Seven simple rules for life in hiding.
One…
never trust a cop in a raincoat.
Two…
beware of enthusiasm and of love.
Each is temporary and quick to sway.
Three…
when asked if you care
about the world’s problems,
look deep into the eyes of he who asks.
He will not ask you again.
Four and six…
…never give your real name.
Six…
never say or do anything
And seven…
never create anything.
It will be misinterpreted.
It will chain you and follow you
for the rest of your life.
And it will never change.
Maintenant, je m’encrapule le plus possible. Pourquoi ? Je veux être poète, et je travaille à me rendre voyant : vous ne comprendrez pas du tout, et je ne saurais presque vous expliquer. Il s’agit d’arriver à l’inconnu par le dérèglement de tous les sens. Les souffrances sont énormes, mais il faut être fort, être né poète, et je me suis reconnu poète. Ce n’est pas du tout ma faute. C’est faux de dire : Je pense : on devrait dire : On me pense. − Pardon du jeu de mots. −
Je est un autre. Tant pis pour le bois qui se trouve violon, et nargue aux inconscients, qui ergotent sur ce qu’ils ignorent tout à fait !
It’s wrong to say, ‘I think. ’
One should say, ‘I am thought. ’
I is someone else.
I am present at the birth
of my thought.
I watch and I listen.
I draw a stroke of the bow.
A symphony stirs in the depths,
or comes with a leap
to the stage.
It began with waves of disgust
and it ends… as we can’t immediately seize this eternity…
it ends with a riot of perfumes.
Car Je est un autre. Si le cuivre s’éveille clairon, il n’y a rien de sa faute. Cela m’est évident : j’assiste à l’éclosion de ma pensée : je la regarde, je l’écoute : je lance un coup d’archet : la symphonie fait son remuement dans les profondeurs, ou vient d’un bond sur la scène.
Si les vieux imbéciles n’avaient pas trouvé du Moi que la signification fausse, nous n’aurions pas à balayer ces millions de squelettes qui, depuis un temps infini, ! ont accumulé les produits de leur intelligence borgnesse, en s’en clamant les auteurs !
En Grèce, ai-je dit, vers et lyres rhythment l’Action. . Après, musique et rimes sont jeux, délassements. L’étude de ce passé charme les curieux : plusieurs s’éjouissent à renouveler ces antiquités : — c’est pour eux. L’intelligence universelle a toujours jeté ses idées, naturellement ; les hommes ramassaient une partie de ces fruits du cerveau : on agissait par, on en écrivait des livres : telle allait la marche, l’homme ne se travaillant pas, n’étant pas encore éveillé, ou pas encore dans la plénitude du grand songe. Des fonctionnaires, des écrivains : auteur, créateur, poète, cet homme n’a jamais existé !
We were at the house one night, and we were talking and he [Nicolas Rockefeller] started laughing.
Aaron, what do you think women’s liberation was all about? And, I said, I had pretty conventional thinking about it at that point, and I said I think it’s about women having the right to work – get equal pay with men, just like they won the right to vote.
You know, and he started to laugh, and he said you’re an idiot, and I said why am I an idiot? He said let me tell you what that was about. We the Rockefellers, funded that. We funded women’s lib. You know, and we’re the ones who got it all over the newspapers and television, the Rockefeller Foundation. He says…you wanna know why? There were two primary reasons. And they were one reason was: we couldn’t tax half the population before women’s lib. And the second reason was: now we get the kids in school at an early age, we can indoctrinate the kids how to think.
This way it breaks up their family. The kids start looking at the state as the family. At the school, at the officials, as their family. Not at their parents teaching them. And so, those are the two primary reasons for women’s lib, which I thought up to that point was a noble thing. You know, when I saw their intentions behind it, where they were coming from and they created it and the thought of it, I saw, I saw the evil behind what I thought was a noble venture.
