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mustafa-el-fats · 1 year

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Our Experience Is A Vibration Between The Two Poles

Of Aloneness (Monad) When At The Spiritual Level And Togeth-

erness (Duad) When Communicating At The Personal Level hi A

Group Or Partnership (Triad), Yet The "f Is Still The Third Point

(Monad). Aloneness Derives From "All-One-Ness" Which Is The

Experience Of Wholeness Or Integration At The Spiritual Level,

So No God Or Allah Can Be One God Or The God Alone, As

Mentioned In Sura Ikhlas, The 112th Chapter Of The Koran

Which States "Say: He, God, Is One (Alone)", Because There Is

A "We", And "Us", And I Don't Mean In Creation. I Mean "Me"

And "You" Who Says There Is Only One God (Monad). The

Devil Becomes The Second Part (Duad), And We, The Third Part

(Triad) In That Form 1. God 2. Devil 3. Humans. So God Can

Never Be Alone, Needless, Or Self-Sufficient. This "God" Needs

Us To Know Him Or Acknowledge His Existence Or He Would

Never Have Revealed The Bible And Koran; For Without Those

Books Inspired By Him, He Would Not Exist. He Needs You To

Be Known, Recognized, Remembered. Without You, There Is No

Kind Of God, Allah, Or Deity. You Make God, Allah, Lord,

Rabb, Christ, Brahma, Deity, YHWH, Because You Don't

Have Physical Proof They Exist, But You Found Isis, Osiris,

Rameses, Etc. Our Gods Are Real And Live Thru Us, But Not

Your Spook Gods. Who Or What He Or It Is; Without You

Knowing About Your God, He Would Not Exist To You. So In

Fact, He Would Not Exist. He Needs You More Than You Need

Him.

Real You

These Phases Of Life May Correspond To Age, Sex And

Other Factors, Which Are Continually Changing In Emphasis Ac-

cording To The Row Of Life's Becomingness. If You Log The

States Of Maturity Of How Men And Women Change To Certain

Likes And Dislikes, You Would See That Each Female Has Male

In Them And Each Male Has Female In Them. The First Stages

In The Womb, There Is No Difference, Until They Leave The

State Of Dependence And Become Independent. An Individual

Goes Through Different Transformation, From Birth, To Ages 1-

5, 5-7, 7-14, Then 14 To 18 Which Is Encoded In Their Genes.

The Rhythms Or Cycles Which Occur As The Life Force Relates

Between Shen And Sham Are Of Great Importance To The Seri-

ous Tama-Reye "Egiptian" Who Seeks To Know Self, Real Self

That Is God Self, Not Man Or Beast Self, Which Comes With

Eating. The More You Feed Your Physical Body, The Less You

Feed Your Spiritual Body. They Are Sometimes Referred To As

The Vibrational Tides. Further Reference To This Will Be Made

Later In Your Studies Of The Ancient Egiptian Order.

You And The Right Relationship

Men And Women On A Whole Find It Difficult To Bal-

ance Their Lives And Find The Right Relationship At Any One

Time Between The Polarities In Themselves. The Reason For

This Is Because Each Person Had Different Polarities And A Dif-

ferent Zero Time Reference. So When Two People Come To-

gether, Instead Of Starting A New Life, Leaving All Their Experi-

ences And Past Behind, They Bring This Into The New Relation-

ship, And Cause Conflicts Between Each Other. Life Does Not

Stand Still But Is A Continuous Flow Or Vibration Between The

Poles. Therefore Every Moment Of Time Brings A New Rela-

tionship- A New Experience And A New Activity Needed On

The Part Of Each Person To Fully Live That Experience Of God

Being.

Most People Tend To Remain At One Level Only; To Be

Able To Move Between The Two Poles At Will Requires Skill

And Discipline Which Will Be Revealed To You Through Your

Revelations In The Ancient Egiptian Order. They Finally Learn

That The Two Principles Are Not Adversaries, But In Reality Are

The Closet Of Allies And They Are Able To Balance, Keeping

Their Heads In The Clouds And Their Feet On The Ground, Con-

tinually Drawing On Spirit And Expression, Soul. When One

Principle Is Pursued Too Strongly, There Is Always The Ten-

dency For The Energy To Swing Back To The Other In Order To

Balance Itself.

