Tuesday, March 5, 2013

The Sum of All Things 3

Live and on-air, folks... all day long... this Saturday, March the 9th! 

Presentation by Lark In Texas is from 4:30 to 5:00 PM CST 


"Society’s biggest failure is it has allowed authority to be its truth; and prevented truth from being its authority."

--Moebius Nemesis


I am, I am not. I was, I was not. I don't care.

Common writing on Roman pagan tombstones


When unity makes the ways complete, it is in unity that all will gather themselves, and it is by Gnosis that all will purify themselves out of multiplicity into unity, consuming matter within themselves as fire, and darkness by light, and death by life. So since these things have happened to each of us, it is fitting for us to meditate upon the entirety, so that this house might be holy and quietly intent on unit.

--Bentley Layton on The Gospel of Truth, from The Gnostic Scriptures


When we are inclined to boast of our position we should remember that we are but Gentiles, while the Jews are of the lineage of Christ. We are aliens and in-laws; they are blood relatives, cousins, and brothers of our Lord. Therefore, if one is to boast of flesh and blood, the Jews are actually nearer to Christ than we are, as St. Paul says in Romans 9. God has also demonstrated this by his acts, for to no nation among the Gentiles has he granted so high an honor as he has to the Jews. For from among the Gentiles there have been raised up no patriarchs, no apostles, no prophets, indeed, very few genuine Christians either. And although the gospel has been proclaimed to all the world, yet He committed the Holy Scriptures, that is, the law and the prophets, to no nation except the Jews, as Paul says in Romans 3 and Psalm 147, "He declares his word to Jacob, his statutes and ordinances to Israel. He has not dealt thus with any other nation; nor revealed his ordinances to them.

— Martin Luther, 1523


I define myself, first and foremost, I like to think that I am a 'progressive-constitutionalist" where: we should have a federal constitutional convention at least once a generation because “…laws and institutions must go hand in hand with the progress of the human mind.  As that becomes more developed, more enlightened, as new discoveries are made, new truths disclosed, and manners of opinions change with the circumstances, institutions must advance, and keep pace with the times.” 

--Thomas Jefferson, July 12, 1810


“Brethren, the lamented Abraham Lincoln believed himself to be bone from our bone and flesh from our flesh. He supposed himself to be a descendant of Hebrew parentage. He said so in my presence. And, indeed, he preserved numerous features of the Hebrew race, both in countenance and character.”

 --Rabbi Issac Wise supposedly gave Lincoln's funeral address 


Dresden Manifesto shows that "the corporate media" was 100% Jewish in 1882

"One by one, the Jews are capturing the principal newspapers of America” 

--British politician, Sir Cecil Spring-Rice, (Letter Nov 1914, to Sir Edward Grey, Letters and Friendships)


“The ideals of Bolshevism at many points are consistent with the finest ideals of Judaism.” 

--Jewish Chronicle, 4th April 1919 (London)


“Under socialism all will govern in turn and will soon become accustomed to no one governing.”
--Vladmir Lenin


Omission is the greatest form of lie.

--George Orwell

Myths which are believed in tend to become true.

--George Orwell

Political language…is designed to make lies sound truthful…and to give an appearance of solidity to pure wind.

--George Orwell


"This was the first piece of Holocaust revisionist literature I read and it's always been my favourite. Why? Because, as I read it, Hayward's growing astonishment at what he was discovering exactly matched my own astonishment at what I was reading."

-- Paul Eisen, on The Fate of Jews in Germany


Not so well known is the story of Roosevelt's enormous responsibility for the outbreak of the Second World War itself with his efforts to pressure Britain, France and Poland into war against Germany in 1938 and 1939.When the Germans took Warsaw in late September 1939, they seized a mass of documents from the Polish Ministry of Foreign Affairs. These documents revealed how FDR and FDR's ambassador to Paris William Bullitt were manipulating things behind the scene. At the end of March 1940, 16 of these documents were published in book form under the title Polnische Dokumente zur Vorgeschichte des Krieges ["Polish Documents on the Pre-History of the War"]. The Foreign Office edition was subtitled "German White Book No. 3." The German Foreign Office made the documents public on Friday, 29 March 1940. In Berlin Journalists from around the world, including the United States, were given facsimile copies of the original Polish documents and translations in German. journalists were permitted to examine the original documents themselves, along with an enormous pile of other documents from the Polish Foreign Ministry.


