Shondha malothi jobae when evening met the arrangement of clouds, blossoms appeared.

Shondha malothi jobae when evening meets the arrangement of clouds phulo bonae jhurae blossoms cover the earth and all of its inhabitants.  Kae aashi bajalae bashi bhoirobee shurae, Who comes with a melodious flute playing the raag bhairavi (morning)? Shajer purno chaandae oruno bhabhiya, the dressed up moon believes it is born again. Papiya probhathi shurae uthilo gahiya , the songbird wakes up singing pleasingly. Bhorer komol bhaebae, believing it to be morning its yearning shaajer shapla phulae, descends on the bejewelled Shapla flower.  Kunjore bhromor dhurae dhurae, In the gardens, the bumble bee spreads the Shapla flower’s scent far and wide. Shaajer shopna kunjonae, with pregnant dreams bikaler shaadher dhaka, the evening orders what must be fulfilled chilo bono bhumi, the safety of our homes among forests.  Shokaler mollika phutailae thumi,  You who have raised  morning’s plume rangilo shaadh rongae of bright red ghodhuli logono, brought about auspicious times shonaalae  ashaar bani of hope’s story biroho bidhurae for the forlorn everywhere.

Niratata Dhanga, Kathak Bhajan about Krishna and his Virtues. Dancers, Disciples of Prerana Deshpande.

Truth of Penance, Non-violence was the law of our being. Satyagraha 1921-1947 and other not so similar revolts.

https://genius.com/Stick-to-your-guns-the-sun-the-moon-the-truth-penance-of-self-lyrics

[Verse 1]
You’ve heard it all before, This time won’t be the same, you can trust me”
But you know my *!! game
Say what I have to, to get what I need
Now the evil delivered swings back at me
Weak attempts at change
Carry me backward
Too little, too late
Now live with the hurt
For everything I have an excuse
But some things are not long hidden:
The sun, the moon, the truth

[Pre-Chorus]
Now I live with the hurt Live with the hurt
This is what I deserve

[Chorus]
Break me down, the only way I’ll learn
The guilt is overwhelming
Take me out, the pain of me returns
My sins f*!! destroy me

[Verse 2]
I am forced to face the fire I create
And watch as it annihilates everything
Hold me back while I watch it burn
The price I pay, the suffering returns
Now the hands of fate are here to collect
Nothing here is safe until I reflect
I run from myself, no end in sight
Numb on the inside from living a lie

[Pre-Chorus]
Now I watch as it burns
Watch as it burns
This is what I deserve

[Chorus]
Break me down, the only way I’ll learn
The guilt is overwhelming
Take me out, the pain of me returns
My sins f*!! destroy me

[Bridge]
You can shelter yourself from the sun
And you can hide from the moon
But there is nothing you can do
When the truth strikes its light on you

[Breakdown]
Now I must live with the hurt
Now I must live with the hurt

[Outro]
The pain of me returns
The pain of me returns
The pain of me returns
Now I must live with the hurt

 

Pope Francis at his most passionate. Standing up for young people at the cost of egotistic adults.

https://www.yahoo.com/news/pope-francis-pushing-limits-office-130502977.html

Evil may not stand with the beneficiaries of truth. MK Gandhi’s Satyagraha to replace criminal wrong-doing by powers that were and are.

 

Self immolation as a practice for women in the 13th century. Has anything changed today?? Padmavati Climax and Jauhar (collective suicide) to defeat in order to end certain crime, rape.

Dances of Olga Meos at the Tribal Festival in Belarus 2017; “The Ottoman Empire.” Alina Zagitova. Olympic gold medalist ice-skating free style performance. The Winter games of PyeongChang, 2018.

Civil Laws Vs. Civil Wars. The American example not again and again and again and again by President John Adams.

The Laws of Liberty. Religious Liberty Not?? Monet in Giverny.  

 

 

 

 

 

 

 

 

 

 

 

Yerushalayim reconsidered or the Lazarus effect. Rising from the human race no more.

Seek Ye First The Kingdom of God And His Righteousness and all the rest will be added on to you, Aleluia, Aleluia.

Say Something, Justin Timberlake 2018, Facebook.

The banality of value. Evil and its consequences. Adolf Eichmann in Yerushalayim not.

banalityofevilvaluesMonet's Garden, Giverny

Crises of Enlightenment. The case for reason, science, humanism and progress in other words the case for Satyagraha.

slavery

crisesofenlightenment

 

 

 

 

 

By Immanuel Kant. Beantwortung der Frage: Was ist Aufklärung? What is Enlightenment philosophy. Published 1784. (Berlinische Monatsschrift.)

kantinnocence

AUFKLÄRUNG ist der Ausgang des Menschen aus seiner selbstverschuldeten Unmündigkeit. Unmündigkeit ist das Unvermögen, sich seines Verstandes ohne Leitung eines anderen zu bedienen.Selbstverschuldet ist diese Unmündigkeit, wenn die Ursache derselben nicht am Mangel des Verstandes, sondern der Entschließung und des Mutes liegt, sich seiner ohne Leitung eines andern zu bedienen. Sapere aude! Habe Mut, dich deines eigenen Verstandes zu bedienen! ist also der Wahlspruch der Aufklärung.

DECLARATION is the output of man from his self-inflicted immaturity. Infancy is the inability to use one’s mind without the direction of another. Self-inflicted is this immaturity, if the cause of it is not lack of reason, but resolution and courage to make use of it without the guidance of another. Sapere aude! Have the courage to use your own understanding! is therefore the motto of the Enlightenment.

Faulheit und Feigheit sind die Ursachen, warum ein so großer Teil der Menschen, nachdem sie die Natur längst von fremder Leitung freigesprochen [A482] (naturaliter maiorennes), dennoch gerne zeitlebens unmündig bleiben; und warum es anderen so leicht wird, sich zu deren Vormündern aufzuwerfen. Es ist so bequem, unmündig zu sein. Habe ich ein Buch, das für mich Verstand hat, einen Seelsorger, der für mich Gewissen hat, einen Arzt, der für mich die Diät beurteilt usw., so brauche ich mich ja nicht selbst zu bemühen. Ich habe nicht nötig zu denken, wenn ich nur bezahlen kann; andere werden das verdrießliche Geschäft schon für mich übernehmen. Daß der bei weitem größte Teil der Menschen (darunter das ganze schöne Geschlecht) den Schritt zur Mündigkeit, außer dem daß er beschwerlich ist, auch für sehr gefährlich halte, dafür sorgen schon jene Vormünder, die die Oberaufsicht über sie gütigst auf sich genommen haben. Nachdem sie ihr Hausvieh zuerst dumm gemacht haben und sorgfältig verhüteten, daß diese ruhigen Geschöpfe ja keinen Schritt außer dem Gängelwagen, darin sie sie einsperreten, wagen durften, so zeigen sie ihnen nachher die Gefahr, die ihnen drohet, wenn sie es versuchen, allein zu gehen. Nun ist diese Gefahr zwar eben so groß nicht, denn sie würden durch einigemal Fallen wohl endlich gehen lernen; allein ein Beispiel von der Art macht doch schüchtern und schreckt gemeiniglich von allen ferneren Versuchen ab.