Religious Blindness

Don't Try To Be

Religious, Have The Truth

Confirmed And Then You

Will Be Right. That Is The

Order Of Ma'at. The Word

Ma'at Means "That Which

Is Straight, Right, True,

Sincere And Honest, Just".

Ma'at Is To Match Your-

self, That Is To Make One's

Self Match The Great Pur-

pose Of One's Own Divin-

ity Conforming One's Life

To His Or Her Own Stan-

dard Of Truth, Justice,

Right And Equality, Which

Is To Fulfill The Laws Of

Ma'at. You As A Tama-

reye Are Here To Regain

That Higher State Of Con-

sciousness. This Explains

The Sudden Changes Which Seems To Occur In People's Lives.

For Example, Men And Women Who Are Disappointed In Physi-

cal Love Often Find The Energies Reacting From The Lower Lev-

Pa Netert Ma'at

els, Their Cardinal Points, And Swinging Upwards So That They

Become Intensely Spiritual, The Church And Synagogue And

Mosque Are Full Of Sad And Lonely People. People Who Are

Looking For An Out From Reality, And Don't Want To Take Full

Responsibility As A God For Their Own Actions And Outcome.

The Happy And Wealthy Don't Need To Use Religion As A

Crutch. Religion Replaced Loneliness For A Time At Any Rate

And Failure. It Makes Them Feel They Are Doing Something Or

That They Have A Higher Purpose. They Are Ashamed Of Being

Overweight. They Join The Church Choir To Sing Because

They Want To Be A Star. And Know The Way They Look, They

Can't Make It In The Real World. They Join The Church Or Gos-

pel Band Because They Want To Be A Rock Or R.B. Musician,

But Can't Make It. They Like To Jump Around And Act The

Fool, So They Join One Of Those Choir With All That. Now

They Can Say I Belong To This Or That. They Don't Really Care

About The Religion. Just Look At All .Those Who Leave Christi-

anity To Become R.B. Singers. They Leave Their Family Church

To Worship The Devil. I Don't Have To List Them. Just Think.

I Am Better Than You. I am Not Fat. I Have Been Saved. One

Day, I Will Be With God In Heaven. It Doesn't Matter How Bad

I Look In Life. I Don't Need A Good Job. I Don't Need Wealth.

Then The Devil Makes Them The Offer, And They Are Gone.

For What Shall Profit A Man If He Gains The Whole World And

Lose His Own Soul (Mark 8:36). They Even Created A Verse

For It. You See, It's Made To Look So Simple. You Don't Need

Happiness, Success, Accomplishment; Just Religion. And On

The Other Hand, Men And Women Who Push Themselves Too

Hard Towards The Spiritual Plane Often React By Having The

Energies Swing Down Into Strong Physical And Material Desires.

Reverend Jimmy And Tammy Baker, Reverend Billy Graham

And Son and Daughter, Reverend Jimmy Swaggart, Pastor Pat

Roberson, Moral Majority, Reverend Jerry Falwell. The Old Say-

ing "The Greater The Sinner, The Greater The Saint" Or Vice

Versa Is Equally True Whichever Way Around It Is Expressed.

Did You Ever Hear The Expression "Too Much Of Something Is

Not Good For You"; So Again Don't Try To Be Religious, Just

Do The Right Thing.

Numerologically

Now Let Us Try To Take These Principles A Stage Fur-

ther And See How Numerologically This Triad, Trinity Or Trip-

licity Gives Rise To The Numbers 4 And 7 On To 9. From The

Essential Or Primordial Unity, We Have Seen How Three (Triad)

