Larry King Live 1974

Paradise or Oblivion

Breathe

HER Grace is all she has, 
 And that, so vast displays, 
 One Art, to recognize, must be, 
 Another Art to praise. 

 Emily Dickinson (1830–86). Complete Poems. 1924.

Death Talks - A short story

A man was on a journey when he saw a shortcut down a dark alley. Dark alleys were nothing new to this man, as he has travelled through many of them over the course of his journey.
Neither were shadows, as he has even faced his own, but there was something odd about this one because it seemed to move as he looked at it and it wasn't his.
He paused, sensing something.
"Who's there?", he asked the darkness.
The darkness chose not to respond.
"You might as well show yourself, i can feel you here.", he said to the silence.
"You have become much more aware my friend..." came a whisper from the silence. "There was a time when you were oblivious to me looking over your shoulder.", it continued.
"There was a time when i was oblivious to a great many things around me...now is not that time." The man replied.
"As we both see...long has this meeting been coming." said the whisper on the breeze blowing by him.
"Aaaah...so is it my time then?" The man whispered back.
"Yes it is...so no, it is not...not yet.", was the message brought back by the breeze.
The man paused again while he listened to this.
"Before you were born, GOD knew you and called you by name...You answered that call and followed Christ until you found yourself anointed before 'The Mighty One' and came back with a message...completing 'The Sign of Jonah'."
The messages carried on the breeze continued;
"The greatest of evils have always avoided you because of the light within. Those whom have crossed your path in the past have been defeated, when you turned the other cheek and did not strike them down to make them stop...each one, making you stronger."
"The 'Art of the Warrior' and 'Art of Shen Ku' have served you well.",  the whisper went on.
"But now...", the whisper paused and the wind changed direction.
"Now, you are so aware, your will affects their reality...", the whisper said anew. "And they fear their time is ending...as it is."
"Now, they are feeling desperate, and when you turn the other cheek they may not stop..."
Again the whisper paused, as the wind increased in intensity and the Shadow grew, bringing forth words with it. "Then, shall I be forced to act...Only the survivors that are wise, shall learn their failed lesson."
"But i am not in danger now...why reveal yourself?" the man asked, his hand holding his hat to his head, beard and cowl blowing freely.
The wind calmed again and the words again became a whisper as Death drew closer; "It seems senseless to hide now that your senses can detect me normally...normally i remain undetected until their time."
Then the man glimpsed for a moment, a tiny glimmer from under a shrouded hood within the shadows.
"Though this is not the first time for you is it?" came the whisper from within.
"No." said the man thinking back. "No, i remember a few times in my life, even as a child, when i thought i was going to die and seeing you say; "Not this time.", but it was hazy to begin with, and then i'd forget about it because i didn't understand why."
The glimmer passed away as the shadows shifted, but the whisper remained.
"Because of your covenant...None shall end your time before it's time...that's not their call to make." Now Death seemed to engulf him and reform over his other side. "Those that try too hard to make that call, shall find I come for the one calling instead."
The man stood in silence as Death continued talking.
"Because of your covenant...If you fail to turn the other cheek and strike them down before it's time...You will no longer be able to bide a moment for the rest. You must then use the Keys of Death and the Gates of Hell Christ gave you to complete the last half of your journey...till the 'End of Days' and you take your seat as Judge...for it shall be the least that serves as the most to separate the sheep from the goats."
The man's head dropped. "Can you tell whether i win their hearts and convince them to stop before it's too late?"
"No." Death stated, as a matter of fact. "Free Will keeps the options open. People have until their last breath to save themselves, but most still wait until their next one to start...though it may not be coming."
The wind died down, but the whisper did not.
"The longer you walk, the greater your chances...But the further you are from them, the less they understand you. The more you seek to help them, the more they seek to kill you...It is a fine balance indeed, not an easy journey."
"No...but one worth walking." The man said, as his head raised up again to look Death in the eyes. "The further they are from me when they do understand, only brings them closer. Then the ones still further away can begin to see the light...and every one i can get to go through the doors i stand before is a victory...because i am, the last."
Here, the man paused again, as a tear rolled from his eye carrying the weight of his next words. "Though i will weep for any who did not listen, they will also be tears of joy for the ones who did."

33 years ago today - the guidestones

The Georgia Guidestones is a granite monument in Elbert County, Georgia, USA. A message clearly conveying a set of ten guidelines is inscribed on the structure in eight modern languages, and a shorter message is inscribed at the top of the structure in four ancient languages' scripts: Babylonian, Classical Greek, Sanskrit and Egyptian hieroglyphs.