Laziness and cowardice are the reasons why such a large part of the people, having long since acquitted nature of foreign leadership [A482] (naturaliter maiorennes), nevertheless like to remain underage for life; and why it becomes so easy for others to pose to their guardians. It is so comfortable to be underage. If I have a book that has my wits about me, a pastor who has conscience for me, a doctor who judges my diet, and so on, I do not need to make any effort myself. I do not need to think, if only I can pay; others will take over the morose business for me. The fact that by far the greatest part of men (among them the whole fairer sex) holds the step to maturity apart from the fact that he is cumbersome, is already ensured by those guardians who have kindly undertaken the supervision of them. After making their livestock stupid at first, and carefully guarding that these quiet creatures were not allowed to venture a step beyond the buggy in which they imprisoned them, afterwards they show them the danger that threatens them when they try to do so alone go. Now, this danger is not so great, for they would learn to walk through a few traps at last; but an example of that kind makes you timid and generally discourages all further attempts.

Es ist also für jeden einzelnen Menschen schwer, sich aus der ihm beinahe zur Natur gewordenen Unmündigkeit [A483] herauszuarbeiten. Er hat sie sogar liebgewonnen und ist vorderhand wirklich unfähig, sich seines eigenen Verstandes zu bedienen, weil man ihn niemals den Versuch davon machen ließ. Satzungen und Formeln, diese mechanischen Werkzeuge eines vernünftigen Gebrauchs oder vielmehr Mißbrauchs seiner Naturgaben, sind die Fußschellen einer immerwährenden Unmündigkeit. Wer sie auch abwürfe, würde dennoch auch über den schmalesten Graben einen nur unsicheren Sprung tun, weil er zu dergleichen freier Bewegung nicht gewöhnt ist. Daher gibt es nur wenige, denen es gelungen ist, durch eigene Bearbeitung ihres Geistes sich aus der Unmündigkeit herauszuwickeln und dennoch einen sicheren Gang zu tun.

It is therefore difficult for every single person to work his way out of the immaturity that has almost become natural to him. He even loved her and for the time being is really unable to use his own mind because they never let him try it. Constitutions and formulas, these mechanical tools of rational use or rather misuse of his natural gifts, are the footsteps of perpetual immaturity. Whoever throws them off would nevertheless make an unsafe jump over the narrowest ditch, because he is not used to such free movement. Therefore, there are only a few who have managed to work their way out of immaturity by doing their own work and still doing a safe walk …

Daß aber ein Publikum sich selbst aufkläre, ist eher möglich; ja es ist, wenn man ihm nur Freiheit läßt, beinahe unausbleiblich. Denn da werden sich immer einige Selbstdenkende, sogar unter den eingesetzten Vormündern des großen Haufens finden, welche, nachdem sie das Joch der Unmündigkeit selbst abgeworfen haben, den Geist einer vernünftigen Schätzung des eigenen Werts und des Berufs jedes Menschen, selbst zu denken, um sich verbreiten werden. Besonders ist hiebei: daß das Publikum, welches zuvor von ihnen unter dieses Joch gebracht worden, sie hernach selbst zwingt, darunter zu bleiben, wenn es von einigen seiner Vormünder, die selbst aller Aufklärung unfähig sind, dazu aufgewiegelt [A484] worden; so schädlich ist es, Vorurteile zu pflanzen, weil sie sich zuletzt an denen selbst rächen, die oder deren Vorgänger ihre Urheber gewesen sind. Daher kann ein Publikum nur langsam zur Aufklärung gelangen. Durch eine Revolution wird vielleicht wohl ein Abfall von persönlichem Despotism und gewinnsüchtiger oder herrschsüchtiger Bedrückung, aber niemals wahre Reform der Denkungsart zustande kommen; sondern neue Vorurteile werden, ebensowohl als die alten, zum Leitbande des gedankenlosen großen Haufens dienen.

But that an audience can enlighten itself is rather possible; yes, it is almost inevitable, if you leave him only freedom. For there will always find some self-thinkers, even among the appointed guardians of the great heap, who, having cast off the yoke of immaturity themselves, the spirit of a rational estimation of each man’s own worth and profession, even to think about himself be spread. It is especially true that the public, which had previously been brought under this yoke by them, afterwards compelled them to remain under it, when it was incited to it by some of his guardians, who are themselves incapable of all enlightenment [A484]; it is so damaging to plant prejudices because they last avenge themselves on those who or their predecessors were their authors. Therefore, an audience can only slowly reach the Enlightenment. A revolution may well bring about a decline of personal despotism and profit-seeking or domineering oppression, but never true reform of the mindset; but new prejudices, as well as the old ones, will serve as the guiding line of the thoughtless large crowd.

Zu dieser Aufklärung aber wird nichts erfordert als Freiheit; und zwar die unschädlichste unter allem, was nur Freiheit heißen mag, nämlich die: von seiner Vernunft in allen Stücken öffentlichen Gebrauch zu machen. Nun höre ich aber von allen Seiten rufen: Räsonniert nicht! Der Offizier sagt: Räsonniert nicht, sondern exerziert! Der Finanzrat: Räsonniert nicht, sondern bezahlt! Der Geistliche: Räsonniert nicht, sondern glaubt! (Nur ein einziger Herr in der Welt sagt: Räsonniert, soviel ihr wollt und worüber ihr wollt, aber gehorcht!) Hier ist überall Einschränkung der Freiheit. Welche Einschränkung aber ist der Aufklärung hinderlich, welche nicht, sondern ihr wohl gar beförderlich? – Ich antworte: Der öffentliche Gebrauch seiner Vernunft muß jederzeit frei sein, und der allein kann Aufklärung unter Menschen zustande [A485] bringen; der Privatgebrauchderselben aber darf öfters sehr enge eingeschränkt sein, ohne doch darum den Fortschritt der Aufklärung sonderlich zu hindern. Ich verstehe aber unter dem öffentlichen Gebrauche seiner eigenen Vernunft denjenigen, den jemand als Gelehrter von ihr vor dem ganzen Publikum der Leserwelt macht.

For this enlightenment nothing is required but freedom; and indeed the most harmless of all that may be called only freedom, namely, to make public use of its reason in all its parts. But now I hear from all sides call: Räsonniert not! The officer says: Do not argue, but practice! The Finance Council: Reasoned not, but paid! The clergyman: Do not argue, but believe! (Only one lord in the world says: Reasoned, whatever you want and what you want, but obey!) Here is restriction of freedom everywhere. But what restriction hinders the Enlightenment, which does not, but rather promotes it? I answer: The public use of his reason must be free at all times, and alone can bring enlightenment among men [A485]; their private use, however, may often be very narrow, without, however, hindering the progress of the Enlightenment. Under the public use of his own reason, however, I understand the one whom a scholar makes of her before the whole public of the reader world.

