #FREEASABIRD #HEALTH ๐ ๐ป #GREEKS #DREAMLIBRARY #NECKLACES #CHRONOS #RAINING #VOICE #CLARIFY #LIFE ๐ผ #SEPARATED #PERSERVATIONOFENVIRONMENT #PYRAMID #LEGENDS #LINDSEY #SEVENTEEN #WOLVES ๐ #PYTHON #BEND #GUARDIANS #UNDERSTANDINGS ๐ BRIDGE+ #UNDERLYING #MORPHOGENIC ๐ #COMEVISIT #TOMORROWISALONGTIME FOOFIGHTERS ๐ #RUIN #INTHECOURTOFTHECRIMSONKING #TIED #ACEOFSPADES #BILLYJOEL #MAGEWAVE #COMPONENTS ๐ #NINJA STILL #BECAUSETHENIGHT #SCORSESE #SINAI #INSTANTANEOUS #CORRUPTED #HEART #NETWORKS #WIN #SHIRTSTORE ๐ #CLASH #GOLD #REMAINED in #TYPEONEGATIVE #MISSED #SPIRALLIBRARY #TRIPPIN #SWAMPTHING FIELDS #SCATTERED #CHARACTERISTIC #SELFISHNESS PERCEPTION #Y VERY BESTRECORDSTORE ๐ #HUMANS #CORPORATE JEFFBUCKLEY #865436RAINBOW #MOTHERSOFRAIN #SUPERNOVA #MAGICTREE #METAL ๐ MAIN #HIGHLIGHTS #USEFUL RED #DISSOLVE #ANGELS ๐ #COVERED #ONEWORD #3IMAGINATIONSTATION #NEW COLOR #RECONSTRUCTING #KIDSWITHGUNS #BILLIE ODDLY #TRANSCENDINGHUMAN #DANMORRIS #PERCENTAGE #SHIFTING โก #MODERNLOVE #CENTURIES #CRUISING WINDOWS/WALL #CLASMOTORHEADRECORDS #TENTH #SHELTERFROMTHESTORM DISPLAY CIRCLE #ADMINISTRATORS #ALLAPOLOGIES #MAGICALMYSTERYTOUR #GENERATE #DISPOSITION CANNIBALCORPSE #MOUNTAINMALL #PRIMETIMEOFYOURLIFE #NINEINCHNAILSREPRODUCTIONPOSTERS 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#TIMEITSTIME ๐โจโญโค๏ธ๐๐ ๐ป #DONTGETLOSTINHEAVEN #DREGON #DRAGONWIND #CRIMINALS #IDIOTPRAYER #RECREATES #HEART #PRECURSOR FLOWER #STARFIGHTER ๐ป #ANCESTRY #SHIFT #TERRA #STRIPPED #BARKER #LIE SHALL #MERGING #TALKED โ๏ธ #ADMINISTRATOR #TEEMING #JEREMY SNOW #PROBABLE RADIOHEAD #ANIMALISTIC BOX #INCREMENTALLY #POSTMALONE #SUNS #SEMEN #GALLEONSHIP #DEVOURS #HONOR #DIVERSE #JAKETHEDOG ๐ฎ #COMEDIAN #MARS #VEDIC โ๏ธ #LEGSBODY ๐ #SEARCHERS BRITNEYSPEARS records #DEPARTURE #FRACTALCENTERSANCTUM #COMMUNION WATER #EITHER #WHOKNOWS #RICKANDMORTY BEING #IMMANENCE #MAJOR ๐ #DREAMER #MUNDI #PRESLEY #LEMONGRAB WORLDOFDREAM #HORSE #ROCKMUSIC #QUARTET #FIREBIRDS #PRIMITIVE #DETERMINATION #SORROW #BLUERIDGE #BATTLESTAR #LOVE (BUT #AVOIDING #VE #PEOPLEWHODIED #SUPPORT THROUGH OUTSIDE #OWE ๐ ๐ #JEALOUSY #ILLUMINATED #MATHEMATICAL #AGENDA TYLERTHECREATOR #THOUGHTS #STEWARDS #AMERICANGRAFFITI ๐ #BILLS #SELFMADE SUNRISE ๐ #VINCENT #CUPS #HALLWAYOF1000DOORWAYS PRESERVATION #SKYTIME #COMEVISIT #MITCHELL 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#IMAGICA #TRICKSTER #RE #ONE #STRONGER #ENCOURAGE ๐ #TEMPLE #EVENFLOW ๐ธ #LASTINLINE #ELIXER #JOLENE POSTERS #COLORED #MAGICFOREST #PLAINSONG ๐ #ANGER #FORMERLY #GUNS NEVER #DEW ALSO #COULDN #GEMSTONE #SHANTI #WITHOUTTEARS #ARROGANCE POCKET #UNIVERSE #LA #MONTYPYTHON #ROLLWITHTHECHANGES #80SMUSIC #UTOPIA #AGAIN #SARAGOSSA #TENNESSEETHE #MATTED #INSULTING #ARCANA #SKYBLUE #OOH #FLEEING #MOBIUS #DEPENDING #PLAGUES #BLONDIE #FOLKLORE #PERSONALIZED #FRACTALS #CHORONZON #MUNTAIN #MUTANT ๐ #HAPPENED #ACCOUNT #INTUITED #HUMANISM STICKERS #PRICE #ENO ๐ต #MANY HORUS #HIGHWAY61REVISITED #THEATER #COMFORTS #MYSTERYMALL #LIONS #REPRESENTING #SURRENDERED #ARTEMIS GREATSMOKYMTNS #MYSELF #STARSHINING #WARDS #HEALINGISAMIRACLELEARNING #ANDTHROUGHTHEWIRE #MOONLIGHTSHADOW #SCOTTPILGRIM #TIEDYEISART ๐ #EXILEONMAINSTREET #REDISTRIBUTION ๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐๐#RECORDS #INTOMYARMS BROKEN #LIBRARIAN MAN ๐ #TREES #WALKINGONTHEMOON #CLUSTER #ITS #BELOVED #LITTLEREDCORVETTE #TALK #JOHNCOLTRANE COMEVISIT #BUYING #OAK #INTEGRATE โโ๏ธ #IMAGINEER #GOODTIMES #STORM #ABILITIES #SAMENESS ๐ง #SUSTAINABILITYWISDOM #USANDTHEM #LONGTRAINRUNNIN ACDC #ILLUSIONS #TUPELOHONEY ๐ #BEATOFYOURDRUM #HEAVENLY #SOONER BRIANENO #QUALITY #HAVING ๐ฎ #RECLAMATION #LONGING #CHANGING #VIOLETAURA #WITHOUTTEARS ๐ผ #STRONGLY #REDUCTIVE #EXPRESSION ๐ #TRANSCEND #GEIDIPRIMES #REMAINING #CLASMOTORHEAD #FREDDIEMERCURY #ESSAYS #RECORDSHOPPING #MONK #HEADOVERHEELS SMASHINGPUMPKINS #CEREMONIAL KORN #SUPPORTS #ROXYMUSIC #BIGSHIP #YOUNGAMERICANS ๏ธ DISPLAY ๐ #HOUR #SHIPSTATION THECURE #JOETHELION #ROSEMARY #FATHERJOHNMISTY #GARDEN MOEBIUS #RESTORATION MFDOOM #FANTASYFORESTMANDALA #GATLINBURGTENNESSEE #BILLY #LIED #ECONOMIC #SECRETHOLY #SUITABLE #RUMOUR #FANTASYFORESTMANDAJERRY TRANSFORMATION #ECCENTRIC #CITADELSANCTUARY #PEACEEARTH #ACCEPTED #ACTORS #MISUNDERSTOOD #COCTEAUTWINS #REVOLUTIONS LANADELREY #MOUNTAINSARECALLING #FADETOBLACK #PARENTS #PERCEIVING #CLEARLY FOREST #PATHWAYS #CRONE THESMITHS #SARTRE #CAPTURING #BENT SOUNDGARDEN #MOMENT #SUSTAINABILITY LIBRARIANS โญ ๐ฎ #TEENAGER LANADELREY #TRADER #RECOGNIZING #EARTH #LAMENTFORATLANTIS #GUARDIANSOFTHEGALAXY #LSD #ONENESS #BELOW ๐ #CHAMPION #MUSICSTORE GAEA #YOUMAKELOVINGFUN RESOLUTION #REALMS UNDERSTANDING #SHALL #SIGHT #HEAVYMETALVINYL #DEVOTION #KATIE 37738 #FRIENDLINESS #MAKER #SECLUDED #COURT โ๏ธ #MINIONS #NEUTRALMILKHOTEL #OSIRIS #GALAXYSPIRAL #VINTAGEVIOLENCE #CONTRAST #CAROL #TROLLS MOST #COMETOGETHER #STATIONMOEBIUS #RAINBOWMAGIC #PERSEVERING #SHIPS #STATIONCROSSROADS #SUMERIAN #SOCIAL #HELLBOY #FACTIONS #IDONTREMEMBER #DRAKE #PROPENSITY #HEALINGMAGIC #SURPRISES #POEM #SAMUDRA ๐ #GOODBYE #VIEWS #DREAMSEQUENCE #HIRED ๐ #REIMAGINING #MONTH ๐ #ASHEVI #OPIUMTEA #POPLIFE ๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐๐๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐โค๏ธ๐๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๏ธ๐ผ๐ฎ๐ป๐๐๐ ๐ ๐๐๐๐๐๐๐๐ฅ๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ป๐ฎ๐ผ๏ธโ๏ธ๐๐๐๐๐๐๐๐ ๐ฅ๐๐๐โกโ๏ธ๐ง๏ธ๐ผ๐ฎ๐ป๐๐๐๐โ๏ธ๐๐๐๐๐๐โ๏ธ๐๐ ๐ฅ๐๐๐โก๐๐๐ป๐ฎ๐ผ๏ธ๐ง๐ง๐๐๐๐๐๐๐โ๏ธ๐โ๏ธ๐๐ ๐ฅ๐๐๏ธ๐ผ๐ฎ๐ป๐๐๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐๐๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐โค๏ธ๐๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๏ธ๐ผ๐ฎ๐ป๐๐๐ ๐ ๐๐๐๐๐๐๐๐ฅ๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ป๐ฎ๐ผ๏ธโ๏ธ๐๐๐๐๐๐๐๐ ๐ฅ๐๐๐โกโ๏ธ๐ง๏ธ๐ผ๐ฎ๐ป๐๐๐๐โ๏ธ๐๐๐๐๐๐โ๏ธ๐๐ ๐ฅ๐๐๐โก๐๐๐ป๐ฎ๐ผ๏ธ๐ง๐ง๐๐๐๐๐๐๐โ๏ธ๐โ๏ธ๐๐ ๐ฅ๐๐๏ธ๐ผ๐ฎ๐ป๐๐โก๐๐๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ:hear
This fellow is wise enough to play the fool;
And to do that well craves a kind of wit.
He must observe their mood on whom he jests,
The quality of persons, and the time,
And, like the haggard, cheque at every feather
That comes before his eye. This is a practise
As full of labour as a wise man's art
For folly that he wisely shows is fit;
But wise men, folly-fall'n, quite taint their wit.
The Fool is the Trickster manifesting in human form, speaking truth through jests and riddles. This scent is a Trinity: the Coxcomb, the Marotte, and the Motley, symbolizing the Crown of Wisdom of the court jester, the delight of innocent joy that the tarotโs fool represents, and, finally, completion within oneself.
This triumvirate of perfumes has a merry face, but much lies beneath. The scents can be worn individually, but layered together, they, like the Fool, represent Limitless Potential and the bittersweet realization of brutal wisdom. In the center of this seeming cacophony of scents lies the unreflective self, and the silence of Harpocrates.
COXCOMB
Red currant, Moroccan musk, sage, and frankincense.
This fellow is wise enough to play the fool;
And to do that well craves a kind of wit.
He must observe their mood on whom he jests,
The quality of persons, and the time,
And, like the haggard, cheque at every feather
That comes before his eye. This is a practise
As full of labour as a wise man's art
For folly that he wisely shows is fit;
But wise men, folly-fall'n, quite taint their wit.
The Fool is the Trickster manifesting in human form, speaking truth through jests and riddles. This scent is a Trinity: the Coxcomb, the Marotte, and the Motley, symbolizing the Crown of Wisdom of the court jester, the delight of innocent joy that the tarotโs fool represents, and, finally, completion within oneself.
This triumvirate of perfumes has a merry face, but much lies beneath. The scents can be worn individually, but layered together, they, like the Fool, represent Limitless Potential and the bittersweet realization of brutal wisdom. In the center of this seeming cacophony of scents lies the unreflective self, and the silence of Harpocrates.