"The war wasn't only about abolishing fascism, but to conquer sales markets. We could have, if we had intended so, prevented this war from breaking out without doing one shot, but we didn't want to." 

--Winston Churchill to Truman (Fultun, USA March 1946)


"Germany's unforgivable crime before WW2 was its attempt to loosen its economy out of the world trade system and to build up an independent exchange system from which the world-finance couldn't profit anymore. ...We butchered the wrong pig." 

--Winston Churchill (The Second World War - Bern, 1960)


The Jew screams in pain as he kicks you.

--Old Polish saying


“If I am killing a rat with a stick and have him in a corner, I am not indignant if he tries to bite me and squeals and gibbers with rage. My job is, not to get angry, but to keep cool, to attend to my footwork and to keep on hitting him where it will do the most good.” 

--A. S. Leese, speaking at Reception, 17th Feb., 1937, on his return from prison where he was consigned for writing the truth about Jews


“The greatest danger of Jewish power lies in their large ownership and influence in our motion pictures, our press, our radio, and our government.” 

– Charles A. Lindbergh, Jr.


"My opinion of Christian Zionists? They're scum, but don't tell them that.
We need all the useful idiots we can get right now." 

--Bibi Netanyahu


 "The only way to fight a moral war is the Jewish way: Destroy their holy sites. Kill men, women and children (and cattle)."

--Chabad Lubavitch Rabbi Manis Friedman 




 The study of expression, primarily of the emotions, and principally via the face, has a long and complex history. From Aristotle onwards, physiognomy has been the means of reading and judging character based on the expressions of the face. In sum, physiognomists recognized the face as an index of emotion and (moral) character; and physiognomy offered a way of conceptualizing these particular observations in terms of general categories or theories. The purpose of physiognomy was to identify and to describe the common forms that organized the diversity of appearances, and, as such, it functioned in a profoundly normative manner — as the determinant of what was common to all people and all things in the physical world. At best, physiognomy provided an explanation of human nature in terms of a uniform order of types or kinds, which worked by translating particular observations into general theories of character and emotion. At worst, it was disparaged as a mystical and highly deterministic practice, more akin to fortune-telling than to science, and cast as a poor resemblance of its family relation, phrenology.

A number of thinkers have attempted to describe and explain how the desire to see the workings of the mind, and ultimately the soul, through the face answers these questions about man, mind, and nature. Aristotle, Charles Le Brun, Johann Caspar Lavater, and Charles Darwin are the most notable. The challenge they faced was how to establish the grounds upon which their teachings could be viewed as true or rejected as false. One of the earliest philosophical treatises on physiognomy, and the first attempt to present physiognomy as a hermeneutic, and possibly scientific, method, was a work thought to be written by Aristotle, Physiognomica, which identified three categories of physiognomic judgement — the zoological, the ethnological, and the pathognomical. Yet what emerges after Aristotle is a complex relationship between the classical mode of reading and judging character — physiognomy — and the rise and triumph of inner, scientific understandings of expression based on physiology. Such a relationship originates with the work of Charles Le Brun, who believed an understanding of expression was the key to discerning the passions or the activities of the mind (soul). Based on Descartes' theory of the passions, Le Brun's Conférence sur l'expression générale et particulière (1668) sought to present a rational and coherent theory of expression. Le Brun wanted to demonstrate the necessary and natural correspondence between the movements of the passions and the movements of the facial muscles, and, from this, to deduce the laws of expression. A knowledge of the principles, psychological and physiological, which directed these activities and their external appearance would, he claimed, release the artist from simply copying nature and allow him to create his own images, which would be directed by, and maybe even improve on, the processes of nature.

This notion of ‘improvement’ was of crucial importance to Johann Caspar Lavater in his Essays on Physiognomy (1789-93). In his hands, each and every attempt to read and judge character was a means of ascribing an essence to human nature that imagined there was something hidden from external appearances, which, once discovered, made them more purposeful and more substantial. One could arrive at a definition of man by imputing a certain kind of ‘spirit’ from the ‘surface’ appearance of an individual. But the point was that Lavaterian physiognomy enabled the impressions of sense to be translated into common sense — an essential and ideological form, which comprehended order and unity from the appearances of things. The appeal of essentialism for Lavater lay in its capacity to validate a ‘science’ of man based on a theory of natural kinds. But the problem of essentialism for physiognomy was that it imagined its ‘science’ as the result of an intuitive understanding of the intrinsic properties and purposes of things. So, whilst essentialism underwrote Lavater's ‘science’ of man, it was also, and not incidentally, the cause of its many inconsistencies.