Den Privatgebrauch nenne ich denjenigen, den er in einem gewissen ihm anvertrauten bürgerlichen Posten oder Amte von seiner Vernunft machen darf. Nun ist zu manchen Geschäften, die in das Interesse des gemeinen Wesens laufen, ein gewisser Mechanism notwendig, vermittelst dessen einige Glieder des gemeinen Wesens sich bloß passiv verhalten müssen, um durch eine künstliche Einhelligkeit von der Regierung zu öffentlichen Zwecken gerichtet oder wenigstens von der Zerstörung dieser Zwecke abgehalten zu werden. Hier ist es nun freilich nicht erlaubt zu räsonnieren; sondern man muß gehorchen. Sofern sich aber dieser Teil der Maschine zugleich als Glied eines ganzen gemeinen Wesens, ja sogar der Weltbürgergesellschaft ansieht, mithin in der Qualität eines Gelehrten, der sich an ein Publikum im eigentlichen Verstande durch Schriften wendet, kann er allerdings räsonnieren, ohne daß dadurch die Geschäfte leiden, zu denen er zum Teile als passives Glied angesetzt ist.

I call private use the one he is allowed to do of his reason in a certain bourgeois position or office entrusted to him. Now, to some transactions which are in the interest of the common essence, a certain mechanism is necessary, by means of which some members of the common being must merely behave passively, directed by an unanimous arbitration by the government for public ends, or at least destruction to be held for these purposes. Of course, here it is not allowed to reason; but one must obey. However, insofar as this part of the machine at the same time regards itself as a member of a whole meanness, and even of world civilization, and thus in the quality of a scholar turning to a public in the true sense of the word, he can, however, reason without doing business to which he is partially attached as a passive member.

So würde es sehr verderblich sein, wenn ein Offizier, dem von seinen Oberen etwas anbefohlen wird, im Dienste [A486] über die Zweckmäßigkeit oder Nützlichkeit dieses Befehls laut vernünfteln wollte; er muß gehorchen. Es kann ihm aber billigermaßen nicht verwehrt werden, als Gelehrter über die Fehler im Kriegesdienste Anmerkungen zu machen und diese seinem Publikum zur Beurteilung vorzulegen. Der Bürger kann sich nicht weigern, die ihm auferlegten Abgaben zu leisten; sogar kann ein vorwitziger Tadel solcher Auflagen, wenn sie von ihm geleistet werden sollen, als ein Skandal, (das allgemeine Widersetzlichkeiten veranlassen könnte), bestraft werden. Ebenderselbe handelt demohngeachtet der Pflicht eines Bürgers nicht entgegen, wenn er als Gelehrter wider die Unschicklichkeit oder auch Ungerechtigkeit solcher Ausschreibungen öffentlich seine Gedanken äußert.

Thus it would be very pernicious if an officer commanded by his superiors wanted to aloud in the service of [A486] the usefulness or usefulness of this order; He must obey. However, he can not reasonably be denied the opportunity to make remarks as a scholar about the mistakes in the war service and present it to his audience for evaluation. The citizen can not refuse to pay the taxes imposed upon him; even a cheeky censure of such covenants, if they are to be made by him, can be punished as a scandal (which might cause general antagonisms). The same is true regardless of the duty of a citizen, when he publicly expresses his thoughts as a scholar against the impropriety or even unfairness of such invitations to tender.

Ebenso ist ein Geistlicher verbunden, seinen Katechismusschülern und seiner Gemeine nach dem Symbol der Kirche, der er dient, seinen Vortrag zu tun, denn er ist auf diese Bedingung angenommen worden. Aber als Gelehrter hat er volle Freiheit, ja sogar den Beruf dazu, alle seine sorgfältig geprüften und wohlmeinenden Gedanken über das Fehlerhafte in jenem Symbol und Vorschläge wegen besserer Einrichtung des Religions- und Kirchenwesens dem Publikum mitzuteilen. Es ist hiebei auch nichts, was dem Gewissen zur Last gelegt werden könnte. Denn was er zufolge seines Amts als Geschäftträger der Kirche lehrt, das stellt er als etwas vor, in Ansehung [A487] dessen er nicht freie Gewalt hat, nach eigenem Gutdünken zu lehren, sondern das er nach Vorschrift und im Namen eines andern vorzutragen angestellt ist.

Er wird sagen: unsere Kirche lehrt dieses oder jenes; das sind die Beweisgründe, deren sie sich bedient. Er zieht alsdann allen praktischen Nutzen für seine Gemeinde aus Satzungen, die er selbst nicht mit voller Überzeugung unterschreiben würde, zu deren Vortrag er sich gleichwohl anheischig machen kann, weil es doch nicht ganz unmöglich ist, daß darin Wahrheit verborgen läge, auf alle Fälle aber wenigstens doch nichts der innern Religion Widersprechendes darin angetroffen wird. Denn glaubte er das letztere darin zu finden, so würde er sein Amt mit Gewissen nicht verwalten können; er müßte es niederlegen. Der Gebrauch also, den ein angestellter Lehrer von seiner Vernunft vor seiner Gemeinde macht, ist bloß ein Privatgebrauch, weil diese immer nur eine häusliche, obzwar noch so große Versammlung ist; und in Ansehung dessen ist er als Priester nicht frei und darf es auch nicht sein, weil er einen fremden Auftrag ausrichtet. Dagegen als Gelehrter, der durch Schriften zum eigentlichen Publikum, nämlich der Welt spricht, mithin der Geistliche im öffentlichen Gebrauche seiner Vernunft, genießt einer uneingeschränkten Freiheit, sich seiner eigenen Vernunft zu bedienen und in seiner eigenen Person zu sprechen. Denn daß die Vormünder des Volks [A488] (in geistlichen Dingen) selbst wieder unmündig sein sollen, ist eine Ungereimtheit, die auf Verewigung der Ungereimtheiten hinausläuft.

He will say: our church teaches this or that; these are the reasons why she uses them. He then draws all the practical benefits for his community from statutes which he himself would not sign with complete conviction, to whose lecture he can nevertheless make a claim, because it is not altogether impossible that truth would be hidden therein, but in any case at least nothing of the internal religion contradictory is found in it. For if he thought he would find the latter in it, he would not be able to administer his office with conscience; he would have to put it down. The use that an employed teacher makes of his reason before his congregation is merely a private use, because it is always only a domestic, however great congregation; and in view of this, he is not free as a priest, nor is he allowed to be, because he is arranging a foreign assignment. On the other hand, as a scholar who speaks to the actual public, that is, to the world, and consequently to the clergyman in the public use of his reason, enjoys an unrestricted freedom to use his own reason and to speak in his own person. For the guardians of the people [A488] (in spiritual matters) should themselves be minors, is an absurdity that amounts to perpetuation of the absurdities.

Aber sollte nicht eine Gesellschaft von Geistlichen, etwa eine Kirchenversammlung oder eine ehrwürdige Classis (wie sie sich unter den Holländern selbst nennt), berechtigt sein, sich eidlich auf ein gewisses unveränderliches Symbol zu verpflichten, um so eine unaufhörliche Obervormundschaft über jedes ihrer Glieder und vermittelst ihrer über das Volk zu führen und diese so gar zu verewigen? Ich sage: das ist ganz unmöglich. Ein solcher Kontrakt, der auf immer alle weitere Aufklärung vom Menschengeschlechte abzuhalten geschlossen würde, ist schlechterdings null und nichtig; und sollte er auch durch die oberste Gewalt, durch Reichstage und die feierlichsten Friedensschlüsse bestätigt sein.