MAROTTE
Golden pear, amber, fig leaf, oakmoss, bronze musk, mahogany, patchouli, and a smattering of glittering pyrite.
This fellow is wise enough to play the fool;
And to do that well craves a kind of wit.
He must observe their mood on whom he jests,
The quality of persons, and the time,
And, like the haggard, cheque at every feather
That comes before his eye. This is a practise
As full of labour as a wise man's art
For folly that he wisely shows is fit;
But wise men, folly-fall'n, quite taint their wit.
The Fool is the Trickster manifesting in human form, speaking truth through jests and riddles. This scent is a Trinity: the Coxcomb, the Marotte, and the Motley, symbolizing the Crown of Wisdom of the court jester, the delight of innocent joy that the tarotโs fool represents, and, finally, completion within oneself.
This triumvirate of perfumes has a merry face, but much lies beneath. The scents can be worn individually, but layered together, they, like the Fool, represent Limitless Potential and the bittersweet realization of brutal wisdom. In the center of this seeming cacophony of scents lies the unreflective self, and the silence of Harpocrates.
MOTLEY
Black currant, rhubarb, mushroom, champaca, and myrrh.
This texture has a very apparent relief pattern within it, which could be achieved in 3D with a higher level of bump, using a bitmap or other map suitable for the pattern. It is also a very unreflective surface with little colour or illumination.
ANGELS OF LIGHT / TANGERINE DREAM / KATE BUSH / BOB DYLAN / ALICE IN CHAINS / NIRVANA / RADIOHEAD / BEATLES / ROLLING STONES / ADVENTURE TIME / JOHN COLTRANE / MILES DAVIS / DAVID BOWIE / ALLMAN BROTHERS / GRATEFUL DEAD / YES / KING CRIMSON / DOLLY PARTON / JOHNNY CASH / RAINBOW / DIO / BLACK SABBATH / OZZY OSBOURNE / SWANS / THE CURE / SISTERS OF MERCY / BAUHAUS / BRIAN ENO / ROXY MUSIC / PETER GABRIEL / GENESIS /
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#UNDERLYING #MORPHOGENIC ๐ #COMEVISIT #TOMORROWISALONGTIME FOOFIGHTERS ๐ #RUIN #INTHECOURTOFTHECRIMSONKING #TIED #ACEOFSPADES #BILLYJOEL #MAGEWAVE #COMPONENTS ๐ #NINJA STILL #BECAUSETHENIGHT #SCORSESE #SINAI #INSTANTANEOUS #CORRUPTED #HEART #NETWORKS #WIN #SHIRTSTORE ๐ #CLASH #GOLD #REMAINED in #TYPEONEGATIVE #MISSED #SPIRALLIBRARY #TRIPPIN #SWAMPTHING FIELDS #SCATTERED #CHARACTERISTIC #SELFISHNESS PERCEPTION #Y VERY BESTRECORDSTORE ๐ #HUMANS #CORPORATE JEFFBUCKLEY #865436RAINBOW #MOTHERSOFRAIN #SUPERNOVA #MAGICTREE #METAL ๐ MAIN #HIGHLIGHTS #USEFUL RED #DISSOLVE #ANGELS ๐ #COVERED #ONEWORD #3IMAGINATIONSTATION #NEW COLOR #RECONSTRUCTING #KIDSWITHGUNS #BILLIE ODDLY #TRANSCENDINGHUMAN #DANMORRIS #PERCENTAGE #SHIFTING