The very word “secrecy” is repugnant in a free and open society; and we are as a people inherently and historically opposed to secret societies, to secret oaths and secret proceedings. We decided long ago that the dangers of excessive and unwarranted concealment of pertinent facts far outweighed the dangers which are cited to justify it. Even today, there is little value in opposing the threat of a closed society by imitating its arbitrary restrictions. Even today, there is little value in insuring the survival of our nation if our traditions do not survive with it. And there is very grave danger that an announced need for increased security will be seized upon those anxious to expand its meaning to the very limits of official censorship and concealment. That I do not intend to permit to the extent that it is in my control. And no official of my Administration, whether his rank is high or low, civilian or military, should interpret my words here tonight as an excuse to censor the news, to stifle dissent, to cover up our mistakes or to withhold from the press and the public the facts they deserve to know.
(…)For we are opposed around the world by a monolithic and ruthless conspiracy that relies on covert means for expanding its sphere of influence—on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations.
Its preparations are concealed, not published. Its mistakes are buried not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumor is printed, no secret is revealed.
No President should fear public scrutinity of his program. For from that scrutiny comes understanding; and from that understanding comes support or opposition. And both are necessary. I am not asking your newspapers to support the Administration, but I am asking your help in the tremendous task of informing and alerting the American people. For I have complete confidence in the response and dedication of our citizens whenever they are fully informed.
I not only could not stifle controversy among your readers— I welcome it. This Administration intends to be candid about its errors; for as a wise man once said: “An error does not become a mistake until you refuse to correct it.” We intend to accept full responsibility for our errors; and we expect you to point them out when we miss them.
Without debate, without criticism, no Administration and no country can succeed— and no republic can survive. That is why the Athenian lawmaker Solon decreed it a crime for any citizen to shrink from controversy. And that is why our press was protected by the First (emphasized) Amendment— the only business in America specifically protected by the Constitution— not primarily to amuse and entertain, not to emphasize the trivial and sentimental, not to simply “give the public what it wants”—but to inform, to arouse, to reflect, to state our dangers and our opportunities, to indicate our crises and our choices, to lead, mold educate and sometimes even anger public opinion.
This means greater coverage and analysis of international news— for it is no longer far away and foreign but close at hand and local. It means greater attention to improved understanding of the news as well as improved transmission. And it means, finally, that government at all levels, must meet its obligation to provide you with the fullest possible information outside the narrowest limits of national security…
(…)And so it is to the printing press—to the recorder of mans deeds, the keeper of his conscience, the courier of his news— that we look for strength and assistance, confident that with your help man will be what he was born to be: free and independent. President John F. Kennedy, Waldorf-Astoria Hotel on April 27, 1961.
“We are grateful to the Washington Post, the NY Times, Time Magazine, and other great publications whose directors have attended our meetings, and respected their promises of discretion for almost 40 years. It would have been impossible for us to develop OUR PLAN for the world if we had been subjected to the lights of publicity during those years. But, the world is now more sophisticated and prepared to march towards a World Government. The supranational sovereignty of an intellectual ELITE and World Bankers is surely preferable to the national auto - determination practiced in past centuries.” - David Rockefeller CFR Kingpin, Founder of the Trilateral Commission, NOW Godfather / June 1991
(Source: altcomics)
Jun 23, 2012 | HI-RES | LINK-THRU | 37 notesDieu est la Nature, la Substance unique et infinie. Seule la substance a (et aussi « est ») la puissance d’exister et d’agir par elle-même. Tout ce qui est fini, en revanche, existe en et par autre chose, par quoi il est également conçu (définition du mode). La substance a une infinité d’attributs (en première approximation, un attribut est un mode d’expression, une manière d’être perçu), dont deux seuls nous sont accessibles : la pensée et l’ étendue. Toute chose singulière, finie, elle, est un mode, c’est-à-dire quelque chose qui est en même temps « une partie » du tout et « un effet » de la substance. Tout mode a donc deux aspects. D’un côté le mode n’est qu’une partie déterminée, engagée dans des relations extérieures avec tous les autres modes. Mais, d’un autre côté, tout mode exprime d’une façon précise et déterminée l’essence et l’existence absolue de Dieu ; c’est en ce sens que le mode est une affection de la substance. La difficulté est de comprendre que toute chose appartient simultanément à tous les attributs (infinis) de Dieu.