Must Always Arise In Manifestation And From This Triplicity Or

Triad, A Lower Quaternary, Quad Or Fourth Part Is Born. This Is

So Because Three Principles Can Only Group Themselves In Four

Further Combinations In Which None Of The Original Three Is

Repeated And End Up In The Answer To Why, Which Is Be-

cause, It Is. The Higher The Triplicitv Or Triad. 3 And The

Lower Quaternary Or Quad (Fourth Part). 4 Making 7 On To 9. It

Is Thus That Mathematically And By A Further Stage Of Densifi-

cation The Spirit Descends Into Form And The Number 9 Is

Manifested As An Etherial Being Or God Being—You, And

You Being God; Bringing The Important Ninefold Divisions In

Color And Sound And Giving Us The Nine Levels Of Conscious-

ness In Human Beings (That Is The Nine A'rushaat "Seats")

With Which We Will Discuss. The 7 For The Physical, The 8th

For The Spiritual And The 9th For The Etherial. In Colors The

Root Triad Is 1. Blue 2. Yellow 3. Red. In Sound The Root Cord

Is 1. C 2. E. 3. G. From Middle C Leftward.

The Nine Planes Corresponding With The 9

Chakra Seats

Yellow

Colors, Red, Yellow, Aral Blue Fonnin, The Secomtary Colon

The Nine Principles In Human Beings

The Being

9. Head (Ikh) = Ether

8. Brow (Mer) = Spirit

7. Nasal (Shiru) = Breath

6. Throat (Sehem) = Mucous

5. Heart (Heper) = Blood

4. Diaphragm (A'b) = Solar Plexus

3. Navel (Tekht) = Liquids

2. Sacral (Tchet) = Semen, Ovum, Reproducing

1. Carnal (Setekht) = Soul, Emotion Lusting

Be = Exist [ing]

Mental, Meditating

Intellect, Thinking

Air, Life, Breathing

Protecting

Healing, Curing

Heating

Life, Nourishing

Vibrational Rate

I Will Now Trace The Way In Which The Ninefold Divi-

sion Relates To Mortals. We Shall See How It Produces The

Seven Levels Of His Consciousness And His Nine Centers Of Vi-

tal Force- Pa A'rushaat "The Chakras". The Esoteric Hindu

And The Buddah Societies, Which Gave Birth To The Monotheis-

tic Societies—Jew, Christians, Muslims, States That There Are 7

Chakra Seats Or Centers. This Coincides With G, The 7th Letter

In The English Alphabet, 7 Days Of Creation In The Bible

(Genesis 2:1-3), 7 Heavens In Islam (Qur'aan 41:12), Etc; How-

ever, There Are Really 9 A'rushaat "Chakra Seats" And The 9th

Letter Is "I". The Kabalistic Of The Jews, Moorish American

Moslems, And Free Masons Only Use The Number 7 Because 7

Stands Numerically For The 7th Letter Of The English Alphabet

"G", And Signifies God Or G.A.O.T.U.—The Great Architec-

ture Of The Universe; And Is The 7th Letter In Syriac (Arabic)

Kh (0) For Creator—Khalaqun (Rgo) Or Khnum, The Ram

Headed Deity Of The Creation Of Humans. 9 Is The Source, The

Eye Of Re Or Ra, Also The Iota Or The Jot Of The Bible

(Matthew 5:18) Is The Yod 0), Which Is The 10th Letter Of The

Hebrew Alphabet And Represents The 10 Of The Original 613

Commandments Taken From The Egiptian Negative Confessions.

In Human Beings, The Essential Polarity, Which I Have

Discussed, In Other Books Has Its Axis Along The Spinal Col-

umn So That Ether Has Its Manifestation At The Ikh "Crown" Of

The Head While Matter Manifests At The Setekht "Root Or Car-

nal" Of The Spine.

Between These Poles There Are Stages Of Consciousness,

Each Less Or More Denser Than The Preceding One As The Life

Force Ascends Up The Spine In Its Involution From Matter To

Mind (Refer To Scroll #81, Science Of Creation), But You Must

Know Both Points And Mind For All Matter Vibrates. One May

Compare This Process Of Gradual Densification With The Vibra-

tory Effects Which Are Produced In Music From The String Of

An Instrument. The Deeper Notes Are Produced As The Result

Of The String Vibrating More Slowly, And Much Thicker, And

The Bass String Is At The Top Of The Oud Which Produces The

Deep Notes.