โก #MODERNLOVE #CENTURIES #CRUISING WINDOWS/WALL #CLASMOTORHEADRECORDS #TENTH #SHELTERFROMTHESTORM DISPLAY CIRCLE #ADMINISTRATORS #ALLAPOLOGIES #MAGICALMYSTERYTOUR #GENERATE #DISPOSITION CANNIBALCORPSE #MOUNTAINMALL #PRIMETIMEOFYOURLIFE #NINEINCHNAILSREPRODUCTIONPOSTERS 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#TIMEITSTIME ๐โจโญโค๏ธ๐๐ ๐ป #DONTGETLOSTINHEAVEN #DREGON #DRAGONWIND #CRIMINALS #IDIOTPRAYER #RECREATES #HEART #PRECURSOR FLOWER #STARFIGHTER ๐ป #ANCESTRY #SHIFT #TERRA #STRIPPED #BARKER #LIE SHALL #MERGING #TALKED โ๏ธ #ADMINISTRATOR #TEEMING #JEREMY SNOW #PROBABLE RADIOHEAD #ANIMALISTIC BOX #INCREMENTALLY #POSTMALONE #SUNS #SEMEN #GALLEONSHIP #DEVOURS #HONOR #DIVERSE #JAKETHEDOG ๐ฎ #COMEDIAN #MARS #VEDIC โ๏ธ #LEGSBODY ๐ #SEARCHERS BRITNEYSPEARS records #DEPARTURE #FRACTALCENTERSANCTUM #COMMUNION WATER #EITHER #WHOKNOWS #RICKANDMORTY BEING #IMMANENCE #MAJOR ๐ #DREAMER #MUNDI #PRESLEY #LEMONGRAB WORLDOFDREAM #HORSE #ROCKMUSIC #QUARTET #FIREBIRDS #PRIMITIVE #DETERMINATION #SORROW #BLUERIDGE #BATTLESTAR #LOVE (BUT #AVOIDING #VE #PEOPLEWHODIED #SUPPORT THROUGH OUTSIDE #OWE ๐ ๐ #JEALOUSY #ILLUMINATED #MATHEMATICAL #AGENDA TYLERTHECREATOR #THOUGHTS #STEWARDS #AMERICANGRAFFITI ๐ #BILLS #SELFMADE SUNRISE ๐ #VINCENT #CUPS #HALLWAYOF1000DOORWAYS PRESERVATION #SKYTIME #COMEVISIT #MITCHELL #DOMINIONCONCERT #CARNAGE ROMAN KANYEWEST #LARGE #SHARED GATLINBURG #COMBINATION #FULLNESS #LOTUS #STELLAR #EXPAND #FUTILE #NEWLYWED #CONVERSATION ๐ #YOUTUBEMUSIC #POISONED #BOATS #CREATORS #THINKS #BMO #1987LIVE #FORESTVALLEY ๐ #INTERESTED #FAERIES ๐ HUNT! ๐ #LUCIDITYHOUSE WAYSTATION #GOODBYEYELLOWBRICKROAD #EXPLORATION #AFFECTIONS #VIOLETASTROLOGY #ANYWHERE DIO #HEALINGS #JUDGMENTS INCLUDING #PLEASURE ๐ MUSIC #PAIR ๐ผ CREATION #MISFITS #HENDRIX #MATTERS #EFFULGENT #HALEN #THEM โจ #RECORDS #RIVERS DOORS #BUILD #RATIONALISTIC #SPIRITUALLY #BOUNDARIES #STORYLINE #TINY #OPIUMEYES BEASTIEBOYS #BEAT #MAGEWAVEMOONSHADOW #ESSENCE #GRAVES ๐ YANG #VIDEOS #DECORATE #ATTRACTIVE ๐ผ #GATLINBURGTN #BORNTORUN POSTERS #HOLOGRSURREAL #REPOSITORY #DISTRACTIONS MORGANWALLEN #PETERFRAMPTON #BILLIEEILISH #TAKEN STARSHIP #REACHING #SENSATION #PRETTYCOOL #AMAZING #PRIVILEGED SHELF) #ORIGINS #BEESHONEY #EMBODYING #UNPOSSESSIVE #CYCLICAL #TNVINYL #ANGELCORE #TOY #BLURRING #MOUNTAINFOREST #HEAVENISINYOURMIND #EMPHASIZING WORLDS #NATUREBOY #THESMITHS #ELABORATE #HANGUPS #IWANTTOKNOWWHATLOVEIS #DEVOTED #ZION WISDOM #DAD #ELFLANDKINDNESS THERHYTHMSECTION78MUSICLOVERS #MONTHS #VISITED #ADVENTUROUS #ENGAGE #NIRVANA โจ #ELEPHANT #GAMESWITHOUTFRONTIERS #INSPIRATION #DESCENDENTS #ISLAND? ๐ #INNOCENT #NIGHT ๐ #PLANAR DISPLAY #EMOTIONS ๐ OR #STAIRWAYS #PROPPED #SCULPTURES #INTERTWINED #ASURA #BECOMES #REMEMBERING #ARCHER #8K #COMPASSIERT #PURIFICATION #SUZANNE #VERSE #QUARRELS ๐ฅ #SHRUBBERY #AUDIOPHILE-QUALITY BOBDYLAN #CORULER #ANDTHROUGHTHEWIRE #INNBETWEENWORLDSYOUREGONNAMAKEMELONESOMEWHENYOUGO GARDEN #JOY #MAGICALNEXUS WINDOWS/WALL #STICKERS #OVERTLY #YIELDING โ #RAIN #OBSERVER #SCORN #AREA #SOUTHEASTERN #WOMEN #SHIRTSTYLE #TREMBLING #CRUE #AUNT FEAR #CONSIDERATIONS #WORLDLUCK #CERTAINRATIO #ILLUMINATI #OPPRESSION #AIKEAGUINEA #LANADELRAY #SEASONS #UNKNOWN #DESTROYED #SUPERMAN #WATERDIMENSION #AGES #CANDLE #INCENSE -)-)-)-) #REUS #ROCK DAY-IN #RAINFOREST #RECONCILERS ๐ #MARRIAGE #ELECTROSTATIC 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#SARTRE #CAPTURING #BENT SOUNDGARDEN #MOMENT #SUSTAINABILITY LIBRARIANS โญ ๐ฎ #TEENAGER LANADELREY #TRADER #RECOGNIZING #EARTH #LAMENTFORATLANTIS #GUARDIANSOFTHEGALAXY #LSD #ONENESS #BELOW ๐ #CHAMPION #MUSICSTORE GAEA #YOUMAKELOVINGFUN RESOLUTION #REALMS UNDERSTANDING #SHALL #SIGHT #HEAVYMETALVINYL #DEVOTION #KATIE 37738 #FRIENDLINESS #MAKER #SECLUDED #COURT โ๏ธ #MINIONS #NEUTRALMILKHOTEL #OSIRIS #GALAXYSPIRAL #VINTAGEVIOLENCE #CONTRAST #CAROL #TROLLS MOST #COMETOGETHER #STATIONMOEBIUS #RAINBOWMAGIC #PERSEVERING #SHIPS #STATIONCROSSROADS #SUMERIAN #SOCIAL #HELLBOY #FACTIONS #IDONTREMEMBER #DRAKE #PROPENSITY #HEALINGMAGIC #SURPRISES #POEM #SAMUDRA ๐ #GOODBYE #VIEWS #DREAMSEQUENCE #HIRED ๐ #REIMAGINING #MONTH ๐ #ASHEVI #OPIUMTEA #POPLIFE ๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐๐๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐โค๏ธ๐๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๏ธ๐ผ๐ฎ๐ป๐๐๐ ๐ ๐๐๐๐๐๐๐๐ฅ๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ป๐ฎ๐ผ๏ธโ๏ธ๐๐๐๐๐๐๐๐ ๐ฅ๐๐๐โกโ๏ธ๐ง๏ธ๐ผ๐ฎ๐ป๐๐๐๐โ๏ธ๐๐๐๐๐๐โ๏ธ๐๐ ๐ฅ๐๐๐โก๐๐๐ป๐ฎ๐ผ๏ธ๐ง๐ง๐๐๐๐๐๐๐โ๏ธ๐โ๏ธ๐๐ ๐ฅ๐๐๏ธ๐ผ๐ฎ๐ป๐๐๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐๐๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ๐๐โค๏ธ๐๐๐๐๐๐๐๐๐ฅ๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ ๐๐๐ป๐ฎ๐ผ๏ธ๐ธ๐ธ๐๐ฅ๐๐๐๐๐๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๏ธ๐ผ๐ฎ๐ป๐๐๐ ๐ ๐๐๐๐๐๐๐๐ฅ๐๐๐โกโ๏ธ๐งโ๏ธ๐๐๐๐ป๐ฎ๐ผ๏ธโ๏ธ๐๐๐๐๐๐๐๐ ๐ฅ๐๐๐โกโ๏ธ๐ง๏ธ๐ผ๐ฎ๐ป๐๐๐๐โ๏ธ๐๐๐๐๐๐โ๏ธ๐๐ ๐ฅ๐๐๐โก๐๐๐ป๐ฎ๐ผ๏ธ๐ง๐ง๐๐๐๐๐๐๐โ๏ธ๐โ๏ธ๐๐ ๐ฅ๐๐๏ธ๐ผ๐ฎ๐ป๐๐โก๐๐๐โโ๐ฆ๐๐๐ข๐๐๐๐๐๐๐ต๐๐๐ ๐โโ๐ฆ:hear
This photograph was taken to focus on the features of the spines on this plant, and to look at organic objects as well as manmade ones. Most of these spines are randomly sized and placed, adding to the organic feel of it. The materials are mainly quite unreflective on their surfaces,as well as quite dull in colour. This photograph was also taken to show how depth of field ca be effective in camea work, both in reality and in 3D.