But should not a society of clerics, such as a church assembly or a venerable Classis (as it calls itself among the Dutch), be entitled to pledge to commit themselves to a certain immutable symbol, to procure a perpetual tutelage over each of their members and mediators to lead them over the people and to perpetuate them? I say: that is impossible. Such a contract, which would always prevent any further explanation of the human race, is absolutely null and void; and he should also be confirmed by the supreme power, by the Diet and the most solemn peace treaties.

Ein Zeitalter kann sich nicht verbünden und darauf verschwören, das folgende in einen Zustand zu setzen, darin es ihm unmöglich werden muß, seine (vornehmlich so sehr angelegentliche) Erkenntnisse zu erweitern, von Irrtümern zu reinigen und überhaupt in der Aufklärung weiterzuschreiten. Das wäre ein Verbrechen wider die menschliche Natur, deren ursprüngliche Bestimmung gerade in diesem Fortschreiten besteht; und die Nachkommen sind also vollkommen dazu berechtigt, jene Beschlüsse, als unbefugter und frevelhafter Weise genommen, zu verwerfen. Der Probierstein [A489]alles dessen, was über ein Volk als Gesetz beschlossen werden kann, liegt in der Frage: ob ein Volk sich selbst wohl ein solches Gesetz auferlegen könnte? Nun wäre dieses wohl, gleichsam in der Erwartung eines bessern, auf eine bestimmte kurze Zeit möglich, um eine gewisse Ordnung einzuführen: indem man es zugleich jedem der Bürger, vornehmlich dem Geistlichen, frei ließe, in der Qualität eines Gelehrten öffentlich, d. i. durch Schriften, über das Fehlerhafte der dermaligen Einrichtung seine Anmerkungen zu machen, indessen die eingeführte Ordnung noch immer fortdauerte, bis die Einsicht in die Beschaffenheit dieser Sachen öffentlich so weit gekommen und bewähret worden, daß sie durch Vereinigung ihrer Stimmen (wenngleich nicht aller) einen Vorschlag vor den Thron bringen könnte, um diejenigen Gemeinden in Schutz zu nehmen, die sich etwa nach ihren Begriffen der besseren Einsicht zu einer veränderten Religionseinrichtung geeinigt hätten, ohne doch diejenigen zu hindern, die es beim alten wollten bewenden lassen. Aber auf eine beharrliche, von niemanden öffentlich zu bezweifelnde Religionsverfassung auch nur binnen der Lebensdauer eines Menschen sich zu einigen, und dadurch einen Zeitraum in dem Fortgange der Menschheit zur Verbesserung gleichsam zu vernichten und fruchtlos, dadurch aber wohl gar der Nachkommenschaft nachteilig zu machen ist schlechterdings unerlaubt. Ein Mensch kann zwar für seine Person [A490] und auch alsdann nur auf einige Zeit in dem, was ihm zu wissen obliegt, die Aufklärung aufschieben; aber auf sie Verzicht zu tun, es sei für seine Person, mehr aber noch für die Nachkommenschaft, heißt die heiligen Rechte der Menschheit verletzen und mit Füßen treten. Was aber nicht einmal ein Volk über sich selbst beschließen darf, das darf noch weniger ein Monarch über das Volk beschließen; denn sein gesetzgebendes Ansehen beruht eben darauf, daß er den gesamten Volkswillen in dem seinigen vereinigt.

An age can not unite and conspire to put the following in a state in which it must be impossible for him to broaden his (mainly so very appropriate) insights, to purify from errors and even to progress in the Enlightenment. That would be a crime against human nature whose original purpose consists precisely in this progression; and the descendants are therefore perfectly entitled to reject those decisions, taken as unauthorized and outrageous. The test-stone [A489] of everything that can be decided upon as a law by a people lies in the question: whether a people could well impose such a law on themselves? Now, as it were in the expectation of a better life, this would probably be possible for a certain short time, in order to introduce a certain order: by making it at the same time freely available to every citizen, principally the cleric, in the quality of a scholar. i. to make his observations through writings about the faultiness of the dermal device, while the established order continued to persist, until the insight into the nature of these things had come and been publicly brought to the fore by uniting their voices (though not all) Proposal before the throne could bring to protect those communities that would have agreed about their terms of better insight to a changed religion institution, but without hindering those who want to keep the old. But agreeing on a persistent religious constitution, which nobody publicly disputes, even within the lifespan of a human being, and thereby destroying as it were a period in the progress of humanity for improvement, is fruitless, but even disadvantageous to offspring illicit. It is true that a person can postpone the explanation of his person [A490] and then only for a time in what he is supposed to know; but to renounce them, be it for his own person, but more for offspring, means to violate and trample the sacred rights of humanity. But what a people may not decide upon itself, even less a monarch may decide on the people; for his legislative authority is based on the fact that he unites the entire popular will in his own.

Wenn er nur darauf sieht, daß alle wahre oder vermeinte Verbesserung mit der bürgerlichen Ordnung zusammenbestehe, so kann er seine Untertanen übrigens nur selbst machen lassen, was sie um ihres Seelenheils willen zu tun nötig finden; das geht ihn nichts an, wohl aber zu verhüten, daß nicht einer den andern gewalttätig hindere, an der Bestimmung und Beförderung desselben nach allem seinen Vermögen zu arbeiten. Es tut selbst seiner Majestät Abbruch, wenn er sich hierin mischt, indem er die Schriften, wodurch seine Untertanen ihre Einsichten ins reine zu bringen suchen, seiner Regierungsaufsicht würdigt, sowohl wenn er dieses aus eigener höchsten Einsicht tut, wo er sich dem Vorwurfe aussetzt: Caesar non est supra grammaticos, als auch und noch weit mehr, wenn er seine oberste Gewalt soweit erniedrigt, den geistlichen Despotism einiger Tyrannen [A491] in seinem Staate gegen seine übrigen Untertanen zu unterstützen.

If he only sees to it that all true or imagined improvement is consistent with the bourgeois order, then he can, by the way, only let his subjects do what they need to do for the sake of their salvation; it is none of his business, but it is to prevent that one does not violently prevent another from working on his destiny and promotion after all. He himself breaks off from his Majesty by interfering in this by honoring the writings by which his subjects seek to purify their insights from his governmental oversight, both when he does so out of his own highest intelligence, where he submits to reproaches: Caesar non est supra grammaticos, as well as and much more, if he humbles his supreme power so far as to support the spiritual despotism of some tyrants [A491] in his state against his other subjects.

