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Mateuš Conrad Dec 2016
by simply watching 'don't call me crazy'
with regards to mental health... a bbc3 documentary.

i find a few pointers, apart from the fact that i've learned
English to a standard that i could
be misjudged as a native, what with african psychiatrists
   and the history of England as  a postcolonial nation...
     the problems of premature depression
and other divergences from the "norm"
  (or is that a tu-dum tss... "the norm"?
i never know how to tell the joke a proper
way, so many jokes are mothered
by punctuation, i don't know
how many there are that aren't) -
so aside from that... the fact that i'm
faking being British... if you have any grievances
against me: you'd better me Ukranian
or Lithuanian... otherwise? *******.
yes, i know the Poles did terrible things,
Vlad wasn't the only person ready to
do sadistic **** on people by impaling them
on sharpened-wooden poles...
   and you thought the crucifix was bad...
but oh look... the artists inserted a peddle-stool
so he could stand while on the cross...
rather than actually: hang from it.
talk about a woman faking an ******.
then again: he was all kissy-kissy with
a centurion having cured the ravaging libido
of his "demon possessed" daughter who
had a hot bagel flirt under her skirt for him...
or as i say: **** a prostitutes
           **** for an extra ten quid: the sigma
of how many ***** that thing has seen
turns your tongue into a dagger...
that's where i have seen my salvation:
   not in the eucharist or degrading symbols
of a godly stature.
       no, the point is:
this misapprehension of where the origin of
thinking resides...
  the true materialists posit the origin of thought
in the brain... but, honey-bee, the brain
is preoccupied with its materialistic responsibilities...
to shoot adrenaline when bungee jumping...
why think it isn't already preoccupied with anything
but thought? the brain doesn't think
no more than the heart might... or your *******
wetted or your phallus becoming *****...
there's no point in ascribing thought to the brain,
even if you abstract the source of thinking
toward the brain as a *mind
,
     the suggestion parallels what the brain does,
and what the brain isn't...
   as with the notion of god...
          ridiculous for most people:
or also ridiculous when man is taught to stress
his "individuality"...
                               both seem on equal footing
to be considered phantoms, but the individual is
more of a phantom than god...
                             and as Diogenes of Sinope found out:
you'll find god and the Archimedean eureka
quicker than finding an honest man -
who takes a candle at noon into a market square?
     ah: that famous lunacy...
but in the beginning the word was with god,
       yes, because when we started we only said ooh ooh!
and made those frightening monkey faces to
war off evil spirits and the Arabic third eye, evil.
   Darwinism created historical fiction...
           a bit like science fiction, but instead of looking
forward, historical fiction is looking back,
toward a time when people struggled against
the elements, and had no sense of having to think
given their actual pentagram equilibrium was tuned
into what was around them...
                   the senses could never deviate from
the world of shouting down a cave and hearing echo,
it's only when thought emerged and conceived words
   that the dubiousness of simple musing:
chicken or egg first? created auxiliary sense perceptions...
   we have left the sensual world...
           for we have "enriched" our lives with
thinking, the byproduct of which is what scared me
about this bbc3 documentary... that all mental
illness stems from allow thought to automate itself...
      in other words having no moral compass...
in other words: not having read a single book
   and learned a process of equating thinking with
narrating... as a sensible option to what others tend
to do (the innovators), and allow narration to be a void...
into which they pour all their thinking to
fill that void... with, say, Thomas Edison and the lightbulb...
Isaac Newton and gravity...
it's just scary that people can allow automated thinking,
     made even more evident that counters
the punitive transgender pronoun scenario
   that only focuses on the pronouns: he, it, she.
these youngsters in the documentary are dealing with
submitting to a pronoun focus of: i, it, you.
                      in some vague sense of a religiosity,
that they cannot allow cogito ergo sum into their minds,
a possessiveness of body, that later translates
into an identification with the mind: which is -
well, if you're going to posit the origin of thinking
in your brain, which isn't even there - you mind
as well posit the mind, seeing how the soul
is argued against primarily through our mortal condition.
   is the eye the window to the soul?
  and the brain merely a paraphrasing of that statement?
perhaps...
              but i wouldn't be too worried
             as Walter Benjamin was about art in the age
of mechanical reproduction... i'd be worried
that art is bound to the morgue of psychiatric institutions...
that art is not a term that suggest the origins of
   such ailments:
due the original lack of it in such places:
  but that that it was never there... and that finding
art can be therapeutic is why art can be scolded
               and establishment art is nothing more
than the pinnacle of us, having abused words,
waging fewer and fewer words, can't produce
    a work of beauty... merely a work that occupies
a space.
                art = space...
          that's the statement these days...
being oversaturated with scientific assurances has created
this insurgence of over-competence or making
art not art in a sense timelessness, as in Dante's
comedy isn't equal to space,
            but that it's equal to timelessness...
    or a statue by Donatello...
                          these days art = space...
because it's not going to be timeless... it was once
the iconoclasm in metaphor of: the lion of Judea...
          Lucifer as the morning star...
                         it will not be timeless because it
has been reduced to the establishment's aesthetic
of tracey emins' unmade bed... or
       damien hirst's the physical impossibility
of death in the mind of someone living -
i never said these things aren't art... some people
said cubism would never be art compared to
surrealism... but shove a triangle into Pythagoras'
head and you get some sort of mathematics...
              it's based on that principle...
what wouldn't work in the case of hirst would be
to put a cancerous tumour into a plastic cage...
people would associate it as some sort of atomist
representation of a nanometre worth's of some
larger thing... i do appreciate the fact that big
art works... it needs so much face to embody
the fact that you are to think about it...
                         and not to have a **** over it:
it's art that's anti-arousal and more and more
and more about how to juxtapose it in your mind,
always to abstract the brain as the mind
   and to never appreciate the idea of having
to source thinking as solely endemic to the brain...
the brain is busy, the heart is busy...
            we have perpetuated an outer-body
experience throughout our time since the time when
we first acquired the phonos of thought...
                 and it is a peculiar "sound", thought...
a dance memorable to actually having a hope in
possessing a soul... even after all sturdy things
shrink into the obsolete, and even vegetable.
but the piece i'm referring to?
     kinda paradoxical... given that a shark would
probably eat you... but then again counter-paradoxical
given the fact that most shark-attacks
     make the shark refrain from eating you,
but merely nibbling on you and leaving you alive
albeit nibbled on... maned... with scars...
so i get the part where the shark is in fact:
an impossible death to conceive... only for the lucky few.
  apart from the fact that the shark is caged
like a prehistoric mosquito lodged in amber...
              woodland gold, amber...
  that's the literal interpretation...
                                 but it's still a moving piece,
modern art isn't crap at all... it's just something you
don't get an ******* over...
            take any still life and apply a cognitively
based chemical reaction: stimulate a narrative...
in that famous phrasing, connect the: dot dot dot(s).
    become, in that almost ridiculous sense:
     a Sherlock Holmes... but all that died was about
a minute's worth of your attention...
this is what's fuelling revising a need for television,
big static things... my personal favourite?
that Tate Modern installation by richard holt -
hand on heart: about 3 times...
              i felt like a mosquito drawn into that:
ah the bright shiny light... 180º and a glass ceiling...
that's all it was...
                   art in the age of mechanical reproduction
has to almost ridicule man, or at least ridicule
the idea that he can become an individual,
    as was the ridicule of man that he could become
a god...
               sooner or later any attempt at individualism
becomes trendy, vogue, and magnetises and
monetises a need to mimic, replicate... one punk today:
20,000 punks tomorrow...
       /
           but that sort of mincing is mostly associated
by the bewilderment of our own success...
                           it's almost like a we're engaging with
a sabotage process: deliberately trying to undermine
ourselves by staging a variety of "anti-social" endeavours
we promised ourselves upon a belief in the "individual"...
      modern pieces of art debunk that myth,
it's that modern art pieces require so much space that
gave them the most adaptation prowess over, say,
a puritan's concept of art, as in a Turner painting...
           classical art can be put into a Florentine market
square and be passed by quiet casually,
because it provides an assurance - it forbids engaging
in an iconoclastic vigil, it's an assurance of the past
and how golden it was... but a modern sculpture
in a busy place where many people congregate
without first allowing it the asylum of an art gallery
and people will treat it as a chance to hone on it,
vandalise it, or steal it and sell it from scrap metal...
       modern art requires an asylum to be accepted,
an art gallery is an asylum where people with
good intentions enter and leave appreciating something
that, to the pleb, would get a rotten egg thrown at it.
    and as with regards to how i phrased something
earlier? how philosophy talks of the logos
     that doesn't see the phonos: or the dichotomy
between actual sound, and sound ascribed a
optically-phonetic disparity encryption:
deepened by a self-styled aesthetic of the "ruling elites"...
          and in the beginning the word was with god...
we're merely licking the toes of such a possibility...
         and just you try to bypass the orthodoxy of
encoding sounds with queer spelling...
                     you, in a sense, learn two-languages
with every single one you learn...
   how to say it and how to write it...
                              and then there the how you hear it
and how sometimes you hear different lyrics to
the ones sang...
                         a bit like the Chinese,
who, upon reading the English translation were
bothersome to get rich quickly after seeing
too many matchsticks in ideogram translated as merely
Li Po; i'd too go bananas and become frustrated
and retaliated by getting to Einsteinian grips with
the mathematical alphabet that bore Li Po... i.e. 1, 0
through to 9.
      ah yes... philosophy that doesn't appreciate
grammatical words, or in that sense credible for a biologist
not necessitating a genus to ease any argument,
to actually further it... or to play ping-pong...
   grammatical words are equivalent to the subconscious
given we tend to write some a sense of fluidity...