Par exemple, une pierre est un corps physique dans l’espace, mais une pierre est aussi une idée, l’idée de cette pierre (et autre chose encore que nous ignorons). Un individu est un rapport singulier de mouvement et de repos. Par exemple, une cellule, un organe, un organisme vivant, une société, un système solaire, etc. Il y a donc des individus « imbriqués ». L’individu suprême est la Nature entière, qui ne change pas (son rapport de mouvement et de repos est donné par les lois de la physique : ces lois ne changent jamais). À chaque individu, c’est-à-dire à chaque chose, correspond donc une idée. Or « l’esprit d’une chose » n’est autre que « l’idée de cette chose ». L’esprit de Socrate, c’est l’idée du corps de Socrate. Donc, toute chose a un esprit : c’est l’animisme de Spinoza. Mais il y a une « hiérarchie » entre les esprits : un esprit est d’autant plus riche qu’il est l’idée d’un corps « plus composé » et davantage doté d’un grand nombre d’aptitudes à être affecté et à agir. C’est pour cela que l’esprit de l’homme est plus riche que l’esprit de la grenouille ou de la pierre. Autre conséquence : ayant l’idée de mon corps (étant l’idée de mon corps), j’ai « implicitement » ou « virtuellement » aussi l’idée de toutes les affections (modifications) de ce corps, et donc des choses qui affectent ce corps (par exemple le soleil que je vois), ou plus exactement de la modification que le soleil provoque en moi. C’est pourquoi, notre « sensation » d’une chose révèle davantage la nature de notre organisme que celle de la chose « en soi ».
L’essence de chaque chose est un effort (conatus, désir) de persévérer dans son être, de la même manière que la pierre persévère dans son mouvement ou l’être vivant dans la vie. Cette persévérance peut se comprendre en un sens « statique » (persévérer dans son état) ou en un sens dynamique (accroître sa puissance ou diminuer sa puissance), qui est, sans doute, bien plus pertinent. Chaque chose (mode, partie) peut être affectée par les autres. Parmi ces affections, certaines modifient notre puissance d’agir : Spinoza parle alors d’affect. Si cet affect accroît notre puissance, il se manifeste comme joie, plaisir, amour, gaieté, etc. S’il la diminue, il est ressenti comme tristesse, douleur, haine, pitié, etc. Autrement dit, toute joie est le sentiment qui accompagne l’accroissement de notre puissance, tandis que toute souffrance est le sentiment qui accompagne son déclin. Puisque toute chose s’efforce de persévérer dans son être, il n’y a pas de « pulsion de mort » : la mort vient toujours de l’extérieur, par définition.
Tous ces préjugés, selon Spinoza, proviennent d’une conception anthropomorphique de Dieu, qui le considère en tant que « personne », qui haïrait ou aimerait ceci ou cela, ou qui serait là pour nous juger (Lettre XXI à Blyenbergh); ou encore, comme Moïse, qui se le représenta « comme un chef, un législateur, un roi, bien que tous ces attributs n’appartiennent qu’à la seule nature humaine et soient bien éloignés de la divine » (TTP, IV). C’est pourquoi Deleuze dit que l’existence, pour Spinoza, n’est pas un jugement, mais une épreuve, une expérimentation
I like Spinoza’s way of thinking. He doesn’t believe in a god, like a figure in the sky. God is in all. God is in you, in your cells, god is in the earth, the plants, the universe, it’s everywhere. Yes, it and not he. You don’t have to explain his beginning, he has always been. You can wonder how a god is able to create such harshness, pain and terrible things, but in nature there is no wrong and right, everything is just a reaction to the laws of nature. Its you who gives these things these values, depending on your moral standards and what more. He says that we can be in pain and sorrow, we can wonder: why does this happen to me? What did I do to deserve all this? But it did not happen because life wanted to get you back, it was simply caused by the laws of nature.