Wenn denn nun gefragt wird: leben wir jetzt in einem aufgeklärten Zeitalter? so ist die Antwort: Nein, aber wohl in einem Zeitalter der Aufklärung. Daß die Menschen, wie die Sachen jetzt stehen, im ganzen genommen, schon imstande wären oder darin auch nur gesetzt werden könnten, in Religionsdingen sich ihres eigenen Verstandes ohne Leitung eines andern sicher und gut zu bedienen, daran fehlt noch sehr viel. Allein, daß jetzt ihnen doch das Feld geöffnet wird, sich dahin frei zu bearbeiten und die Hindernisse der allgemeinen Aufklärung oder des Ausganges aus ihrer selbstverschuldeten Unmündigkeit allmählich weniger werden, davon haben wir doch deutliche Anzeigen. In diesem Betracht ist dieses Zeitalter das Zeitalter der Aufklärung oder das Jahrhundert FRIEDERICHS.

When asked, are we living in an enlightened age? So the answer is no, but probably in an age of enlightenment. That men, as things stand now, on the whole, are already capable of, or even able to be set in, to use their own intellect in religious matters without the guidance of another, is still very much lacking. But the fact that now the field is opened to them, to work freely there, and the obstacles of the general enlightenment or the outcome of their self-inflicted immaturity gradually diminish, we have clear indications. In this view, this age is the Age of Enlightenment.

Ein Fürst, der es seiner nicht unwürdig findet zu sagen, daß er es für Pflicht halte, in Religionsdingen den Menschen nichts vorzuschreiben, sondern ihnen darin volle Freiheit zu lassen, der also selbst den hochmütigen Namen der Toleranz von sich ablehnt, ist selbst aufgeklärt und verdient von der dankbaren Welt und Nachwelt als derjenige gepriesen zu werden, der zuerst das menschliche Geschlecht der Unmündigkeit, wenigsten von seiten der Regierung, entschlug und jedem frei ließ, sich [A492] in allem, was Gewissensangelegenheit ist, seiner eigenen Vernunft zu bedienen. Unter ihm dürfen verehrungswürdige Geistliche, unbeschadet ihrer Amtspflicht, ihre vom angenommenen Symbol hier oder da abweichenden Urteile und Einsichten in der Qualität der Gelehrten frei und öffentlich der Welt zur Prüfung darlegen; noch mehr aber jeder andere, der durch keine Amtspflicht eingeschränkt ist. Dieser Geist der Freiheit breitet sich auch außerhalb aus, selbst da, wo er mit äußeren Hindernissen einer sich selbst mißverstehenden Regierung zu ringen hat. Denn es leuchtet dieser doch ein Beispiel vor, daß bei Freiheit für die öffentliche Ruhe und Einigkeit des gemeinen Wesens nicht das mindeste zu besorgen sei. Die Menschen arbeiten sich von selbst nach und nach aus der Rohigkeit heraus, wenn man nur nicht absichtlich künstelt, um sie darin zu erhalten.

A prince who does not find it unworthy to say that he considers it his duty not to impose anything on people in religious matters, but to give them full freedom in that, even rejects the haughty name of tolerance, is himself enlightened and deserves to be praised by the grateful world and posterity as the one who first rejected the human race of immaturity, at least on the part of the government, and left it to each man to serve his own reason in all matters of conscience. Below him, venerable clerics, without prejudice to their official duties, may freely and publicly disclose to the world, for their consideration, their judgments and insights in the quality of the scholars, deviating from the accepted symbol here and there; but even more so anyone else who is not restricted by any official duty. This spirit of freedom is also spreading outside, even where it has to contend with the external obstacles of a self-misunderstanding government. For it is clear to this one example that in the case of freedom there is not the least thing to do for the public peace and unity of the common being. People are gradually working their way out of the raw, if you just do not artificially work them to keep them in there.

Ich habe den Hauptpunkt der Aufklärung, d. i. des Ausganges der Menschen aus ihrer selbstverschuldeten Unmündigkeit, vorzüglich in Religionssachen gesetzt, weil in Ansehung der Künste und Wissenschaften unsere Beherrscher kein Interesse haben, den Vormund über ihre Untertanen zu spielen, überdem auch jene Unmündigkeit, so wie die schädlichste, also auch die entehrendste unter allen ist. Aber die Denkungsart eines Staatsoberhaupts, der die erstere begünstigt, geht noch weiter und sieht ein: daß selbst in Ansehung seiner Gesetzgebung [A493] es ohne Gefahr sei, seinen Untertanen zu erlauben, von ihrer eigenen Vernunft öffentlichenGebrauch zu machen und ihre Gedanken über eine bessere Abfassung derselben, sogar mit einer freimütigen Kritik der schon gegebenen, der Welt öffentlich vorzulegen; davon wir ein glänzendes Beispiel haben, wodurch noch kein Monarch demjenigen vorging, welchen wir verehren.

I have the main point of the Enlightenment, d. i. the outcome of the people out of their self-inflicted immaturity, set exquisite in matters of religion, because in consideration of the arts and sciences our rulers have no interest in playing the guardian over their subjects, as well as that immaturity, as well as the most harmful, and therefore the most dishonorable everyone is. But the mindset of a head of state favoring the former goes even further, and sees that even in the light of his legislation [A493] there is no danger of allowing his subjects to make public use of their own reason and their thoughts of a better one Drafting them, even with an outspoken criticism of those already given, to present publicly to the world; of which we have a glorious example, whereby no monarch yet went before the one whom we worship.

Aber auch nur derjenige, der, selbst aufgeklärt, sich nicht vor Schatten fürchtet, zugleich aber ein wohldiszipliniertes zahlreiches Heer zum Bürgen der öffentlichen Ruhe zur Hand hat, – kann das sagen, was ein Freistaat nicht wagen darf: Räsonniert, soviel ihr wollt, und worüber ihr wollt; nur gehorcht! So zeigt sich hier ein befremdlicher, nicht erwarteter Gang menschlicher Dinge; sowie auch sonst, wenn man ihn im großen betrachtet, darin fast alles paradox ist. Ein größerer Grad bürgerlicher Freiheit scheint der Freiheit des Geistes des Volks vorteilhaft und setzt ihr doch unübersteigliche Schranken; ein Grad weniger von jener verschafft hingegen diesem Raum, sich nach allem seinen Vermögen auszubreiten. Wenn denn die Natur unter dieser harten Hülle den Keim, für den sie am zärtlichsten sorgt, nämlich den Hang und Beruf zum freien Denken, ausgewickelt hat: so wirkt dieser allmählich zurück auf die Sinnesart des Volks, (wodurch dies der Freiheit zu handeln [A494] nach und nach fähiger wird), und endlich auch sogar auf die Grundsätze der Regierung, die es ihr selbst zuträglich findet, den Menschen, der nun mehr als Maschine ist, seiner Würde gemäß zu behandeln.¹

But even he who, even enlightened, is not afraid of shadows, but at the same time has at his disposal a well-disciplined army to ensure public peace, can say what a free state must not dare: Reasoned, as much as you like, and what you want about; just obey! Thus a strange, unexpected course of human things is revealed here; as well as otherwise, if one looks at it on a large scale, it is almost all paradoxical. A greater degree of bourgeois freedom seems advantageous to the freedom of the people’s spirit, and yet sets limitless barriers to it; a degree less of that, on the other hand, gives this room the capacity to expand after all. If nature, under this hard shell, has developed the germ for which she cares most tenderly, namely the inclination and occupation for free thinking, then this gradually works back into the senses of the people (through which this freedom of action is acted) ] and finally even the principles of the government, which it finds itself conducive to treating the human being, who is now more than a machine, according to his dignity.