When The String Of The Instrument Vibrates More

Quickly It Produces A Higher Screeching Note That's At The

Bottom. They Purposely Reversed This To Make You Think That

The Deeper Notes Are At The Bottom, When In Fact They Are

On The Top, The Left Hand Side. Blacks Have Deeper Voices

Than Whites. We Start At The Top Down To The Bottom. On

The Piano, It's The Same. The Low Notes Are On The Left And

The High Notes Are On The Right. The Human Heart Is On The

Left Side, The Seat Of Emotions. We Tend To Like Warm

Sounds, And Deep Voices Because Our Voices Vibrates. They

Have A Screeching Sound To Their Voices Like Howling

Wolves, Which Is Why The Europeans Like The High Screech-

ing Sounds Of The Guitar. They Call It Distortion. The Higher

And More Screeching, The More They Love It. Where There Is

No Vibration, There Is No Friction Or Feeling, Thus No Sound.

If There Is No Friction There Is No Spark To Ignite A Fire, Which

Is Why They Have A Lunar Plexus And Not A Solar Plexus.

The Guitar Is The Tam'a-hu Trick. They Copied It From

The Oud. They Took The Low Notes Or The Bass From The

Oud Which Was Created In Egipt Long Before The Piano. The

Bass Strings Are On The Top Of The Oud, Which Was The Most

Important Sound. That Would Be Considered Heaven On The

Top, And Hell Would Be On The Bottom. They Say You Have

To Raise Your Vibrations To Get To Heaven, But If You Have A

lot Of Knowledge, They Say "Man You're Deep Or You're

The Guitar On The Left, Which Was Copied From The

Oud, An Instrument Of Ancient Egipt

Heavy" And That's At The Bottom. So You See Again How

They Reverse The Sound And Tone By Making You Think That

The Higher Vibration Or Chakra Is, The Higher The Sound Is,

And The Lower The Chakra, The Denser It Is, However, This Is

Not True. The Hindus Or Buddah's Number Their Chakra Seats

From 7 Ascending Upwards To 1, However They Are Really

Numbered From 1 Ascending Upwards To 9, The Highest Point,

The All. So It Is Also That The Higher Levels Of Our Conscious-

ness Are The Life Force Vibrating At High C, Higher Frequency

And The Lower Frequencies, Low C On The Octave Are The

Denser Or More Material Levels Within Ourselves.

The Nine A'rushaat "Chakras" In Human Beings There-

fore Corresponds To A Seven-Note Musical Scale, Or The Octave

There Is 8. From C To C Is 8 Notes. Then The Final Which Is

All Those Notes As One Sound Together Is The 9th. The Lower

A'rush "Chakra" Having A Slower Vibration Which The Hindus

Falsely Corresponds To The Deeper Notes Of The Scale And The

Higher A'rushaat "Chakras" To The Higher Notes, Which The

Hindus Corresponds To High C Notes—The Flute, Or Screeching

Sounds Of The Guitar. That's Why They Like The Screeching

Guitar Sound. In Actuality, As The Vibration Of The Chakras

Ascends, The More Spiritual You Become, And Matter Begins To

Decompose Going Back To The All, That Aun Or Aum Which Is

All Those Notes As One, 9. Note The Hindu OM * Is Not A

High Note, It's The First D In Bass Clef Coming In From The

Middle C. The Note D Is 144 Hertz. If You Own A Large Piano,

With 88 Chords On It, Then It Would Be The 18th White Octave

From The Left. If You Own A Small Piano, Its The 9th White

Octave From The Left. The Triad Note D, F Sharp, And A To-

gether Makes A Whole Cord. This Deep Bass Sound Rises From

The Throat To The Tip Of The Lips, And Flows To The Center

Of The Head, Escaping From The Ears, And Vibrates At The Mer

"Brow".

In Vibration, The Resonance Of The Bass Sound Is Where

Life And Energy Is- The Seat Of Pro-Creation. The Sound Be-

comes Intense And Prolonged Because Of The Vibrational Rate.