the unconscious? schematics akin to triangles...
  "images" or rather shapes...
                             beginning with Δ: isosceles...
later varied to the Γ triangle of Pythagoras...
          and as far as we got, a respectability to
not conjure up a square as worthy of encoding a sound...
nearest being the H... and that turned out to
be much ha ha ha.
                   still... i can't come to grips with these teenagers
in the bbc3 documentary talking about
automated thinking! i'm not denying it, i'm not
doubting it... it's just a question:
          how could such a pronoun muddle come about
that you discourage ownership of all your mental
activity? and instead leave a rampant kindred of an
abandoned snail's shell body to wreck havoc?
   it's almost like a a want to refuse to use words...
or encode words... rarely are people told
that the eyes are used as encoding organs...
                   but that the tongue knows no filters...
what the eye ingests... the tongue sometimes can't
digest... and vice-versus... that what the eyes digest
the tongue can't ingest: hence the rebellion
against contrary political ambitions -
   the ears? well: the ears are allocated the heart as
a partner... the tongue and eyes are entwined...
but the ears are allocated the heart...
                     you tend to feel words more than
hear them... because by the time the tongue
represses combining itself with the eyes to
that elevation of thought... your body becomes
autocratically synchronised to a sort of music
of heightened of unanimous response...
             well, it's not exactly a fetish watching such
documentaries.. iconoclasm in metaphor...
  i swear i wrote this before... how philosophy avoids
grammatical genuses... and how all too
ambivalent poetically equivalent nouns and verbs
are to hide our imperfections that precipitate from
art... iconoclasm / anamorphosis in metaphors...
                         camaïeu in allegory...
                   divisionism in pun...
                                       chiaroscuro in imagery...
gestural abstraction in onomatopoeia...
                     just some examples, and none necessarily
     convincing - as ever... this is my excuse
for i am always bound to say language is Alcatraz
   and my escape from Alcatraz is bound to metaphors,
fo
*** trafficking – the trafficking and debasement of souls; Drug trafficking – the trafficking of substances that debase the body.  Here compared you will find the prevalence, impact, and rehabilitation processes associated with *** and shrug trafficking.  Respective clientele, demographics, and locales that these types of trafficking touch will be revealed in order enlighten you to their world-wide prevalence. The physical, emotional, spiritual, and psychological impact of lifestyles that result from these two types of trafficking will be detailed to etch vividly an image of just how far-reaching the impact of these two activities is. Light will be shed upon the rehab processes that lead to recovery from each.
                 According to UnoDC.org, the United Nations Office on Drugs and Crime, the use of illicit drugs has remained in a stable trend, with approximately the same number of people using illicit drugs each year. This trend has continued for a number of years. Upon examining the world drug report, written by UnoDC.org, production of several drugs exhibit particularly interesting trends. ***** production for example fell and spiked in a somewhat predictable patter from 1990 until 2010. When this data is graphed a reasonable medium appears for all the years, revealing that ***** production has stayed around an average production of roughly 200,000 hectares annually. Likewise, coca cultivation pictures an interesting trend. From 1990 to 2010 coca production appeared to be almost identical each year, and with little to no rise or fall in production, there is a similar trend in its being trafficked.  
Nefarious: Merchant of Souls is a documentary that was released in 2012 by Exodus Cry Its producers and researchers saw firsthand the atrocities of the *** trafficking industry. The film crew interviewed former pimps and prostitutes, spoke to traffickers, the families of the trafficked and to individuals still actively engaged in three sides of the *** trade referring to currently employed pimps and prostitutes as well as those who purchased ***. The researchers and producers interviewed eastern European gang members and took a trip to Amsterdam’s red-light district – home of legal prostitution. They journeyed to Los Angeles and saw the glamorized side of the dark issue of *** trade.
According to Nefarious, the number of humans trafficked for the purpose of providing ****** services is on a shockingly steep rise. In a matter of a few years, *** trafficking rose from the third largest criminal enterprise to the second. It is second only to drug trafficking and is vying for the position as top criminal enterprise in the world. It is encroaching upon that position far more speedily than any authority or decent human being would care to acknowledge.  A survey taken in 2010 by DART (the drug awareness resistance training program) revealed that 21.8 million people aged 12 and older had taken an illicit drug in the previous month. In 2010 it was estimated that between 153 and 300 million people had used an illicit drug at least once in the previous year. These statistics fail to take into account the impact that this usage has on the lives of the families of drug users. Neither do these statistics reveal the extent to which drug users lifestyles are impacted by drugs. However, nearly  every single human trafficked for ****** purposes is completely and utterly enveloped in the lifestyle of prostitution and the violent world of being prostituted. In Nefarious a shocking statistic is revealed. Approximately ten percent of the entire human population of earth has been trafficked. Both human and drug trafficking are prevalent across the globe. Human trafficking occurs in 161 of 192 countries. Illicit drugs are trafficked in every country that has laws that deem substances unlawful. There are little to no race, religion, ethnicity, or age restrictions on who can and is trafficked for use of ***, but drugs are far more limited by age and ethnicity in their use.
Drug trafficking, though similar to *** trafficking in many ways, is in no way as substantial a damaging force to the mind, soul, and spirit as the world of *** trafficking  is in terms of the critical and dangerous force it exhibits in the emotional, physical, psychological, and spiritual  impact it has on young girls. Both drugs and *** trafficking have some influence in all of these respective areas. The primary area in which people are affected by drug use is the physical. Drug users’ health declines, they become physically or psychologically dependent, and they may develop diseases from sharing of needles or lack of inhibitions that lead to *** with an infected individual. Drugs may, in some rare cases, lead to psychoses and mental disorders. They may cause brain damage, which is both physically and mentally damaging. Drugs may even set one’s heart and soul in a place that they are more susceptible to lies or truth. They alter spiritual state for some individuals, but only mildly. However, *** trafficking victims are impacted majorly and in their entirety as a person. In all aspects of the physical, mental, and spiritual, *** trafficking victims are consumed by *** trafficking. In Nefarious it is revealed that In order to “break” *** trafficking victims they are profusely beaten, and are psychologically toyed with to create a twisted trust and dependence on their various handlers. They are repeatedly *****, and are examined like cattle by those who wish to buy women. They are imprisoned in dark rooms and not allowed to leave unless told to do so. They are bedridden and forced to ******* themselves. After being broken in ways described above and sold to a ****, girls are forced every day to meet certain quotas of customers and cash flow. If they do not meet these they are beaten even more. They lay in bed sometimes a week at a time to recover physically enough to usefully return to their “job”.  Through this hellish ordeal, their soul, self-worth and identity are being attacked by circumstances that devalue them. They become like animals.
*** trafficking victims become dependent on their environment for normalcy. This is so true for some individuals that even though they have been rescued from the lifestyle, they return.  This is not because the *** trafficking victims enjoys the lifestyle of prostitution, and it is not because they want to. Instead, it is because they think they can be nothing more than a *******. The *** trafficking victim, in this case, believes that they need to settle into the numb and thoughtless mind state that they develop when broken. Returning to prostitution does not evidence an addiction. In contrast, it is the cry of a soul that is desperately trying to cope. They do this in order to feel as if they can survive.  
The rehab processes for *** and drug trafficking differ greatly in commitment and length, but are similar in that they both require physical and psychological rehabilitation.  Drug rehabilitation programs typically consist of twelve-step programs or something similar. They last a number of months, or occasionally a few years. They allow individuals counsel and encouragement, and they attempt to, by abstinence, exorcise an addicted individual’s addiction. *** trafficking rehabilitation requires the re-creation of an individual. Self-worth must be reconstructed. The spirit must be healed in order to allow for psychological healing. Prostitutes are not addicted to prostitution, but prostitution produces dependence in that the prostituted crave normalcy. This dependence must be killed. Successfully rehabilitating women from this forced lifestyle requires lifelong commitment and endless resources. It requires passionate fanatics, people who will pour their life into changing the lives of others, because only the incurable fanatic can wreak havoc on the tragedy of human trafficking. Any short-term effort to rehabilitate a *** trafficking victim is doomed to failure. The degree to which the brokenness of *** trafficking victims becomes ingrained in them is so extreme that it takes a lifetime to reshape their lives.
While researching *** trafficking in order to accurately produce Nefarious, the researchers and producers of Nefarious became convicted by facts that they collected. The evidence they collected speaks to the fact that *** trafficking does not just attack the body; it attacks the entire being, and in far worse ways than drugs ever could. Varied races and ages are prostituted and / or consume drugs. The impact of both of *** and drug trafficking is severe, but much more so severe in the case of human trafficking. The rehab process for human trafficking is much more in depth and is testament to the horror and degree of psychological, mental, and emotional disfigurement, as well as acclimation to a horrible situation to the point that horror becomes normal – a new definition of addiction. Human trafficking is an atrocity that is far more horrendous and prevalent than imaginable. It is far more destructive than drug trafficking. Drug trafficking is one of the most destructive forces in this generation.  Surely consuming drugs is one of the most horrid things we can do to our bodies, but what about consuming souls? *** trafficking consumes souls, hearts, minds and bodies. It splits, fragments, debases, brutalizes, obliterates, murders, rapes, molests, destroys, and dehumanizes the prostituted.  Drug trafficking attacks the body the soul, and sometimes the mind, but in much milder ways.
judy smith Aug 2015
Since a wedding is said to be the most important day of a woman's life, some brides-to-be are prepared to bring out whatever it takes to ensure that their big day is nothing short of spectacular.