The magic of obtaining your true potential. Why money and morality should never mix, ever, or arbitrage inaction NOT?

Click here to find out if Moneyisitworthit, pro.chooseyourselfinancial.com/…2B1/Full

Beautiful Ancient Jewish song | Ofir Ben Shitrit | Hebrew songs Jewish music Israeli songs–Jerusalem

Onward to the Lighthouse, Virginia Wolfe not. The claims of cruelty discarded?

lighthouse

God I am able to follow all your commands except those that have to do with cruelty. 

berukhi

insaankibaathe

Everyone wants to know how well you are doing except for the problems that may arise in the discussion.

 

 

 

When wrong was right and how to right that wrong. Singing Rabbis walking the streets of Budapest, Hungary. “I BELIEVE.”

ANI MA’AMIN
I BELIEVE
Ani ma’amin,
Be’emuna shelemaBeviat hamashiach ani ma’amin
Beviat hamashiach, ma’amin
Beviat hamashiach ani ma’amin
Beviat hamashiach, ma’aminVeaf al pi sheyitmahmeha
Im kol zeh, achake loh
Veaf al pi sheyitmahmeha
Im kol zeh, achake loh

Im kol zeh, im kol zeh, achake loh
Achake bechol yom sheyavoh
Im kol zeh, im kol zeh, achake loh
Achake bechol yom sheyavoh

(sof)
Ani ma’amin

I believe with complete faith
In the coming of the Messiah, I believe

Believe in the coming of the Messiah
In the coming of the Messiah, I believe
Believe in the coming of the Messiah


And even though he may tarry
Nonetheless I will wait for him
And even though he may tarry
Nonetheless I will wait for him

Nonetheless, I will wait for him
I will wait every day for him to come
Nonetheless, I will wait for him
I will wait every day for him to come

(Ending)
I believe

Escape from Hitler by Sea, pictures of European refugees who were MK Gandhi’s Jews.

 

 

 

George Washington and His letter to the Hebrew congregation at Newport. August 21, 1790.

Rabbi praying at the Western Wall, Holy Jerusalem. the spinning wheel or charkha, a symbol of Satyagraha or holy practice.

Only when faith is a deliberative practice is it possible to uphold religious liberty.

 

 

 

 

 

 

 

Tharana in Raga Mishra Khamaj, Thanom Dherae Na, Vocal & Sitar- Ustad Shujaat Husain Khan.

May you be blessed by God’s healing breath. Theri Saso Sae. In memorare to the fallen of God’s one own, Rabbi Raziel Shevach, who will have overcome life’s cruel and unexpected turns.

Haulae haulae, softly thu kadham barda take a step meri jaan toward me beloved God, ethna bhi youun na dar therae, do not be afraid i am here with you sang mae haan chaltha rahoon, a partner and should you accept me, a companion for life my God. Jab thalak hai bani mujhae mae meri jaan, when you and I are separated my love mushkil hai suna safar yae bada, I understand this is because of  the journey that was very difficult bar sang mae therae merae hai khuda, yet on the other side of life, death, we will find each other again, I will see you again my God.  Sapna saja hai kal kissnae dekha, the dream of your gloriness is far away phir sae naya chal meri jaan, yet when revealed it is understood as life. Chal meri jaan, sochae bina, chal maeri jaan, foolishly let us  begin and end this contract called life. Jag tho hai bada zulmi ieza, the world after all is too big to comprehend even for us eiski na suun yae hai kisi ka bina thus, do not listen to it call thora yakeen tho rukh merae humnava, you too can use the same discretion Love. Khud pae zara lafzo sae thu kar, Use this knowledge to free me, a lowly and unknowing human being from the world of bondage. Khushi ko baya jo bhi sanam, the happiness that was stolen from us will be returned I am certain as this is our story, God.  Bhul ja jalkae basa, Together we can forget the incomprehensible world ever existed lae hum kahin apna jahan, so that we may chart out a path for ourselves chal meri jaan, come take me with you, God.  Ho pal jo bhi humnae gavaayae, every second that I lost being without you  aaa unka har jana bharkae complete it by bringing that knowledge home aanae valae palko manayae, or how else can I care for the second that is almost here.  Aur unko dukh bana kae huum jeelae,  as such let us make grief our happiness har khushi ko hum jeelae sufilae, and live out our lives like the saintly sufi, aae kae thujhae chal meri jaan, once and for all.  I will then have also captured you.  Dukhna bana har khushi sufilae, I promise a different life for you, a better one, one that a sufi saint would approve of.  Ek thujhae kae aaaa chal meri jaan, therefore sochae bina, foolishly haulae haulae and softly, so softly thu kadham bada, take a step toward me meri jaan beloved, eithna bhi youun na dar therae sang, now that as man I am close to you once more.  Mae haan chaltha rahoon jab thalak hai bani mujhae mae, this warring life that never sought peace came from hate. Therefore, I entreat you for a divorce and so that we can build a better life together today, O God.

Why the God of the Hebrews is also the God of all of mankind. MK Gandhi and the Jews in Palestine. Gandhi & Zionism: ‘The Jews’ (November 26, 1938.)

Jehovah of the Jews is a God more personal than the God of the Christians, the Mussalmans or the Hindus, though as a matter of fact, in essence, He is common to all and one without a second and beyond description. But as the Jews attribute personality to God and believe that He rules every action of theirs, they ought not to feel helpless.

Duo des fleurs, Sabine Devieilhe and Marianne Crebassa. The opera, Lakmé delibes.

Song for the first faith of GOD- Man. Yae Dard Mera, this hurt of mine. Padmavati film’s scene. Starring Deepika Padukone, Shahid Kapoor and Ranveer Singh.

Baech bhavar mae dolena, in the midst of nectar I wander about, aar rahi na paar gayi, not knowing which path is correct kuuch isqh ki maudaunae duubi, drunk I have fallen kuuch hijr kiya, and through faith I have risen, divar gaayi until I reach your sight, Wall.  Thuum jaanae nahi yae dardh maera ya jaanae kae bhi anjaanae ho, you do not understand this hurt of mine or otherwise pretend you do not aek pall yae lagae apnae ho thuum, in this moment you and I became one, aek pall yae laage beganae ho, and in another moment you are someone I do not know.  Dhildar yae paheli thuuj saatha, love of hearts, first explain to me suffering thuum koune piya , who are you O God, yeh bhed thumhi aab kholo zara, now that I am captured by your hand only you can open this snare. Thuum koune piya, who are you beloved?  Binn bolae jo thuum kehethae ho, what you say without speaking binn bolae hi vo sunnu mae,  is the only language I choose to understand. Bhar kae thumko ein aankho mai my tear filled eyes khuch quaab nayae sae khulllu, will open in a new dream. Mae na aapna aap dikhaei dai, I will show myself jab dekhu khud ko darpan mae in front of these mirrors yae mai huun ya phir thumhi ho, is this me or is it you again man uljha hai eis uljhan mae, hearts in distress cry out mujhae aapnae rang mai rang liya, even though I long to bathe myself in ecstasy, mai rang liya thuum koune piya, I have taken vows on your behalf,  thum koune piya you are my word G-d. Yae bhaed thumhi aab kholo zara, now it is your turn to remove human shackles thuum koune piya, who else are you other than a redeemer? Dhil sae hai jo yai yae dhil aapnae, from my heart to yours kehenae ko koi rishtha hi nahi, are you going to say that there was never any prior relationship? Eis pakizaah sae baandhan ko, caught in chains dhuniya mae koyi samjahi nahi, no one understood this state jaab ghaayone ke kohi thumkho tho dardh yahan dekho tho, when injury occurred afar,  dhardh yahan bhi hotha, look at how I bleed, jaab ho thumhari yae aankhae jo dhil yae mera bhi rotha hai, and when I look at your eyes, my heart suffers and cries out in pain thumne bhi magar yae puuch liya, yet above all You keep me in your thoughts,  thuum koune piya who are you Beloved? Yae bhed thumhi aab kholo zara , our release from sin and evil doings thuum koune piya…..you are this alone, God. The Beloved above every one.