There is no doubt that Charles Darwin was sceptical about the claims of physiognomy with regard to expression and emotion. Nonetheless, it is interesting that his study of expression makes a number of contradictory claims about the possibility and plausibility of conducting a scientific analysis of expression. Darwin's oft-neglected work, The Expression of the Emotions in Man and Animals (1872), was self-consciously presented as the cornerstone of his evolutionary theory — the means of demonstrating once and for all that man was not a separate and divinely created species but continuous with other species. An evolutionary account of expression was not concerned with teleological explanations of physical attributes; rather, it was directed towards finding a means of understanding the process through which expressions are acquired. The result was a study of expression that tried to identify specific mental and emotional states as well as their corresponding expressions (by concentrating on their motor activity), and then map their common descent through groups of related organisms. If this could be done, then human feelings like love, anger, fear, and grief could be treated as habits and shown to have clearly recognizable parallels, perhaps even origins, in the animal world.

The rise and triumph of these inner, scientific rationales for the expression of the emotions placed the study of expression on new ground. Indeed, the evolutionary explanation of expression given by Darwin (and taken to its logical, albeit odious, conclusion by Francis Galton, father of eugenics) is both the long-term outcome of physiognomical teachings and the reason for their dissolution. As we reflect on the impact of physiognomy, there is much to suggest that its demise is no bad thing.



In philosophy, an extreme form of subjective idealism that denies that the human mind has any valid ground for believing in the existence of anything but itself. The British idealist F.H. Bradley, in Appearance and Reality (1897), characterized the solipsistic view as follows:

“I cannot transcend experience, and experience is my experience. From this it follows that nothing beyond myself exists; for what is experience is its [the self ’s] states.”

Presented as a solution of the problem of explaining human knowledge of the external world, it is generally regarded as a reductio ad absurdum. The only scholar who seems to have been a coherent radical solipsist is Claude Brunet, a 17th-century French physician.

 Business Dictionary


Additional authentication required for international acceptance of notarized documents including (but not limited to) adoption papers, affidavits, birth certificates, contracts, death certificates, deeds, diplomas and degrees, divorce decrees, incorporation papers, marriage certificates, patent applications, powers of attorney, and school transcripts. Instituted by 'The Hague Convention Abolishing The Requirements Of Legalization For Foreign Public Documents' of 1961, its objective is obviate "the requirements of diplomatic or consular legalization" and thus replace the cumbersome 'chain authentication method' that called for verification by multiple authorities. As prescribed by the convention, an apostille (French for, notation) is a preprinted small (minimum 9 x 9 centimeters) form having ten numbered items of information with blank spaces to be filled in by the designated authority in the issuing country. It is obligatory upon every signatory country to accept apostilles of the other signatory countries.


allocution legal definition

    The procedure during sentencing when a judge gives a convicted defendant the opportunity to make a personal statement on his own behalf to mitigate the punishment that is about to be imposed. The defendant does not have to be sworn before he makes his address, his comments are not subject to cross-examination, and the opportunity may include the right to offer evidence (such as an explanation for his conduct or a reason why severe sentence should not be imposed) beyond a request for mercy or an apology for his conduct.

    A similar procedure where the victim of a crime is given in some states the opportunity to personally speak, before punishment is imposed, about the pain and suffering suffered or about the convicted defendant.
    The procedure by which a guilty plea can be accepted in a criminal action. The process usually consists of a series of questions designed to assure the judge that the defendant understands the charges, is guilty of the crime he is accused of, understands the consequences of a guilty plea and that he is entitled to a trial, and is voluntarily entering the plea.