This Is Where The Friction Or The Source Of Life Begins, At The

Ikh "Crown Seat". When The Male And Female Comes Together

To Produce A Child, There Is Friction In The Sexual Process Be-

tween The Seminal Vessels Of The Male And The Uterus Of The

Female. The Sperm Travels Up The Spine To The Ikh "Crown

Seat" Where It Receives Its Second Spark Of Life. Friction Causes Vi-

brations, Which Produces A Spark Of Life Because In Order To Travel

Upward, It Had To Have Life, And Thought. So It Lights Up Each Seat

As It Passes Them With Soul On Its Way Up To The Ikh "Crown Seat",

Ether. Just Like If You Was To Strike A Match, There Would

Be Friction To Get The Fire Started. This Is The Same Process.

Brow

Spirit (In-.cllcc'.j

Hasul 7

Bioaih(ArLile)

Sacral

Seri«n Ovurs

(ReprodJrton)

The Nine Chakra Seats In A Human Being.

The Hindus And Buddall's States That You

Have Seven Seats. They Do, And It Corre-

sponding To The Seven Heavens. The Nu-

bian Has 9 Chakra Seats, The Hindu 7,

And The Tama'-ahu Has 6.

Amun-Hotep, The Great Egiptian Master—Hierophant

Defined The Human As Ka "Spirit", Ba "Soul" And Khat

"Body" Mustakhadeem "Servant", And One Can Readily See

That This Definition Is Based Upon The Three Principles Of The

Triad, The 1. Triangle 2. Circle 3. Square [Trinity] Which We

Have Discussed. Ka "Spirit" And Khat "Body" Are The Basic

Polarities, And Bazun "Thought" Is The Relationship Between

The Body And Spirit.

Amun-Hotep, The Scribe Sitting In The Lotus Position. It's Not

Hindu, It's Egiptian. Also Lotus Plants Are Up And Down The Nile.

Amun-Hotep Was Using The Egiptian Word Nafush,

From His Own Egiptian Teacher, The Great Hierophant Tehuti,

Which Was Taken By The Greeks Who Called Him Hermis, And

Became The Word Psyche Implying The Mental And Emotional

Level Which We Will Now Term Mind; Your Personable Like A

Reservoir Of Mental, The Source Of Thought And Ideas. All Be-

ings Share The Mental, By Using Their Own Minds Instead Of

Soul; The Emotional You; The Feeling You.

The Great Hierophant Tehuti

The Elements

Let Us See How This Definition Fits In With Pa

A'rushaat "The Chakras" In Humans: Ether, Manifests At The

Ikh "Crown" Of The Head And The Next A'rush "Chakra" To

Appear In Order Of Density Is The Force Center Between The

Eyebrows, The Mer "Brow" Or Spiritual Seat, Which The Grand

Hierophant Amun-Hotep Refers To As Spirit [But Which We

May Now Call Seat Of Bazunaat "Thoughts"] Being The Seat Of

Mental Activity Also. Next In Order Is The Shiru "Nasal Center"

Of The Face And This, As Amun-Hotep Said, Is The Breath Of

Life In Essence Because It Is The Seat Of The Passage Of Wind

As Breathing In And Out. The Leper Has A Hard Time Breathing

Because Of Nodular, One Of The Two Major Effects Of The

Curse Of Leprosy (Leviticus Chapter 13 & 14). Their Nasal

Passage Is Blocked, Hindering Them From Breathing Properly

And Opening Them Up For Many Gland And Internal Organ Dis-

eases When You Are Forced To Breathe Thru The Mouth. The

Sound Of Life Itself, Which Is The Breath, Is The Source From

Which The Four Lower Elements, Air, Fire, Water, And Earth,

Are Derived. The Tama'-hu Doesn't Intake The Breath Properly

Through Their Nose, So They Are Out Of Tune With Nature.

Each Of These Elements Air, Fire, Water, And Earth, Are

Merely A Modification Of The Basic Breath, Which Is Linked To

The Ikh "Crown Seat"—The Aka "Ether", So That The Ether

May Rightly Be Regarded As The Basic Material Body And

Spiritual You By Pa Shim "The Breath".