 

The Life and Times Of Revered Rabbi Ovadya Yosef and those that descend from him. The sublime and and mundane. September 24, 1920 – October 7, 2013. The Rabbinate Yerushalayim. Picture on the right is that of Rabbi Ovadya Yosef in 2007. It is unclear as to the age of the Rebbe on the left side of the post.

Ovadia_YosefOvadia_Yosef_as_a_child_with_his_family

Images from Yosef’s Childhood, Adulthood and Saint. Revered Rabbi Ovadya Yosef. Ovadia Yosef . Hebrew: )עובדיה Founder and long-time spiritual leader of Israel’s ultra-Orthodox party  ShasYosefs  

responsa were highly regarded  within  Haredi circles.. 

                         Ovadya Yosef was an Iraqi- born Talmudic scholar Sephardi.  Particularly among Mizrahi communities he was regarded as “the most important living halakhic authority.”  Sephardi Chief Rabbi of Israel. Organisation Chief Rabbinate of Israel. Began 1973- Ended 1983. Predecessor Yitzhak Nissim. Successor Mordechai Eliyahu. Other Sephardi Chief Rabbi of Tel Aviv. Spiritual leader of the political party Shas. Born September 24, 1920. Yeshiva Semicha Rabbi Ben Zion Hai Uziel .  Baghdad. October 7, 2013 (aged 93) Jerusalem. Buried Sanhedria Cemetery. Nationality Israeli. Denomination Sephardi Haredi Judaism. Residence Jerusalem. Parents Yaakov and Georgia Ovadia. Spouse Margalit Fattal. Children 11, including Yitzhak Yosef and Adina BarShalom. Occupation Author, Politician, Rabbi, Talmudic  and וסף‎recognized halakhic authority.  Life and Times of Revered  = י Rabbi Ovadya Yousef from 1973 to 1983 

                                                                                                                                                                                                                             220px-O._Yosef

                


 

 


 

 

 

Children are the symbol of peace and justice kissing. When property’s truth can be the nature of value, revolt. MK Gandhi in Canning Hall, England.

gandhiandchild12

If only that were the case not. Why bondage and freedom are the same property. Classical type of music, dhadhra, Rangi Saari Gulabi Chunariya Re, the red color of the painted veil. Song.

Rangi Saari Gulabi Chunariya Re, The Veil of Red Rose- Satyagraha, Chunariya- Spinning Wheel of Women at Work. Songs below.

 

 

 

 

 

 

 

One boulder for one shoulder. The passions of Yerushalayim, or Jerusalem for every soldier.

The Will of God, Adonai. Praise and Adoration.

New Directions? Maybe. Tom Ford’s Spring Summer 2018 fashion show, s/s18

Parenting class, in war and peace. Andrea Bocelli – Romanza. (English lyrics translation https://www.youtube.com/watch?v=jqmvnMQZOgM)

 

 

Lyrics of bissho kobi, universal poet, Rabindranath Tagore. Iman Chakravorty’s Bengali song. Jhoro Jhoro Borishae Bari Dhara, the rain falls with splendor and abandon.

Jhoro jhoro borishae bari dhara hai potho bashi, hai gothi hinu, The rainfall will only last until it reaches the shores. Hai gothi hinu hai griho hara. What are those who depend on the starry heaven to guide their journey to do now? Phirae bayu, they cry, swiftly return black clouds that carry rain. Shorae phirae bayu, let thunder, lightning and rain sing with one voice again. Dakea karae, who are they in unison calling for? Jononino ashimo pranthorae, they plead for those whose shores are at the end of the world. Rojoni adhara and lightning lost, hai potho bashi hai gothi hinu hai griho hara adhira jomuna thorongo akula bokularae, the restless river Jamuna’s strong waters, thimiro dhokula shogonaei rae dhokularae, Unfortunately only the timid afraid that they will be forgotten, nibiro nirodho gogonae, look up at the empty skies, goro goro goro gorojae, and hear only the thunder that carry no songs of the rain falling. Choncholo chapula chamokae, the restless lightning nahi shoshi thara, do not have an answer, What are they who carry misfortune going to do now? Hai griho hara, having lost their way, what are the ones for whom the starry heavens carry no rain fall only empty clouds.

Non-violence is a law of the creed our 1st among equals. The Nation of Islam not.

The why’s and why not’s of the First Pelopnnesian war between the city states of Athens and Sparta in Ancient Greece.

Peloponnesian War marked the dramatic end to the fifth century BC and the golden age of Greece.

The democratic city state of Athens, not. They kept slaves while practicing their “democracy.” Sparta kicked their ass and conquered Athens, leaving much of it in ruin. Spartans were no practicioners of democracy either as they ran their state according to strict oligarchic rules.

 

The First Peloponnesian War (460–445 BC) was fought between Sparta as the leaders of the Peloponnesian League and Sparta’s other allies, most notably Thebes, and the Delian League led by Athens with support from Argos. This war consisted of a series of conflicts and minor wars, such as the Second Sacred War. There were several causes for the war including the building of the Athenian long walls, Megara’s defection and the envy and concern felt by Sparta at the growth of the Athenian Empire.

The war began in 460 BC (Battle of Oenoe).[1][2][3][4] At first the Athenians had the better of the fighting, winning the naval engagements using their superior fleet. They also had the better of the fighting on land, until 457 BC when the Spartans and their allies defeated the Athenian army at Tanagra. The Athenians, however, counterattacked and scored a crushing victory over the Boeotians at the Battle of Oenophyta and followed this victory up by conquering all of Boeotia except for Thebes.

Athens further consolidated their position by making Aegina a member of the Delian League and by ravaging the Peloponnese. The Athenians were defeated in 454 BC by the Persians in Egypt which caused them to enter into a five years’ truce with Sparta. However, the war flared up again in 448 BC with the start of the Second Sacred War. In 446 BC, Boeotia revolted and defeated the Athenians at Coronea and regained their independence.