A new documentary from the UK titled 'Now How The Rich Get Hitched', a provides a glimpse into some of the world's most lavish weddings.

The programme follows the glamorous goings-on at Knightsbridge bespoke wedding boutique Caroline Castigliano, where, for most customers, money is no object.

According to Daily Mail, bridal couture queen Caroline, who lives in Surrey, has been creating breathtaking intricate gowns for 24 years, cashing in on the £10 billion global bridal market.

But while the average UK bride is said to spend around £1,000 on her dress, Caroline revealed that one client, a Saudi Arabian bride-to-be is spending £40,000 on her dream gown - the same price as the Duchess of Cambridge's Alexander McQueen dress.

Despite the eye-watering prices, the 55-year-old designer claims that for most women this is one of the most important things they will ever buy.

She said: 'They buy into the overall power of the dress. I really truly believe that since they were very young they have dreamt of this day.'

Caroline's clientele aren't just drawn from the global elite, however. One of her clients, Jordan, 23, is a hotel heiress from Durham who has spent the past year travelling 300 miles with her family for fittings for her £9,000 dress.

Jordan's gown is made from one of the most expensive silks in the world, which costs hundreds of pounds a metre.

Jordan said: 'For a girl the dress is what everyone looks for. People would rather spend more money on the dress and look perfect on the day.'

Her mother Helen, who is helping to pick up the bill, added: 'I think once you see your daughter in something so beautiful and she's so happy you do stretch that extra mile.'

At around £9,000 Jordan's dress is almost half the average budget for UK weddings, which now comes in at an astonishing £21,000, but the day itself will set her family back far more than that.

The no-expenses-spared bash is being held at one of her family's hotels and costs include the £7,000 on importing 6,000 flowers from Holland, the hire of a 20-piece brass band and a Victorian carousel to entertain guests.

Gissa, 29, an Iranian socialite, who is planning a lavish ceremony in Turkey, journeyed to Caroline's boutique just to try on veils to go with her bespoke gown, which is embroidered with 200,000 sequins and 50,000 beads - and was one of the most expensive dresses in the shop.

The bride-to-be explained that her fiance was very amenable when it came to splashing out on her dress.

He said "I know this is the most important dress that a woman is going to wear in their lifetime so if you really like it and you love it, we'll get it."'

However, some brides look further afield for their dream wedding location and one of the boutique's clients, Katie, 29, was planning her ceremony in Southern Spain.

Katie admitted that she had fine-tuned every element of her wedding right down to her proposal.

She said: 'I'm a bit of a control freak, I think I emailed [my fiance] a picture of the ring after about three weeks of dating, so subtlety isn't my finest point but he's done really well.'

Katie visited Caroline for a bespoke wedding dress costing between five and six thousand pounds that has taken five seamstresses 200 hours of sewing and 250,000 beads to complete.

Another of Caroline's client, Kashmir, revealed that she took two years off work to get married and her husband is now determined to prolong the wedding celebrations with lavish gifts.

She and her husband also paid £75,000 to commission a portrait of Kashmir sitting in a chair in her strapless lace Caroline Castigliano dress, which was then unveiled at a party in the designer's boutique.

However, as any prospective bride will know a dress does not a wedding make and any ambitious bride-to-be will enlist the help of a wedding planner, with none more knowledgeable than luxury wedding planner Bruce Russell.

Bruce caters for the most ostentatious and demanding of weddings. He said: 'If it's physically possible, we'll make it happen - it might come at a cost.

'If you've got the money and you've got the budget to spend and you want to spend a million pounds why not spend it on a wedding it is the most magical day?'

Bruce's finely tuned expertise and impeccable taste come at a cost and he revealed on the show that he takes around 20 per cent of the wedding budget as commission, which rewards him with a £30,000 pay cheque for a £150,000 wedding.

The show followed him as he took one of Caroline's clients, Erina, on a tour of London's famous luxury five-star hotel, The Savoy, as a possible venue for her dream day.

Hosting 350 guests would set her back at least £70,000 and to stay in the Royal Suite, a further £10,000 a night - although it does come with its own butler.

But the documentary revealed that for women who want to up the 'wow' factor on their big day - and have the budget - couture jeweller Andrew Prince is the man to call.

But Andrew insisted that elegance is often confused with showiness: 'Glamour has changed. It became, at one point, very shiny and that's really not glamorous that's flashy. I like opulence.'

Andrew's creations may be an indulgence but for him there is no better way to spend your money.

He said: 'It's a celebration. We can be really sort of smug and factual about it, and say "oh no one should spend the money on something more practical", but what's more fun than just having a wonderful day?'

Many couples will argue that such extravagance is a waste of money and resources for just one day, however Caroline says that these are memories to last a lifetime.

She said: 'The most important people in your life have come to attend this day. It all comes down to the same thing, it's what you want to spend money on and what matters to you and how much money you have, it's all relative.'

read more:www.marieaustralia.com/long-formal-dresses

www.marieaustralia.com/formal-dresses-adelaide
David John Mowers  Jul 2017
DMX?
...about to do FORTY YEARS...

how much
more do
you need
to see
that you
are in
a tyranny?


This is akin to handing Socrates a poisoned vial

Dre,
in his new documentary on HBO...

he says,
if it doesn't feel right
I'M OUT.

Does THIS feel right?

a million+white kids feel yah,
a million plus
feel
yah

TIME

TO GET OUT!