The structure is sometimes referred to as an "American Stonehenge." The monument is 19 feet 3 inches (5.87 m) tall, made from six granite slabs weighing 237,746 pounds (107,840 kg) in all. One slab stands in the center, with four arranged around it. A capstone lies on top of the five slabs, which are astronomically aligned. An additional stone tablet, which is set in the ground a short distance to the west of the structure, provides some notes on the history and purpose of the Guidestones. (read more)

A message consisting of a set of ten guidelines or principles is engraved on the Georgia Guidestones in eight different languages, one language on each face of the four large upright stones. Moving clockwise around the structure from due north, these languages are: English, Spanish, Swahili, Hindi, Hebrew, Arabic, Chinese and Russian:

1. Maintain humanity under 500,000,000 in perpetual balance with nature.

2. Guide reproduction wisely — improving fitness and diversity.

3. Unite humanity with a living new language.

4. Rule passion — faith — tradition — and all things with tempered reason.

5. Protect people and nations with fair laws and just courts.

6. Let all nations rule internally resolving external disputes in a world court.

7. Avoid petty laws and useless officials.

8. Balance personal rights with social duties.

9. Prize truth — beauty — love — seeking harmony with the infinite.

10. Be not a cancer on the earth — Leave room for nature — Leave room for nature.

life

"Life is not fair...

and then you die !"

Walk a Mile with Me

Blessings Everyone:

Someone once said something about walking a mile in another person's shoes to learn empathy. 
Do you have 8 min. to walk a mile with me? 
You can still wear your own shoes.
your humble servant, 
ancient clown

execution

The execution of Ruth Snyder

Tom Howard - January 12, 1928

Capital punishment or the death penalty is a legal process whereby a person is put to death by the state as a punishment for a crime. The judicial decree that someone be punished in this manner is a death sentence, while the actual process of killing the person is an execution. Crimes that can result in a death penalty are known as capital crimes or capital offences. The term capital originates from the Latin capitalis, literally "regarding the head" (referring to execution by beheading).

Capital punishment has, in the past, been practised by most societies (one notable exception being Kievan Rus); currently 58 nations actively practise it, and 97 countries have abolished it (the remainder have not used it for 10 years or allow it only in exceptional circumstances such as wartime). It is a matter of active controversy in various countries and states, and positions can vary within a single political ideology or cultural region. In the European Union member states, Article 2 of the Charter of Fundamental Rights of the European Union prohibits the use of capital punishment.

Currently, Amnesty International considers most countries abolitionist. The UN General Assembly has adopted, in 2007, 2008 and 2010, non-binding resolutions calling for a global moratorium on executions, with a view to eventual abolition. Although many nations have abolished capital punishment, over 60% of the world's population live in countries where executions take place, such as the People's Republic of China, India, the United States of America and Indonesia, the four most-populous countries in the world, which continue to apply the death penalty (although in India, Indonesia and in many US states it is rarely employed). Each of these four nations voted against the General Assembly resolutions. (read more)

"Everyone fears punishment;

everyone fears death, just as you do.

Therefore you do not kill or cause to be killed."

putting out fire with gasoline

four leaf clover

I was walking near the shores of mille lacs lake

when i noticed a bunch of clover...

looking closer i saw all the clover was four leaf clover...

a treasure, fortune in nature...good luck !!!

46 years ago today...malmstrom

60 years later

skinny bob

moon rising

dome of the rock

lunar anomalies above the moon

ethos

Amartya Sen

There is little room for the realities of economic life - faced by the majority of the world’s people  - within the scope of widely accepted and conventional economic theory.  There is a particular exception to this general tendency and that is embodied in the theoretical framework of Amartya Sen who has clearly brought human compassion into the realm of economics.

Amartya Kumar Sen was born on November 3, 1933 and was the sole recipient of the 1998 Nobel Memorial Prize in Economic Sciences for his work on welfare economics. He is currently a Professor of Economics and Philosophy at Harvard University and is also a fellow of Trinity College at the University of Cambridge.  He is known for his astute analysis of economic theory as it relates to the actual realities that haunt the underprivileged in the world.  He examined, in detail, the economic conditions that result in famine, homelessness and unemployment.

Sen was born in East Bengal, India in the region that is now called Bangladesh. His family is very distinguished with strong roots in academia and government.  As a nine-year-old boy, he witnessed the horrendous famine that devastated Bengal in 1943, in which three million people perished. He would later conclude that this terrible loss of life was unnecessary.  This experience seemed to have exerted a powerful influence upon where his future career would take him. 

In his seminal work entitled, Development as Freedom, Amartya Sen claims that, “Enhancement of human freedom is both the main object and the primary means of development.”  In his view, freedom encompasses economic facilities, political freedoms, social opportunities, transparency guarantees and protective security.  Within this context, freedom is not simply a political attribute, but has very practical manifestations such as accessibility to adequate health care, housing, etc.