The First Peloponnesian War ended in an arrangement between Sparta and Athens, which was ratified by the Thirty Years’ Peace (winter of 446–445 BC). According to the provisions of this peace treaty, both sides maintained the main parts of their empires. Athens continued its domination of the sea while Sparta dominated the land. Megara returned to the Peloponnesian League and Aegina became a tribute-paying but autonomous member of the Delian League. The war between the two leagues restarted in 431 BC and in 404 BC.

Gandhi spoke when haute couture was not fashionable as it is now.

charkha

Comments. Who were the Jews of the Roman Empire during and after the time of Augustus Cesar? Mosaics, Dura Europos Synagogues?

Governments can only survive if the masses accept them as the legitimate authority for their survival. Fear and Wisdom compete for a place with knaves and others.

politicsfearcowardice

Niccolò Machiavelli, The Prince, 1513.  “Since love and fear can hardly exist together, if we must choose between them, it is far safer to be feared than loved.” The great philosopher David Hume recognized that the opinions that support government receive their force from “other principles,” among which he includes fear, but these other principles are “the secondary, not the original principles of government.”

 

 

 

IndiaTv4e6534_patel-nehru

Tanya Wells, Ghazal. Norway 2016. Episode from PD James, The Black Tower. Music by Richard Harvey.

Raftha raftha woh meri hasthi ka saamaan ho gaye, Subtly and gradually, you became the reason for my existence. Pehlay jaan, phir jaan-e-jaan, phir jaan-e-jaana ho gaye. First my life, then the love of my life, finally our love became complete. Din-b-din bardthi gehin eis husn ki raaniyaan. Day by day, my love’s empire increased. Pehlay Gul, phir gul-badan, phir gul-badamaan ho gaye. First the love was like a fragrance after which it transformed into a flower then finally blossoming into a rose. Aap tho nazdeek say nazdeek-thar aathay gaye you kept coming closer and closer to me. And being close was enough for intimacy. Pehlay dil, phir dilruba, phir dil kay mehmaan ho gaye first my heart, then my precious love and finally a permanent guest in my heart. Raftha raftha woh meri hasti ka saamaan ho gaye. Subtly and gradually, God became my existence. Pyar jab Hadd se badha saare Taqaloof mitth gaye When love transcended its boundaries, all unknowing was erased. Aap se phir thum huay phir thu ka unwaan hogaye. First we were formal then informal and finally together as one.

William Jennings Bryan remarked, “Imperialism finds its inspiration in dollars, not in duty.” Why the war on Terror can no longer be fought on political grounds alone. End ideologies for all times.

 

Godisourrockketakiimage

There has to be a concomitant moral response to why people are driven to destroy one another. To do this here are some salient instructions to follow. Moral rights are a necessity and the way to begin this dialogue is with those whose dignities were violated beyond human recognition. It is a belief that moral human beings have to accept the values of those who survived the horrors of war as the standards of moral righteousness and therefore rights.  Blasphemy against God are crimes and no one human being is blameless in this regard. The task lies now in identifying and removing that blasphemy as a means of resurrecting moral law.  It is probably hubris to claim that victims of world war II, especially those who perished in labor camps both in Europe and in South Asia, the Jews and those under the rule of a deceitful dictatorship. Non-violent movements during that time is as good place as any to begin such a conversation. But these two events come up over and over again as crimes that are not acceptable.  They are not forgivable and never will be because the incidents also were connected to the affairs of God in our lives. The Shoah is not something God accepted, and brutality as a means of living is also not what a loving God accepted.  Therefore, the number one lesson that we must draw as moral is that one does not make victimhood a right to their personhood but rather a place of moral contestations.  EVERYONE should be a part of this important appeal as it pertains to self-government demonstrated by MK Gandhi and by ambitious democracies in the world such as Israel. Proponents of terror such as ISIS and AlQeida are ruled by the same laws that govern Blasphemy in religion.  Their blasphemous activities injure and remove the one on one relationship that human beings are ENTITLED to have with God. No one has the right to take this humanity away. Laws from important religious authorities such as the ones in Jerusalem will take being to take into account events and judge them accordingly. Thus, if one is a terrorist or is training to become one, they should know that the hand of justice is going to reach out to them and mete out concomitant punishment.  The only relationship to law a human being has in our world is with free individuals. God is widely acknowledged as the chief advocate of  liberty and thus of a different dimension of human freedom, moral liberty.  We need God’s help to repair lives and the only way to accomplish is to obey his works. Licentious, predatory, incriminating and other murderous acts that plague our world today have to be accounted for.  Both free and enslaved human beings if they espouse the validity of truth dejure establishes all laws, criminal, civil, moral, commercial and so and so forth. Such is the power of truth in action.  It is then easy to remove corrupt and disgraced people, whether they are governments, politicians, terrorists, gangsters, law enforcement and every other kind of human being. Without God life is unlivable and this is a moral reality we all accept whether we are religious adherents or adherents of a greater power than ourselves. This is the ONLY way to curb human egotism, the culprit of all actions in this world and beyond.

 

 

 

Bissho kobi Rabindranath Tagore. Universal Poet of the 19th Century. Hindustani and Rabindra shongeeth.  Mor bhabonarey ki haway mathalo. Sung by Anuradha Basu. What thunderous storms brought with life-Memories of Jerusalem of Gold; now and the past.

 Ketaki , Jerusalem of the ages.

Mor bhabonarey ki haway mathalo My heart remembers distant thoughts that swirl as storms dolae mono dolae akarono horoshae and makes it sing at every thought. Hridoyo gogone shojolo ghono in the heart’s sky there is splendid display. Nobino megher roshoreo dhara boroshae as young gathering of clouds spells rain.  Thaharae dekhina jae dekhina shudhu monae monae khonae khonae oi shona jai. Except in our souls where He speaks.  Baajae olokitho thari choronae runu runu runu runu nuporo dhoni.  Seeking fulfillment, the bells of the anklets hasten worshippers to their treasure, God. Gopono shoponae chaayilo apo rosho aacholaero nobo nilima, While blue hued rivers make him known. Oodae jai badolae aei bathashae thar chaya mayo elokae akashae. The storms leave the sky with shadows as their signatures. Shaejae mono mor nilo akuli jol bheja kethoki durshubahashe. Heart’s glory drenched in rain, the flowering Kethoki beckons distant horizons with wondrous delight.
 Ketaki Flowers

Haute Couture; Fall&Winter 2017-2018. Alberta Ferretti.

This is the reason for revolutions. The transfer of value as property and returned as truth not. Slave holdings are often justified when truths become casualties of war. Trust we know.

Slavery rules our days.  Respite, watch awesomely hilarious show on a popular song, by Sonny Leone, Sone Sone Patole Lakhaa Sone Sone lakhaa Baby Doll sonethi.

Where the Godless and Satanic Forces united NOT. Hind Swaraj or Home Rule, MK Gandhi and the Satyagraha movement for Indian Independence from Imperial Britain.

https://archive.org/stream/HindSwarajOrHomeRule-M.K.Gandhi/hindswaraj_djvu.txt

Mohandasi, servants of God.