9/29/2017

If I were a White Judge,

Man
what i would give to
have gone to law school
and been a White Judge

Right Now

A Black Capitalist acts like J.P. Morgan

"Off the chain I leave CONGRESS soft in the brain cause SCUMBAGS still want the fame,
off the name, First of all, you ain't STOLE long enough to be fu ckin with me
and you, you ain't strong enough
So whatever it is you puffin on that got you think that you
Superman I got the Kryptonite, should I smack him with my **** and the mic?"
*
-DMX (sic)
reverse
psychology
works
don't it?
a Black Life matters here..
John Jan 2013
Back when I was about ten or eleven, the only friend I had was the most beautiful girl I knew. Her name was Jessica and her and I did everything together. In school we were inseparable, always chit-chatting before, during and after classes. So much so that teachers bestowed upon us the annoying, yet endearing, encompassing nickname of "Jackica" - a combination of our names; Jack and Jessica.
     I was so thankful for her companionship, and thinking back it might have been a pretty uneven relationship, emotionally. I was an overweight and awkward Harry Potter fanboy and she was a cute little auburn-haired thing who could've won any Miss America Junior competition in the world, as far as I was concerned. She had the most piercing powder blue eyes. The kind that made my skin tingle and mouth curl up into a stupid smile at any given moment. I felt like she saw me, like she really saw ME. Not the blubbery flesh that coated my muscle and bones but what I was made of, the real me. And I loved her for that.
     Along with Jessica's physical blessings, she was also given an insatiable appetite for adventure. She loved to go to the park at night,  after the gates were locked and when everything was drenched in darkness. We'd hop the five foot chain-link fence and roam around the grounds. We'd go the water at the edge of the park and sit on the rocks, look up at the stars and take turns telling stories to each other with intent to scare the **** out of the other one.
     One humid night in mid-June, Jessica told a story that succeeded in making my skin-crawl. She always told decent scary stories, she was gifted in the art of fabricating tales of fright right on the spot, but this story really got to my core for some reason. I just felt uneasy as the words spilled from her mouth to my ears and with each sentence my muscles tightened and strained just from the mere tone of her voice as she told the story. She sounded serious, and she rarely did, even when telling these stories, but with this particular one it sounded like she really believed what she was saying was cold, hard truth.
     What she said was that she heard a story that her older brother's girlfriend had told her. It was about a house on the outskirts of town, placed just a few hundred yards from the mouth of the woods that lined our little suburban utopia. She went on to say that in the house was nothing all that scary. She said it was an old house, a very old house, as it was a log cabin that was built in the 1700s, when the town was first being settled. Supposedly, everything in the house was just as it was back then, little kerosene lamps sitting on home-mad oak tables. The maple-wood floors would moan and creak at the slightest hint of any weight being put on them. And then she said that no one had lived in the house since the man who built it died, around 1785.
     Needless to say, Jessica wrapped up the story by proclaiming that we had to find the house. And we had to go inside and see for ourselves what was so creepy about it. Being the scared, chubby little wimp that I was, I immediately rejected the idea. There was no way I was going to try to find a place that would only succeed in making me **** my pants in front of a girl, especially the one whom I'd placed the delusional label of "future girlfriend" on.  But, as I subconsciously expected, Jessica talked me into it with just a few graceful words: "I'll kiss you if you come with me."
    
     The very next Saturday night, Jessica and I put on some dark jeans and t-shirts and took the bus all the way to the last stop, the edge of town. We hopped off and right in front of the stop the woods were already waiting, I took a deep breath as Jessica's eyes lit up. She took my hand and pulled me as she ran, me clumsily waddling along behind her all the way to a little dirt pathway that paved the only marked entrance we could see. She asked me if I was ready and I shrugged, saying something like "I'm as ready as I'm ever going to be." And so we started down the path. As the tall trees swayed in the wind, I dragged my feet with  Jessica always about five feet ahead of me, as eager as ever. We walked for probably ten or twenty minutes before the foot of the cabin was before us.
     At first sight, it was a very old structure. I'd never seen anything like it outside of paintings in my history textbook and this Abe Lincoln documentary I saw on PBS. I never knew houses like that stood the test of time. But there it was before me, two stories high with wooden shutters clad in severely chipped paint and a big oak door that looked stronger than any door I'd ever seen. Jessica took my hand again, smiled enchantingly and rushed me forward.
     Once at the door, I was speechless. It didn't look as old as the rest of the house and whoever made it obviously meant for it to last a very long time, taking extreme care in carving it out impeccably and sanding it until it shined with a professional touch. Without a word, Jessica rapped on the door. Three hard times, and when no one answered after thirty seconds, she rapped again, and again. She shrugged and turned to me, asked if we should just go in. I said no and she frowned.
     "There's no way we came this far just to go back home with nothing," and then she wrapped her hand around the rusted doorknob and turned.
     The door opened with no hesitation as she pushed it all the way in. She stepped inside, and I followed. The first thing I noticed inside the cabin was the creaking floors. They creaked louder and longer with each step, affirming that part of the story, making my blood run cold. We looked around, going from room to room with wide eyes. We were amazed that we made it, that we got inside and now we were actually investigating a place that no one else supposedly had gone before. Truth be told, though, it was nothing special. There wasn't much at all to see, save for a few tables, the creaking floors and some very old paintings on the wall. We were just leaving when we noticed something on a table nearest the big oak door. It was a metal box with a small lock fastened to the front of it.
     "We have to open it," Jessica proclaimed after a second of curious inspection.
     "There's no way were going to find the key," I told her.
     "So we'll break the lock, Jack. Duh," she replied in her sassiest tone.
     I just shook my head as she grabbed the box and began to furiously slam it in the wooden table. The sound echoed through the house, exacerbating it and making me shiver from head to toe.
     "I don't know if you should keep-" but my sentence was cut off my the lock flying off the box and clinking onto the floor below.
Jessica smiled again, very pleased with herself and looked to me.
     "Wonder what's inside...," She said, lifting the top half of the box open.
     After an initial and cough-inducing puff of thick dust subsided, the contents of the box were revealed. It was a letter, written on old-school parchment in heavy ink. In neatly laid Victorian script, the likes of which I had never seen so simultaneously neat and scattered, like it was written in a hurry or during a time of distress, was a love letter. Well, a kind of love letter. It was addressed to a woman named Tania and it was signed by a William. It told the story of how William had loved Tania since they were children, and Tania was now to be married to a Pastor named Hensley. William told Tania how he couldn't bear the thought of her ever being with anyone else and that the fact that she could never truly be his was killing him. Literally. He ended the note by confessing his plan to **** himself.
     I took a step back, but Jessica just stood at the table with her eyes glued to the crumbling parchment in her hands.
     "I'm leaving," I said after a few moments, mulling over the sorrow that this poor man must've felt. I headed out the door, Jessica following. The walk back through the woods to the bus stop I couldn't get this feeling of dread from subsiding. It seemed like I felt what William felt, but not in a sympathetic sort of way. It felt like I was William and the pain he felt was actually my pain. And then I noticed that, rolled up tightly in her fist, Jessica had taken the letter with her.
     "Why'd you take that," I said, sounding thoroughly upset. "That's not yours to take, go bring it back!"
     "No way. There was no way I was going there and coming back with nothing to show for it," she said, gripping the letter tightly, her knuckles almost whitening.
     I knew how stubborn Jessica could be and I knew whatever I said probably wouldn't even phase her in the slightest so I did what I did best and just shrugged it off. I found myself wishing I could shrug off the terrible feeling the letter put deep inside me just as easily as I could Jessica's stubbornness.

     Over time, Jessica and I lost touch, as kids of that age often do. I grew up, lost weight and opened up, making more friends and acquaintances, no longer hanging onto the thought of Jessica being my only love. I didn't talk to Jessica all that much. Just once in a while we'd meet up and have a chat over some coffee or pizza. We had both changed and morphed into young adults with different agendas and dreams and I had no problem with that. But on one such meeting, Jessica began to worry me. She said that every now and then she'd open her desk drawer and take the piece of parchment out and read it. Over and over again. And lately, she had been opening the drawer more and more, she said that she felt drawn to it. Like something about it made her feel this deep-seated dread that no horror movie or scary story had ever made her feel. She said that she felt like the letter was beginning to take a toll on her. And, by the look of her, it didn't seem like she was lying or kidding around like she always used to love to do. She had dark circles underneath her once striking eyes, which were now darker and had taken on an odd and ominous color. I was scared for her. And I told her so but she hugged me and assured me she was alright. I wanted to believe her, and I tried to, hugging her back and telling her I'd talk to her soon. But when she turned her back I knew something was very wrong.