In a way this seems kind of easy to say because it sounds like an easy answer to why things happen, in the other hand it seems pretty logical and it can bring peace. We know that things happen and we can’t really stop them. Spinoza says that if we really try to understand where a tsunami comes from or why you get a certain disease we are able to learn how to accept it. Understanding and accepting means freedom.
This is all shortly summed up but idk wanted to share it
(Source: melancola)
They got this guy, in Germany. Fritz Something-or-other. Or is it? Maybe it’s Werner. Anyway, he’s got this theory, you wanna test something, you know, scientifically - how the planets go round the sun, what sunspots are made of, why the water comes out of the tap - well, you gotta look at it. But sometimes you look at it, your looking changes it. Ya can’t know the reality of what happened, or what would’ve happened if you hadn’t-a stuck in your own goddamn schnozz. So there is no “what happened”? Not in any sense that we can grasp, with our puny minds. Because our minds… our minds get in the way. Looking at something changes it. They call it the “Uncertainty Principle”. Sure, it sounds screwy, but even Einstein says the guy’s on to something.
I think democracy is the most revolutionary thing in the world. Far more revolutionary than
socialist ideas, or anybody else’s idea. Because if you have power, you use it to meet the needs of your community. And this idea of choice which capital talks about, “you’ve got to have a choice,” choice depends on the freedom to choose. If you’re shackled with debt, you don’t have a freedom to choose.
It seems it benefits the system if the average person is shackled with debt.
People in debt become hopeless, and hopeless people don’t vote. They always say everyone should vote, but I think if the poor in Britain or the United States voted for people who represented their interests, it would be a real democratic revolution. So they don’t want it to happen.
So keeping people hopeless and pessimistic…
See, I think there are two ways in which people are controlled. First of all, frighten people, and secondly, demoralize them. An educated, healthy and confident nation is harder to govern. And I think there’s an element in the thinking of some people: “We don’t want people to be
educated, healthy and confident, because they would get out of control.” The top 1 % of the world’s population own 80% of the world’s wealth. It’s incredible that people put up with it,
but they’re poor, they’re demoralized, they’re frightened. And therefore, they think
perhaps the safest thing to do is to take orders and hope for the best.
And hope for the best is what we do. Right from the moment we’re born. We’ve got the worst infant mortality rate in the western world. A baby born in El Salvador has a better chance of surviving than a baby born in Detroit. But it gets better when we go to school. No wonder the majority of our adults can’t find Britain on a map. But that’s OK. There’s always college. By the time we graduate. Our ass is so in hock. We’re in debt before our first job. You’ll be the employee they’re looking for - one who needs this job. 3,904, 3,905… What employer wouldn’t employ someone thousands of dollars in debt. Because they won’t cause any trouble? In addition to paying off your college debt. You need a job with health insurance. It would be horrible to lose that job. Wouldn’t it? You can always quit, you know. If that one job doesn’t pay all the bills. Don’t worry. You can get another one. And another one. And another one.
(woman) I work three jobs, and I feel like I contribute.
(g. w. bush) You work three jobs?
(woman) Three jobs, yes.
(g. w. bush) Uniquely American, isn’t it? I mean, that is fantastic that you’re doing that. Get any sleep?
If you’re not sleeping, take pharmaceuticals.
(tv ad 10) You’re tired all the time. You feel sad.
(tv ad 8) If you suffer from excessive worry…
(tv ad 9) Generalized anxiety disorder.
(tv ad 10) It could be adult ADD.
(tv ad 11) Ask your doctor.
(tv ad 11) Ask your doctor.
Yes. Ask your doctor. And ask him for more drugs. That should keep you doped up until it’s time to retire. Did I say retire? (laughs) If you make it to 80. Your pension will still be there. Unlike the new employees for these companies. Who’ll never see a pension. But I’m sure our kids will take care of us. Considering the great life we’ve given ‘em. Remember. Let’s defeat the terrorists over there so we don’t have to fight them here.
sometimes i improvise this character who takes pictures in photobooth and puts them on tumblr and stuff