Sen proposed a model for economic development that is substantively different from the conventional paradigm.  While obviously a proponent of free trade, he envisions a very different approach to its implementation.  He identifies the traditional ethics, exemplified in the policies of the International Monetary Fund (IMF) and the World Bank, as focusing on the primacy of income and wealth.  Furthermore, he defines poverty as a “deprivation of elementary capabilities which can lead to premature mortality, illiteracy and other consequences.”

He has postulated a freedom-based orientation to policies geared towards economic development.  The author states that, “With adequate social opportunities, individuals can effectively shape their own destiny and help each other.  They need not be seen primarily as passive recipients of cunning development programs.”

This unique perspective allows application of this economic model not only to developing countries but also to the developed world.  The fact that tens of millions of Americans lack access to adequate health care provides a striking example.  A link between income and mortality can also be readily established.  For example, the life expectancy of African-Americans compare to poor countries such as China, Sri Lanka, Jamaica and Costa Rica.

In this view of development, a consideration of personal liberties cannot be divorced from economic consequences.  The link between income and poverty is, of course, self evident.  Freedom can be seen not only as residing in so-called political freedoms, i.e. freedom of speech and freedom of assembly, but also dependent upon those aspects of economic life that are fundamental to living successfully, i.e. adequate health care, housing and food, referred to as substantive freedoms.  What good are political freedoms to those who expend all their energy simply trying to survive?

From this economic perspective, development is seen in terms of substantive freedoms and requires an analysis of the unfreedoms that people may suffer.  This differs substantially from the current operational approach of the traditional institutions.  The IMF’s approach to economic development often exacerbates, or, in extreme cases, creates the very inequities that make the plight of the poor even more devastating. 

Sen has devoted much of his attention to the idea of justice and from this idea he has evolved his economic theory.  He has detailed his analysis of justice in his work entitled, The Idea of Justice.  He has approached the theory of justice through the diagnosis of injustice.  From his analysis, understanding involves reasoning and critical examination.  He stresses the roles of rationality and reasonableness in understanding the demands of justice.  Coming from this orientation, he has concluded that the implementation or evaluation of social change should focus on whether or not such change would enhance justice.

In his view, injustice may either arise systemically or stem from individual behavioral transgressions.  In Sen’s mind, injustice must be evaluated at the level of the individual as well as the institutions.  For example, a society that prides itself on the democratic nature of its institutions may quietly condone and neglect the poverty and hunger that is a fundamental part of the lives of some of its people.  Within the paradigm that Sen has proposed, this reality is an injustice in part because it is readily open to remedy.  This practical consideration of the real impact that social institutions and public policy have on the lives of individuals represents a radical departure in regards to the analysis of the institutions themselves.  Within this point of view, the emphasis is on reasoned and rational arguments rather than relying on articles of faith and unreasoned convictions; reasoning and justice are, therefore, regarded as interdependent factors.

In his writing, Sen claims that the age of European Enlightenment in the 18th and 19th centuries has had a marked influence on his thinking.  He describes the idea of justice from two historic perspectives.  The first he refers to as “transcendental institutionalism.”  This represents the point of view taken by such notable philosophers as Thomas Hobbes and Rousseau.  They envisioned a perfect justice that could be realized if the institutions themselves were perfected.  This approach does not, however, take into account the behaviors of ordinary people and their social interactions.  Sen believes this to be a major flaw, and, in many ways, an impediment to real justice.

The other perspective he refers to as “realization-focused comparisons.”  This idea examines actual realizations and accomplishments.   In defense of this approach, he cites such well-known thinkers as Adam Smith, Jeremy Bentham and John Stuart Mill.  As far as Sen is concerned, “The rules may be right, but what does emerge in society – the kinds of lives that people actually live.”  This particular focus lies at the heart of Sen’s thinking.  This point of view can be readily summarized in Sen’s own words, “The need for an accomplishment-based understanding of justice is linked with the argument that justice cannot be indifferent to the lives that people can actually live.” 

Sen proposed that reason needs to be balanced by an instinctive revulsion to cruelty and to insensitive behavior and that the remedy for bad reasoning is better reasoning.   Sen was strongly influenced by John Rawls in regards to formulating his theory of justice.  In Sen’s scheme, justice must include the fundamental property of fairness and the application of reasoned judgment.  He strongly asserts  that individuals have a deeply held inner sense of justice and a conception of the good.  The following statement provides some insights into his thinking, “Why should we regard hunger, starvation and medical neglect to be invariably less important than the violation of any kind of personal liberty.”  In his mind, justice must encompass an actual assessment of real freedoms and capabilities.