     I'm writing this now because a few weeks ago Jessica's mom gave me a call. When her number came up on my cell phone, I think I knew, deep down, e actor why I was getting this call but I pushed the thought away and said hello. Jessica's mother called to tell me that a few days before Jessica had gone missing. The only indication to her whereabouts was a note she left with the words "cabin at the edge of town", and below that, instructions on how to get there. Her mother said she took the note and hopped in her car immediately, and made it to the cabin. She said she was breathless by the time she got to the cabin but forged on and barged inside and looked around. She said she found nothing and was about to leave when she noticed a small door behind the big oak door she had swung open to get inside. She opened the little door to find a stairwell. She climbed it, calling Jessica's name all the way, sobbing and wiping tears from her eyes. At the top of the stairs was the attic. And she said she almost died herself when she saw Jessica. She was hanging from a wooden rafter on the ceiling. And next to her was a severely decayed skeleton, dangling from a rope only a few inches away.
It's definitely more of a short story but I felt obligated to post it here for some reason.
Matt Feb 2015
The Kurds live
In parts of Syria, Iraq, and Iran
As well as Kurdistan

Kurdish groups such as the KCK and PJAK
Seek democratic autonomy for Kurds
And democracies in Turkey, Iran and Syria

Aposim is a grassroots socialist movement
That promotes gender equality
Apo is the political founder of the PKK and PJAK

The female fighters of PJAK
Don't have families
Because this will weaken their commitment
To the organization

Thomas Morton
Host of this Vice documentary
Stays in a farmhouse

He headed up to meet the fighters
The PJAK division he met with
Fights for women's rights
Around the Iranian border

They tell Thomas
Women are being killed in Iran
It is a mental persecution of women
The PJAK representative says

It is about the right to democracy
Freedom, Equality, and education
The woman explains that
The Iranians use Sharia and Islam
For their own purposes

It is not true Islam according
To the PJAK representative
In true Islam there is equality and equity

Thomas
That really was priceless
Watching you line dance with them
Really funny
I think the women of PJAK
Got a kick out of it too

God bless the women of PJAK
Such beautiful smiles
Full of life
Standing up for women's rights
www.youtube.com/watch?v=PLxniHLkMM0
Michael R Burch May 2020
Existence
by Fadwa Tuqan the "Poet of Palestine"
loose translation/interpretation by Michael R. Burch

In my solitary life, I was a lost question;
in the encompassing darkness,
my answer lay concealed.

You were a bright new star
revealed by fate,
radiating light from the fathomless darkness.

The other stars rotated around you
—once, twice —
until I perceived
your unique radiance.

Then the bleak blackness broke
And in the twin tremors
of our entwined hands
I had found my missing answer.

Oh you! Oh you intimate, yet distant!
Don't you remember the coalescence
Of your spirit in flames?
Of my universe with yours?
Of the two poets?
Despite our great distance,
Existence unites us.

Keywords/Tags: Fadwa Tuqan, Palestine, Palestinian, Arabic, translation, existence, love, darkness, star, stars, orbit, radiance



Enough for Me
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Enough for me to lie in the earth,
to be buried in her,
to sink meltingly into her fecund soil, to vanish ...
only to spring forth like a flower
brightening the play of my countrymen's children.

Enough for me to remain
in my native soil's embrace,
to be as close as a handful of dirt,
a sprig of grass,
a wildflower.

Published by Palestine Today, Free Journal and Lokesh Tripathi



Nothing Remains
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Tonight, we’re together,
but tomorrow you'll be hidden from me
thanks to life’s cruelty.

The seas will separate us ...
Oh!—Oh!—If I could only see you!
But I'll never know
where your steps led you,
which routes you took,
or to what unknown destinations
your feet were compelled.

You will depart and the thief of hearts,
the denier of beauty,
will rob us of all that's dear to us,
will steal this happiness,
leaving our hands empty.

Tomorrow at dawn you'll vanish like a phantom,
dissipating into a delicate mist
dissolving quickly in the summer sun.

Your scent—your scent!—contains the essence of life,
filling my heart
as the earth gulps up the lifegiving rain.

I will miss you like the fragrance of trees
when you leave tomorrow,
and nothing remains.

Just as everything beautiful and all that's dear to us
is lost—lost!—and nothing remains.

Published by This Week in Palestine and Hypercritic (read in Arabic by Souad Maddahi with my translation as a reference)



Labor Pains
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Tonight the wind wafts pollen through ruined fields and homes.
The earth shivers with love, with the agony of giving birth,
while the Invader spreads stories of submission and surrender.

O, Arab Aurora!

Tell the Usurper: childbirth’s a force beyond his ken
because a mother’s wracked body reveals a rent that inaugurates life,
a crack through which light dawns in an instant
as the blood’s rose blooms in the wound.



Hamza
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Hamza was one of my hometown’s ordinary men
who did manual labor for bread.

When I saw him recently,
the land still wore its mourning dress in the solemn windless silence
and I felt defeated.

But Hamza-the-unextraordinary said:
“Sister, our land’s throbbing heart never ceases to pound,
and it perseveres, enduring the unendurable, keeping the secrets of mounds and wombs.
This land sprouting cactus spikes and palms also births freedom-fighters.
Thus our land, my sister, is our mother!”

Days passed and Hamza was nowhere to be seen,
but I felt the land’s belly heaving in pain.
At sixty-five Hamza’s a heavy burden on her back.

“Burn down his house!”
some commandant screamed,
“and slap his son in a prison cell!”

As our town’s military ruler later explained
this was necessary for law and order,
that is, an act of love, for peace!

Armed soldiers surrounded Hamza’s house;
the coiled serpent completed its circle.

The bang at his door came with an ultimatum:
“Evacuate, **** it!'
So generous with their time, they said:
“You can have an hour, yes!”

Hamza threw open a window.
Face-to-face with the blazing sun, he yelled defiantly:
“Here in this house I and my children will live and die, for Palestine!”
Hamza's voice echoed over the hemorrhaging silence.

An hour later, with impeccable timing, Hanza’s house came crashing down
as its rooms were blown sky-high and its bricks and mortar burst,
till everything settled, burying a lifetime’s memories of labor, tears, and happier times.

Yesterday I saw Hamza
walking down one of our town’s streets ...
Hamza-the-unextraordinary man who remained as he always was:
unshakable in his determination.

My translation follows one by Azfar Hussain and borrows a word here, a phrase there.



Biography of Fadwa Tuqan (aka Touqan or Toukan)

Fadwa Tuqan (1917-2003), called the "Grande Dame of Palestinian letters," is also known as "The Poet of Palestine." She is generally considered to be one of the very best contemporary Arab poets. Palestine’s national poet, Mahmoud Darwish, named her “the mother of Palestinian poetry.”

Fadwa Tuqan was born into an affluent, literary family in Nablus in 1917. Her brother Ibrahim Tuqan was the most famous Palestinian poet of his day. She studied English literature at Oxford University and won several international literary prizes.

Tuqan began writing in traditional forms, but later became a pioneer of Arabic free verse. Her work often deals with feminine explorations of love and social protest.

After the Nakba ("Catastrophe") of 1948 she began to write about Israel's occupation of Palestinian territories. Then, after the Six Day War of 1967, she also began writing patriotic poems.

Her autobiography "Difficult Journey―Mountainous Journey" was translated into English in 1990. Tuqan received the International Poetry Award, the Jerusalem Award for Culture and Arts and the United Arab Emirates Award, the latter two both in 1990. She also received the Honorary Palestine prize for poetry in 1996. She was the subject of a documentary film directed by novelist Liana Bader in 1999.

Tuqan died on December 12, 2003 during the height of the Al-Aqsa Intifada, while her hometown of Nablus was under siege. Her poem "Wahsha: Moustalhama min Qanoon al Jathibiya" ("Longing: Inspired by the Law of Gravity") was one of the last poems she penned, while largely bedridden.

Tuqan is widely considered to be a symbol of the Palestinian cause and is "one of the most distinguished figures of modern Arabic literature."

In his obituary for "The Guardian," Lawrence Joffe wrote: "The Palestinian poet Fadwa Tuqan, who has died aged 86, forcefully expressed a nation's sense of loss and defiance. Moshe Dayan, the Israeli general, likened reading one of Tuqan's poems to facing 20 enemy commandos." In her poem "Martyrs Of The Intifada," Tuqan wrote of young stone-throwers:

They died standing, blazing on the road
Shining like stars, their lips pressed to the lips of life
They stood up in the face of death
Then disappeared like the sun.

Yet the true power of her words derived not from warlike imagery, but from their affirmation of Palestinian identity and the dream of return.

"Her poetry reflected the pain, loss, and anger of the Nakba, the experience of fleeing war and living as a refugee, and the courageous aspirations of the Palestinians to nationhood and return to their homeland. She also wrote about resistance to Israel’s injustices and life under Israeli military occupation, especially after Nablus fell to Israeli forces in 1967, heralding Israel’s long-term occupation of the West Bank, which remains to this day." - Zeina Azzam
Michael R Burch Mar 2020
Fadwa Tuqan has been called the Grand Dame of Palestinian letters and The Poet of Palestine. These are my translations of Fadwa Tuqan poems originally written in Arabic.



Enough for Me
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Enough for me to lie in the earth,
to be buried in her,
to sink meltingly into her fecund soil, to vanish ...
only to spring forth like a flower
brightening the play of my countrymen's children.