Worldwide Words / Weird Words
It means a frivolous, flighty, or excessively talkative person. It’s a fine word to throw out, in the appropriate circumstances, though there’s a risk of tripping over all those syllables. That’s no doubt why it has had so many spellings.
The original seems to have been recorded about 1450 as fleper-gebet, which may have been just an imitation of the sound of meaningless speech (babble and yadda-yadda-yadda have similar origins). It started out to mean a gossip or chattering person, but quickly seems to have taken on the idea of a flighty or frivolous woman. A century later it had become respectable enough for Bishop Latimer to use it in a sermon before King Edward VI, though he wrote it as flybbergybe.
The modern spelling is due to Shakespeare, who borrowed it from one of the 40 fiends listed in a book by Samuel Harsnet in 1603. In King Lear Edgar uses it for a demon or imp: “This is the foul fiend Flibbertigibbet. .. He gives the web and the pin, squints the eye, and makes the harelip; mildews the white wheat, and hurts the poor creature of earth”.
There has been yet a third sense, taken from a character of Sir Walter Scott’s in Kenilworth, for a mischievous and flighty small child. But despite Shakespeare and Scott, the most usual sense is still the original one.
Flibbertigibbet is a Middle English word referring to a flighty or whimsical person, usually a young woman. In modern use, it is used as a slang term, especially in Yorkshire, for a gossipy or overly talkative person. Its origin is in a meaningless representation of chattering. It does not always apply to females, however; it has also been used to describe Jiminy Cricket due to his whimsical, chatty nature.
This word also has a historical use as a name for a fiend, devil or spirit. In Shakespeare's King Lear (IV, i (1605)), he is one of the five fiends Edgar (in the posture of a beggar, Tom o' Bedlam) claimed was possessing him. Shakespeare got the name from Samuel Harsnett's Declaration of Egregious Popish Impostures (1603), where one reads of 40 fiends, which Jesuits cast out and among which was Fliberdigibbet, described as one of "foure deuils of the round, or Morrice, whom Sara in her fits, tuned together, in measure and sweet cadence."
By extension it has also been used as a synonym for Puck. Through its use as a nickname for a character in Sir Walter Scott's Kenilworth, it has gained the meaning of an impish child.
Flibbertigibbet similarly features as a name in a local legend around Wayland's Smithy. According to the tale, Flibbertigibbet was apprentice to Wayland the Smith, and greatly exasperated his master. Eventually Wayland threw Flibbertigibbet down the hill and into a valley, where he transformed into a stone. Scott associates his Flibbertigibbet character in Kenilworth with Wayland Smith.
Another historical connection and likely origin of the word comes from "fly by the gibbet". A gibbet can refer to a platform or cage used to execute criminals and display their remains outside a town to warn other would-be criminals. The remains over time would be picked apart by small creatures and birds and thus 'fly away'. "Fly by the Gibbet" may also have been used as a sailing expression to refer to hoisting the gibbet sail. This is a large sail that can be used when sailing with the direction of the wind to capture as much wind as possible. A sail that has not been pulled tight will flap in the wind, which may have also contributed to the association.
In the musical The Sound of Music, the nuns sing "How do you solve a problem like Maria? How do you catch a cloud and pin it down? How do you find a word that means Maria? A flibbertigibbet. A will-o'-the-wisp. A clown."
Angelica, one of Meg Ryan's characters in the 1990 film Joe Versus the Volcano, refers to herself as a flibbertigibbet.

Awaken in the Dream


By Paul Levy

"...Jung writes, “…any autonomous complex not subject to the conscious will exerts a possessive effect on consciousness proportional to its strength and limits the latter’s freedom.” As it takes over and becomes in charge of a person, a complex incorporates a seemingly autonomous regime within the greater body politic of the psyche. Writing about autonomous complexes, Jung says “…the complex forms something like a shadow government of the ego,” in that the complex dictates to the ego.

When we are taken over by and in internal conflict with and because of an autonomous complex, it is as if we, as natural rulers of our own psychic landscape, have been deposed, and are living in an occupied country. We are allowed our seeming freedom as long as it doesn’t threaten the sovereignty and dominance of the ruling power. Jung comments, “…a man does not notice it when he is governed by a demon; he puts all his skill and cunning at the service of his unconscious master, thereby heightening its power a thousandfold.” Being nonlocal, this inner, psychological situation can manifest both within our psyche and out in the world at the same time."

Jewish Journal 
The first Jewish president? Lincoln, in the Abrahamic tradition

 By Tom Teicholz

The Lincoln Putsch: America's Bolshevik Revolution

 By George McDaniel  

The Controversy of Zion

By Douglas Read

(1978; 1985)

Invisible Empire, The Act Of 1871 {HD}

Gods of Money Act of 1871

F. William Engdahl

Forty-First Congress. Sess. III Chap. 62. 1871.

UK Column

Our Common Community

Americans have a lot more in common with the British than many may realize. On both sides of the Atlantic there is a very quiet and totally identical revolution underway. Commoners from Alaska to London face the same enemy with the same name. What binds them in a way that surpasses all others is the simple fact that neither side knows what exactly their enemy is called.