Something similar will be true of the flow and diffusion of the universal mind - not an exhaustible stream but rather a constant radiation. And there will be nothing forceful or violent in its impact on the obstacles it meets: it will not fall off, but it will settle there and illuminate what receives it. Anything unreflective will deprive itself of the light.
#marcusaurelius
Some say photography's all about light. Others consider capturing 'the decisive moment' all important. Gear freaks might consider the technical perfection of the image the acme of success. Personally, I lean towards the 'sensitivity of the photographer' viewpoint.
But if we take that first point: photography's all about light... Even if that's not how you approach the topic there's no denying it's true. No light (even just a tiny little weeny bit), no photo.
Here we're looking at light (is that actually possible, by the way?) which is bouncing off the floor towards us (let's pretend it is). But the floor which is being illuminated in such an attractive way isn't being totally illuminated. And funnily enough, it's where the light isn't hitting it which actually gives us the attractive pattern in the first place; it's the absence of light in some parts which pleases us most.
As you will have guessed, the sun is streaming through an obstacle in order to give us these nice patterns, an upside down pyramid in the underground Louvre shopping centre in Paris as it happens. There light has two challenges to address before reaching the floor: the upside down base of the pyramid and one of the sides, which gives us the two levels of sharpness of the pattern on the floor and makes it all the more interesting.
The funniest thing of all is that if you just turned off the sun we'd be back to boring old floor tiles (still reflecting some sort of light, nevertheless) and this article, perhaps thankfully, wouldn't even exist.
It's a bit like a hello or a smile. You don't have to say hello or smile at someone, and often you certainly don't feel like doing so, but if you do you generally get a bounce back; a reflective effect if you will.
Think about it: if you smile at someone, and if your teeth are sufficiently shiny, that smile will be bounced right back atcha. Same with the hello. Unless they're a particularly unreflective git in which case stuff 'em and move on to a more reflective mug... Talking of which...
Maybe we can also consider ourselves as having a certain amount of built in reflectiveness or reflectivity. The more you have, the more outgoing and personable you are. The more you keep it in, the more miserable you become. There, I've found my link between my humble image and the whole of humanity, so that'll do for today. Job done. Marvellous. And what do you think? ;~S
hanging out at the new installation becaue a lot of my building last night was while under the infulence, and didn't want to leave anything inappropriate or unreflective of mmy style incase I made bad judgement calls... but everything looks pretty good.... a bit Juria inspired I think---- but good
www.flickr.com/photos/strawberryholiday/2447762809/?editr...
Posted by Second Life Resident Strawberry Holiday. Visit AngelGate.
The stolen gate from the walls of Babylon c575BC is now in the Pergamon Museum along with numerous artefacts from around the world. Yes, the whole gate! It really is an amazing piece of architecture and has a compelling history too...
Not satisfied with just one story, the back half of the gate is in storage because behind this gate in the museum is another gate from the ancient Greek city of Miletus (near Anatolia turkey).
The Museums at Museuminsel (including Bode, Neues and Alte) are all impressive (and worth the wait in -10degrees for 40minutes), although they each carry that unreflective imperial arrogance that fails to connect the poverty of the world with the riches of europe.
Vietnamese owner was pretty unhappy about afghan boat people, which I found a little unreflective at the time and still do.
A crisp sky in the chilly melting surface of Stithians Reservoir. As it slowly melted on top under the warmth of the sun, a slight layer of ice persisted under the surface which stopped waves propagating on what was an extremely still day already, leading to some really nice reflections. The unreflective area further out is still fully frozen.
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