Enough for me to remain
in my native soil's embrace,
to be as close as a handful of dirt,
a sprig of grass,
a wildflower.

Published by Palestine Today, Free Journal and Lokesh Tripathi



Existence
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

In my solitary life, I was a lost question;
in the encompassing darkness,
my answer lay concealed.

You were a bright new star
revealed by fate,
radiating light from the fathomless darkness.

The other stars rotated around you
—once, twice—
until I perceived
your unique radiance.

Then the bleak blackness broke
and in the twin tremors
of our entwined hands
I had found my missing answer.

Oh you! Oh you intimate and distant!
Don't you remember the coalescence
Of our spirits in the flames?
Of my universe with yours?
Of the two poets?
Despite our great distance,
Existence unites us.

Published by This Week in Palestine, Arabic Literature (ArabLit.org) and Art-in-Society (Germany)



Nothing Remains
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Tonight, we’re together,
but tomorrow you'll be hidden from me
thanks to life’s cruelty.

The seas will separate us ...
Oh!—Oh!—If I could only see you!
But I'll never know
where your steps led you,
which routes you took,
or to what unknown destinations
your feet were compelled.

You will depart and the thief of hearts,
the denier of beauty,
will rob us of all that's dear to us,
will steal this happiness,
leaving our hands empty.

Tomorrow at dawn you'll vanish like a phantom,
dissipating into a delicate mist
dissolving quickly in the summer sun.

Your scent—your scent!—contains the essence of life,
filling my heart
as the earth gulps up the lifegiving rain.

I will miss you like the fragrance of trees
when you leave tomorrow,
and nothing remains.

Just as everything beautiful and all that's dear to us
is lost—lost!—and nothing remains.

Published by This Week in Palestine and Hypercritic (read in Arabic by Souad Maddahi with my translation as a reference)



Labor Pains
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Tonight the wind wafts pollen through ruined fields and homes.
The earth shivers with love, with the agony of giving birth,
while the Invader spreads stories of submission and surrender.

O, Arab Aurora!

Tell the Usurper: childbirth’s a force beyond his ken
because a mother’s wracked body reveals a rent that inaugurates life,
a crack through which light dawns in an instant
as the blood’s rose blooms in the wound.



Hamza
by Fadwa Tuqan
loose translation/interpretation by Michael R. Burch

Hamza was one of my hometown’s ordinary men
who did manual labor for bread.

When I saw him recently,
the land still wore its mourning dress in the solemn windless silence
and I felt defeated.

But Hamza-the-unextraordinary said:
“Sister, our land’s throbbing heart never ceases to pound,
and it perseveres, enduring the unendurable, keeping the secrets of mounds and wombs.
This land sprouting cactus spikes and palms also births freedom-fighters.
Thus our land, my sister, is our mother!”

Days passed and Hamza was nowhere to be seen,
but I felt the land’s belly heaving in pain.
At sixty-five Hamza’s a heavy burden on her back.

“Burn down his house!”
some commandant screamed,
“and slap his son in a prison cell!”

As our town’s military ruler later explained
this was necessary for law and order,
that is, an act of love, for peace!

Armed soldiers surrounded Hamza’s house;
the coiled serpent completed its circle.

The bang at his door came with an ultimatum:
“Evacuate, **** it!'
So generous with their time, they said:
“You can have an hour, yes!”

Hamza threw open a window.
Face-to-face with the blazing sun, he yelled defiantly:
“Here in this house I and my children will live and die, for Palestine!”
Hamza's voice echoed over the hemorrhaging silence.

An hour later, with impeccable timing, Hanza’s house came crashing down
as its rooms were blown sky-high and its bricks and mortar burst,
till everything settled, burying a lifetime’s memories of labor, tears, and happier times.

Yesterday I saw Hamza
walking down one of our town’s streets ...
Hamza-the-unextraordinary man who remained as he always was:
unshakable in his determination.

My translation follows one by Azfar Hussain and borrows a word here, a phrase there.



Biography of Fadwa Tuqan (aka Touqan or Toukan)

Fadwa Tuqan (1917-2003), called the "Grande Dame of Palestinian letters," is also known as "The Poet of Palestine." She is generally considered to be one of the very best contemporary Arab poets. Palestine’s national poet, Mahmoud Darwish, named her “the mother of Palestinian poetry.”

Fadwa Tuqan was born into an affluent, literary family in Nablus in 1917. Her brother Ibrahim Tuqan was the most famous Palestinian poet of his day. She studied English literature at Oxford University and won several international literary prizes.

Tuqan began writing in traditional forms, but later became a pioneer of Arabic free verse. Her work often deals with feminine explorations of love and social protest.

After the Nakba ("Catastrophe") of 1948 she began to write about Israel's occupation of Palestinian territories. Then, after the Six Day War of 1967, she also began writing patriotic poems.

Her autobiography "Difficult Journey―Mountainous Journey" was translated into English in 1990. Tuqan received the International Poetry Award, the Jerusalem Award for Culture and Arts and the United Arab Emirates Award, the latter two both in 1990. She also received the Honorary Palestine prize for poetry in 1996. She was the subject of a documentary film directed by novelist Liana Bader in 1999.

Tuqan died on December 12, 2003 during the height of the Al-Aqsa Intifada, while her hometown of Nablus was under siege. Her poem "Wahsha: Moustalhama min Qanoon al Jathibiya" ("Longing: Inspired by the Law of Gravity") was one of the last poems she penned, while largely bedridden.

Tuqan is widely considered to be a symbol of the Palestinian cause and is "one of the most distinguished figures of modern Arabic literature."

In his obituary for "The Guardian," Lawrence Joffe wrote: "The Palestinian poet Fadwa Tuqan, who has died aged 86, forcefully expressed a nation's sense of loss and defiance. Moshe Dayan, the Israeli general, likened reading one of Tuqan's poems to facing 20 enemy commandos." In her poem "Martyrs Of The Intifada," Tuqan wrote of young stone-throwers:

They died standing, blazing on the road
Shining like stars, their lips pressed to the lips of life
They stood up in the face of death
Then disappeared like the sun.

Yet the true power of her words derived not from warlike imagery, but from their affirmation of Palestinian identity and the dream of return.

"Her poetry reflected the pain, loss, and anger of the Nakba, the experience of fleeing war and living as a refugee, and the courageous aspirations of the Palestinians to nationhood and return to their homeland. She also wrote about resistance to Israel’s injustices and life under Israeli military occupation, especially after Nablus fell to Israeli forces in 1967, heralding Israel’s long-term occupation of the West Bank, which remains to this day." - Zeina Azzam
Sofia Von  Oct 2013
Keep spinning
Sofia Von Oct 2013
Strangers are my best friends
Even feelings are for even people... Know anyone who matches that description?
I'd like to cuddle away the problems
**** someone while crying
No
I don't think so
I want to be felt and loved. And craved like fluent chocolate gushing
Down the corners of my mouth
Lapped up by your tongue
I wish

Scratched letters over a blank canvas
Make for messages of clarity.
Nails on a chalk board every time you etch, but its the promise of the next word that makes it tolerable.
These pick-up-stick letters are angry and depressed but fit together like bread on butter. creamy song lyrics you scribble but there’s no tune.
An obstacle foreseen and ignored.
The rhythm of voice catches, flame to syncopation, and feebly you grow with your words to become the song

Sung now, in churches
Do they realize from whence their hymns originated? Deep down, long ago, in the valley of hidden emotional pangs
Your envy was too rich for your body
Yet big enough for this... congregational ritual.
Heart tears are beautiful for creation
To existence
They're treacherous

I smile and admire my work
Blow a smoke ring over the wet words not quite solidified on the page
Smudge
Better with a flaw
I don't smoke
Im a social stress smoker
Self diagnosed
Self medicated
So you see I'm an aspiring artist
Although most of my works are ****, I don't really give up.
Its just this part of me I can’t always explain
That happens
They’re my impulse of choice
A painting, a drawing, a poem, a song, dance, all music (save country).
Even little quick thoughts or plans I have are peaceful to record.
It's times like this night where I should really be fast in my REM cycle, dreaming of crazy scenarios to **** up and uncover a truth upon my waking.
But I'm on my notes
Typing away the babble of nonsense thats streaming on demand
Tonight
I'll exit with a line
Or so, I'm not sure
Breathe in the plant, puff out love hits and over expose the motion picture. Each passing present memory is precious to the cycle I don't really want to define.
But I'm in love with its inhabitants I can't get over them
And each day is another episode
But... Is this a sitcom, or a documentary?
These words, are time filled