Amartya Sen applied his conceptions of justice, freedom and the use of reason to economics in his seminal work entitled, On Economic Inequality, and formulated an economic paradigm that continues to challenge the conventional approaches to economic development.  His sensitivity to the plight of many of the world’s people lies at the very heart of his conclusions.

sex and death

"Death is like sex...

you will find it in your own way."

the bomb

INTERMEZZO

NO justice, NO peace

We have an obligation to every last victim of this illegal aggression because all of this carnage has been done in our name. Since World War II, 90% of the casualties of war are unarmed civilians. 1/3 of them children. Our victims have done nothing to us. From Palestine to Afghanistan to Iraq to Somalia to wherever our next target may be, their murders are not collateral damage, they are the nature of modern warfare. They don't hate us because of our freedoms. They hate us because every day we are funding and committing crimes against humanity. The so-called "war on terror" is a cover for our military aggression to gain control of the resources of western Asia.

This is sending the poor of this country to kill the poor of those Muslim countries. This is trading blood for oil. This is genocide, and to most of the world, we are the terrorists. In these times, remaining silent on our responsibility to the world and its future is criminal. And in light of our complicity in the supreme crimes against humanity in Iraq and Afghanistan, and ongoing violations of the U.N. Charter in International Law, how dare any American criticize the actions of legitimate resistance to illegal occupation.

Our so-called enemies in Afghanistan, Iraq, Palestine, our other colonies around the world, and our inner cities here at home, are struggling against the oppressive hand of empire, demanding respect for their humanity. They are labeled insurgents or terrorists for resisting rape and pillage by the white establishment, but they are our brothers and sisters in the struggle for justice. The civilians at the other end of our weapons don't have a choice, but American soldiers have choices, and while there may have been some doubt 5 years ago, today we know the truth. Our soldiers don't sacrifice for duty-honor-country, they sacrifice for Kellogg Brown & Root.

They don't fight for America, they fight for their lives and their buddies beside them, because we put them in a war zone. They're not defending our freedoms, they're laying the foundation for 14 permanent military bases to defend the freedoms of Exxon Mobil and British Petroleum.

They're not establishing democracy, they're establishing the basis for an economic occupation to continue after the military occupation has ended. Iraqi society today, thanks to American "help" is defined by house raids, death squads, check-points, detentions, curfews, blood in the streets, and constant violence. We must dare to speak out in support of the Iraqi people, who resist and endure the horrific existence we brought upon them through our bloodthirsty imperial crusade. We must dare to speak out in support of those American war-resisters, the real military heroes, who uphold their oath to defend the constitution of the United States against all enemies, foreign and domestic, including those terrorist cells in Washington DC more commonly known as the Legislative, Executive & Judicial branches.

"If There Is No Struggle, There Is No Progress"

Frederick Douglass said

"Those who profess to favor freedom, and yet deprecate agitation, are people who want crops without plowing the ground. They want rain without thunder and lightning. They want the ocean without the awful roar of its many waters. This struggle may be a moral one, or it may be a physical one, and it may be both ... but it must be a struggle. Power concedes nothing without a demand. It never did and it never will."

Every one of us, every one of us must keep demanding, keep fighting, keep thundering, keep plowing, keep speaking, keep struggling until justice is served. NO justice, NO peace.

this is your world

paradise or oblivion

inequity

bizarro world

obey

(an alternative world)

broken humanity

"All my means are sane, 

my motive and my objective mad."

Herman Melville "Moby Dick"

the art of asking

creation of adam

"God made man in His image...

 

but then man made God in his image."

letter from god

Amen

"If all the beasts were gone,
men would die
from a great loneliness of spirit,
for whatever happens to the beasts
also happens to the man.
All things are connected.
Whatever befalls the Earth
befalls the sons of the Earth.”
― Chief Seattle

little monkeys

Interdependent originations

from the journal science [ link ]

love with unconfined wings

When Love with unconfinèd wings

   Hovers within my Gates,

And my divine Althea brings

   To whisper at the Grates;

When I lie tangled in her hair,

   And fettered to her eye,

The Gods that wanton in the Air,

   Know no such Liberty.

When flowing Cups run swiftly round

   With no allaying Thames,

Our careless heads with Roses bound,

   Our hearts with Loyal Flames;

When thirsty grief in Wine we steep,

   When Healths and draughts go free,

Fishes that tipple in the Deep

   Know no such Liberty.

When (like committed linnets) I

   With shriller throat shall sing

The sweetness, Mercy, Majesty,

   And glories of my King;

When I shall voice aloud how good

   He is, how Great should be,

Enlargèd Winds, that curl the Flood,

   Know no such Liberty.

Stone Walls do not a Prison make,

   Nor Iron bars a Cage;

Minds innocent and quiet take

   That for an Hermitage.

If I have freedom in my Love,

   And in my soul am free,

Angels alone that soar above,

   Enjoy such Liberty.

Richard Lovelace
 

how to die