Cold feet shouldn't be a thing.
Graff1980 Feb 2015
I sat in history class
Must have been
My senior
Or junior year

On the screen
Came horrible things
Emaciated
Decimated
Human beings

Numbers tattooed
Bodies burnt
Gas chambers
Stories so cruel

Years after we read
Anne Frank’s diary
But no one really had a clue

The pictures
Were part of a documentary
Made to remind us
Of human insanity

Skin and bones
Broken men
Barely left standing
Human suffering

I couldn’t help but cry
But behind me no one else did
And then I couldn’t help but wonder why
No one else felt the same sadness in it
Sa Sa Ra Dec 2012
In his breakthrough work of channeled literature, I Am the Word, author and medium Paul Selig recorded an extraordinary program for personal and planetary evolution as humankind awakens to its own divine nature. I Am the Word is an energetic transmission that works directly on its readers to bring them into alignment with the frequency of the Word, which Paul's guides call the energy of "God in Action."
Paul was born in New York City and received his Master's Degree from Yale. He had a spiritual experience in 1987 that left him clairvoyant. As a way to gain a context for what he was beginning to experience, he studied a form of energy healing, working at Marianne Williamson's Manhattan Center for Living and in private practice. In the process, he began to "hear" for his clients, and much of Paul's work now is as a clairaudient, clairvoyant, channel, and empath.
Paul has led channeled energy groups for many years. In 2009 he was invited to channel at the Esalen Institute's Superpowers symposium, where he was filmed for the upcoming documentary film Authors of the Impossible. He is the subject of the feature-length documentary film Paul & the Word which will be released late summer, 2011. His workshops in 2011 include Edgar Cayce's A.R.E. in New York City, the Jungian Center in Vermont and the Esalen Institute in Big Sur, Calfornia. Also a noted playwright and educator, Paul serves on the faculty of NYU and directs the MFA in Creative Writing Program at Goddard College. He lives in New York City, where he maintains a private practice as an intuitive and conducts weekly, channeled energy groups.*

Personal and planetary evolution- Live channeling with Paul Selig
http://www.youtube.com/watch?v=CAgh2pXDDls&feature;=youtu.be
Waking Universe With Guest Paul Selig
http://www.youtube.com/watch?v=Z7BI0Lgb9Kk&feature;=youtu.be
You are the first in a generation of conscious beings coming into form and you will make it possible for those that follow to exist more easily in the higher frequencies that are now available.
This is a gift, but this is a massive change.
It’s a tidal wave of light ascending into you as you ascend into it.
--from I Am the Word, a channeled text by Paul Selig
http://www.paulselig.com/welcome/

Paul will be here private event at retreat center New Years Eve,
in PA, USA just over NY border I-84 West;
info and tickets available still here is info!!!
https://www.facebook.com/events/441324579253629/486222241430529/?notif_t=plan_mall_activity

David Bryson is hosting creator of Evolvefest:
http://evolvefest.com/
We are hoping to manifest and barter admission with a video artist who is able to capture this event with 100+ photos and 3 hours of footage and interviews and who can then make and upload a professional 10 minute HD Vimeo/YouTube video of this event for future promotional purposes.
Please let us know of anyone who comes to mind~ ♥


The Juicy Living Tour is about following life – wherever it leads.
This is a healing journey – for all of those participating in this co-creation and who want to let their soul guide them.

Lilou’s mission is to create and host an international communication network to
“inspire, motivate and empower millions of people to pursue their dreams”
and to “help spread joy, freedom and personal awakening”.  
Currently Lilou resides “on the road”  
Where ever the Juicy Living Tour guides her.


To support the juicy living tour and to watch more video interviews, visit;
http://juicylivingtour.com/
L A Lamb Sep 2014
(written 3-18-2014)



I just needed something different, something to think about: an alternative night, a different scene with new environmental stimuli. It’s true that if the stimulus is unchanging we will adapt, but for me, I live best being able to react to different things. Yesterday was fun for that reason.



I was going to drive, but then Alistair said Yarab was going out too and he offered to drive. I considered the gas money and how I would prefer to drink and not worry about driving, so I agreed. At this point, you and I were in amidst a discussion regarding me coming over too late– or not at all– and I was in a particular mood where I didn’t want to think about the relationship strain. I knew I was causing it, but it was nothing new, and nothing bad. I just wanted to actually see my brother since I was so suffocated and domesticated. I wanted a night away from Giovanni’s room, which made me feel like your little housewife, your obedient certainty assigned love.



Why did we stay so ignorant when we started with uncertainty? It was a beautiful stage of development, a coming-of-age stage of accepting my sexuality and exploring sensuality. We we drunk college girls, amateur philosophers and ****-smokers, confused about the world but idealizing a better world. That was the ideal of us. The truth was too tragic, but we endured it for so long that for one night I wanted to celebrate. I wanted to get away. I didn’t want to think about you. So I didn’t. It was inconsiderate of me to consider you worrying and upset, but at this point I wanted to enjoy myself and have fun with my brother when I figured you’d be sad and disappointed no matter what happened, so I may as well enjoy myself. I thought hard about it, but decided since it was Alistair’s birthday, I didn’t have work until 6:00 p.m. the next day, and yes, it was St. Patrick’s Day, I wanted to go out and celebrate. Sorry you didn’t want to come.



In the car, Alistair packed the bowl. They were smoking it on the way up and I declined but instead had a cigarette. Yarab said he was working with an artist who made glass pieces resembling scary, mystical-like creatures, and the bowl Alistair packed was one of them. It was mostly blue, and the front of it was a head where the **** would go into the top of the head. It had wide eyes, a big, sorcerer-like nose and big, scary-looking teeth. “Trippy, right? The line is called Enoch based off the book of Enoch in the Bible—which is actually removed in most but still a part of Russian Orthodox.” They packed it twice throughout the ride and I sat in the back, smoked my cigarette and thought about you and the night before me.



We were going to Harrington’s Irish Pub but it was packed (naturally), so we tried Cadillac Ranch (the bar was full there too), so we finally decided on Public House. We each had 3 Washington Apple’s between beers and conversations before getting food. I had two Yuenglings, Alistair had a Yuengling, three Irish Stouts and Yarab drank 3 Stellas. Alistair and I split nachos and a hummus plate. I’d never been there before, and I appreciated the upscale environment compared to cramped and loud local bars I was used to. It was quiet enough that we could talk and hold conversations, and our bartender, Sarah, was pretty, friendly and attentive. I thought about my restaurant experience and briefly thought about her and her life.



My favorite part of the night was when we were at Public House. The conversations were just interesting; they talked about Putin, Ukraine and Russia and how “of course the U.S. wouldn’t let part of the country join into Russia” and the proposal would be rejected by the UN; we talked about birdhouses and fireplaces and utilizing space in people’s yards, so that if the world changed for the worse and we needed to survive we would be able to; we talked about being arrested; we talked about the Zionists and the fake group of evil Northern European people who migrated and were rejected by both Islam and Christianity, so they essentially took over Judaism—and how the conflict between Israel and Palestine is a struggle for power with the Zionists and U.S.; all of this was relevant to our talk about how we don’t live in a Democracy but a Corporatocracy, and the world is determined by whoever has the most money and power.



Yarab talked about tolerance for other cultures and intolerance, telling us about the other day when his stepfather was at their house going over notes with a woman from Sudan. She and her company wanted to use a product (he was a rocket-scientist and worked on a greener product in 1967 which weapons would have less of an environmentally hazardous effect) of his, but before going over the professional aspects he basically insulted her culture and country, criticizing how wrong they were. Yarab said he was in the kitchen getting water and had to leave because he couldn’t help but laugh, saying how his step-father was brilliant but very opinionated and could be rude. “He’s a buddhist-atheist,” he said, and I thought of us chanting. I brought up Niechren Buddhism and the lotus sutra, expressing how nice it made me feel after. He said any way to get peace is a good one, but atheists shouldn’t be ignorant when talking about their non-beliefs because that’s just as bad as religious people talking about their beliefs. Alistair commended him on never forcing his beliefs on Alistair, and I asked what he thought of God.



He described himself as polytheistic, saying that there wasn’t just one god but many, and because of how everything in the universe connects and resembles each other there must be something to cause it, because it can’t be explained. I thought about the mystery of life and how it’s developmental to wonder about it, and felt secure in the fluidity of my beliefs which has a general principle, that life may not be a coincidence but it is comprised with a series of coincidences and connect factors which cannot always be explained or determined, but rather appreciated and analyzed to create a memorable life in which existence is valued. I didn’t ask further about his gods, but I figured the idea he held was similar to the atheistic view Alistair held and the scientific-spirituality I held as well.



It was interesting talking to another person about it besides Alistair, and the discussion changed and added to the one we had the night before, when Alistair and I were drinking ***** with ginger ale (while I tinted with green food dye). I’ve always appreciated drunk talks with Alistair because they were some of the most real conversations I had. I brought up the hour-long documentary “Obey” and confessed my frustrations about the consumerist-capitalistic society we live in, where it’s nearly impossible to change the system as we’re being monitored. Big Brother is among us, I noted, and I praised George Orwell as a prophet and how we are living in 1984 even though so many people fail to realize it and don’t care or consider the bigger consequences of it. There was something so mystical in our depressing little talk, and I felt empowered to reexamine my life and work towards something with meaning.



While maybe more spiritual than existential, I knew Yarab could understand these ideas and provide even more insight to the social issues which confined us, the same ones we were so immersed in. We toasted to Alistair’s birthday; we toasted to being Arab; we toasted to Franklin Lamb; we toasted to Palestine; we toasted to peace.



Alistair was in the bathroom and I asked Yarab whether it was possible to live outside Capitalism without rejecting social conventions, being isolated and living off the Earth away from society. He replied it was very hard not to feed into the system, and explained how even he felt like a hypocrite for living in the U.S. and being American when his family and people were in Syria enduring the hardship of resources, lack of employment and political regimes. He explained that it was necessary to be a part of the system but not buy into it, to use the system and eventually work towards changing it. “Like Robin Hood,” he said. I told him it was hard because it seemed so easy to get ****** into it, and he said work towards what you believe in. “You’ll have a clear conscience.”



Alistair came back from the bathroom, and he talked about going to Lebanon toward the end of summer. “I could study Arabic at AUB,” and I supported his idea. Yarab chimed in that he deeply respected my father because of his work. “He actually cares about what’s happening and he speaks from the heart.” I was proud of my father for his work, despite everything else, and thought it interesting that the one Syrian we happen to encounter in our small town was immersed in politics and actively followed my father.



“You should take over what your dad is doing,” Yarab said to Alistair, and Alistair agreed it would be a good thing to do. Alistair mentioned Fatima Hajj and my time learning about Palestinians and spent in refugee camps. “She died a week after Louisa interviewed her.” “Three days,” I corrected him, and I felt my insides turn as we reminisced on my accomplishments. Almost two years had passed, and I made no progress on my activism, besides an article. Two weeks was not enough to change the world, although from my feedback it was clear I had inspired many.



I told them both how I felt so stagnant and unintelligent, boring and unproductive regarding any progress of working towards something of importance.”Do what you can while you’re able. Even if you don’t see it grow, you can still plant the seeds. You can be a sheep or you can be a Lamb.” I was grateful that my brother had a friend who could think about the world in a way differently than the normal crowd of friends he had who just focused on losing themselves in substances with no thought of life beyond their boring little lives.



Alistair suggested I visit Beirut for a month to see visit Dad, make connections and see what else was happening in Lebanon, Syria and throughout the Middle-East, and my heart sank with nostalgia and the prospect of a dream. I could see us going to Lebanon, and if I went I would feel inflated with purpose, the way I felt when I went before, the way I felt I could change the world. Yarab agreed with Alistair and supported my journalistic endeavors, while Alistair mentioned Mediciens sans Frontiers. “I don’t know if I’d be able to,” and I thought about you, Camino and Arizona. I thought about ASU and AUB. “Rachel would understand if you went for a month right?” I didn’t want to listen what I knew would follow.

After finishing our food we went outside to smoke. Alistair drank his beer, I chugged mine and Yarab left more than half of his second Stella. “I have to drive,” so Alistair picked it up and emptied the cup in two stealthy gulps.We went back to the garage and the plan was to drive back to a house party in Accokeek. I didn’t know Elton, or what to expect, but from the company I knew they kept in Accokeek, I expected a drastic change in environment from the bar talk with two like-minded Arabs.



Alistair packed the bowl again, and I was offered to smoke but again declined. “We stopped smoking.” “Rachel smoked with me while she was waiting for you to get off work one day.” “What? Recently?” “Yeah, like two to three weeks ago or something. I was in disbelief. “Are you serious? We were stopping together! She didn’t even tell me!” I was angry, and resented feeling like a fool, believing that we made a decision together—only to discover my efforts were stronger than hers. “Don’t ask her about it though.”



“No! I’m going to. Here I am, not doing anything and she does it? Doesn’t tell me about it?? It’s not that she did it but she didn’t even tell me. Typical *****. We talked about it since and she just chose not to bring it up? And she’s here accusing me of things when I’m not doing anything wrong?”



“She’s probably projecting her guilt on you.” I thought about other times I didn’t know about something and remembered finding out and feeling so stupid. “Do you want some?” “Maybe I will.. but no. Not right now.” I didn’t want to talk about it anymore.



But I did. I asked you and we texted about it, and in the car I felt annoyed and unincluded, rejecting the **** that was offered to me. By the time we got to the house, I left my phone in the car. I was there to spend time with my brother, not get into a text fight over something that didn’t matter anyway. We went inside and I didn’t recognize everyone. I suspected I was the youngest, and I couldn’t help but observe I was the thinnest girl. People were playing beer pong and sitting at a table. Someone offered me a beer. I sat down on a couch. Alistair was getting hugs from girls and handshakes and fist-bumps from guys, and I made brief introductions with no real effort of talking to anyone. There weren’t many seats, and the most comfortable couches were facing the television where rap videos were playing. I hadn’t heard any off the songs that were on the playlist, and felt uncomfortable by the blatant sexuality and objectification of girls in the videos. The drunk girls were dancing to the music and singing along with the degrading, raunchy lyrics. “Can we smoke?”



I hesitated and held the bowl in my hand, staring at the green. I thought about putting it down. “I haven’t smoked in two months and twenty-one days,” I vocalized, and some guy (who didn’t smoked) responded “but who’s counting?” “Come on Weezee,” and after further hesitation I decided it was nothing new, and nothing bad would happen as a result. I brought the piece to my lips, lowered the lighter and inhaled. It was smooth, and I held it in my lungs for several seconds before slowly exhaling. I couldn’t feel it at first. It was passed around, and I took another hit. I thought about what you might be thinking about me, but pushed the thought from my mind. A guy made brief eye contact with me, and something about him seemed familiar. He had a beard and was wearing a hat, and I thought it was impossible I could know him. The other person who lived there asked if we could smoke in the room because the guy who asked me who was counting, and others, didn’t smoke. So we went. I hit the bowl once more and as we were standing I felt the high come to me, the surreal feeling of being and experiencing. In the room was myself, Alistair, Yarab, a guy with a ‘fro, Elton and the guy with the hat and beard. Someone packed the **** and handed it to me, but I refused; I was pressured and still refused. “I haven’t done this in a while, so no, I’m fine, and I’ve been drinking.” I think some were taken aback by how adamant I was not to push my limit, because it was so clear many people there viewed partying as pushing the limit.



Alistair introduced me to the guy with the beard and the hat as Mat, who worked at Chevy’s and now McCormicks, and I instantly recognized him. “Oh hey!” I said and hugged him, and he said “I thought you looked familiar. How’ve you been?” “I’ve been pretty good,” and I explained to Alistair that he worked with Alex at Bonefish Grill and was our server when we went in to her work once, years ago. They continued to smoke and I stood among them, half paying attention to conversation and half thinking about anything and everything else. There was a familiarity being among these people I’d never met, and the surrounding of burnouts. I wondered if everyone there was a server and that was all they did. I told Mat I worked at Buffalo Wild Wings as a server, my first serving job, yeah I like it okay, I guess, and he told me he knew Alistair through McCormicks. “I’m serving there too,” and I wondered how many restaurants he’d been through so far.



He told me he graduated from tech school and I congratulated him and asked, “which one?”, where he replied Lincoln Tech. I wasn’t surprised it was that type, and I told him I graduated from Salisbury with a degree in Psychology, which he congratulated me for. I felt it necessary to disclose I was taking the GRE in May and imply that, yes, while I am serving in Waldorf and my college degree doesn’t give me much to do in this area, I am going back to school and I am going to do more than stay around serving, like you. I was reminded of a poem I wrote and th

— The End —