The Four Elements Of Nefu "Air", Set "Fire", Mu

"Water" And Ta "Earth", Giving Us The Word Ta-Mu-Nefu-

Set, Have Their Seats Respectively At The Ib "Heart", A'b "Solar

Plexus", Tchet "Sacral" And Setekht "Root Chakras". In This

Way We See That The Higher Four And Lower Five Appears In

Human Beings Strictly In Accordance With The Numerical Laws

Of Manifestation, And The Nine, (The 9 Ether Beings And Not

The 6 Ether Beings), Not Just Seven A'rushaat "Chakras", Are

Exactly Working Out Of These Laws. Alchemists Referred To

The Ether As The Quintessence [Fifth Essence] Or Ninth Level

Of Vibration And We Shall See Later How The Four Lower Ele-

ments Air, Fire, Water, And Earth, Are Produced From Ether

And Return To This Etheric Foundation Or Suspension. The

More Advanced Of The Egiptian Alchemists Also Realized That

Since The Various Levels Of Consciousness Are Merely The Life

Force Vibrating At Different Frequencies, It Follows That One

Level May Be Transformed Into Another Merely By Changing

The Rate Of Vibration, And Hence The Transformation Of One

Element Into Another Is A Perfectly Natural Possibility—6 Ether

Force—Caucasoids, 7 Ether Force—East Indians, 8 Ether

Force- Nubians, 9 Ether Force- Nubuns.

The First Thing That All Nubuns Or Their Offspring Nu-

bian Must Know Is That The Caucasoids Did Not And Still Don't

Produce Any Data On Negroids. Nothing You Read About In

The Medical Field Applied To Negroids. It All Pertains To The

Chemical Make Up Of The Caucasoid Bodies. Nothing In The

Mental Field Of The Psychiatrist Pertains To The Negroids. The

Caucasoids Cannot Evaluate Our Mental Stability, Or Try To De-

cipher Why We Do What We Do Because We Do Not Think Or

Feel The Way They Do. Nor Do The Caucasoids Know Anything

About Us Spiritually. The Caucasoids Are Carnivorous Mam-

mals, Who Are Flesh Eating Killers By Nature. Mongoloids And

Others Are Human, Also Mammals Because They Are Mixed.

Some Are Carnivores

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basicsofislam · 3 years

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ISLAM 101: Muslim Culture and Character: Morals And Manners: Truthfulness

Honesty and being straightforward are characteristics that are manifested both in thought and deed. The honesty of a true believer can never be compromised. The Qur’an very clearly declares the greatness of honesty and integrity. God’s Word says, “O you who believe! Act in reverence for God and piously, without doing anything to incur His punishment, and always speak words true, proper and straight to the point” (Ahzab 33:70). This verse tells us that a person of faith must always be honest; even when we have done something wrong, we must never lie to cover it up. Instead, whenever we make a mistake, we should im- mediately apologize and try to compensate for the wrong.

A person who has internalized the fundamental moral quality of honesty would never lie, not for any reason whatsoever; they never see telling an untruth as an option or a solution. Therefore, a person who practices the morality taught in the Qur’an does not have to bear the burden and consequences of lying.

Those who say, “Our Lord is God” (Fussilat 41:30), and stead- fastly pursue the right way, according to this verse, will be visited by angels who say, “Do not fear or grieve; but rejoice in the glad tidings of Paradise which you have been promised)” (Fussilat 41:30). People with integrity and sincerity will live a peaceful life, as they can be trusted.

Moreover, one who adopts this admirable way of life while in the world will experience even better rewards in the next life. God has promised such rewards to those who are righteous and honest:

God will say, “This is the Day when their truthfulness (faith- fulness and steadfastness) will benefit all who were true to their word (to God). For them are Gardens through which rivers flow, therein to abide for ever. God is well-pleased with them, and they are well-pleased with Him. That is the supreme tri- umph.” (Maeda 5:119)

The essence of being righteous is to “Pursue what is exactly right (in every matter of the Religion) as you are commanded (by God)…” (Hud 11:112; Shura 42:15). God sent the Prophets as examples of righ- teousness and integrity. Prophet Muhammad, peace and blessings be upon him, and all the Prophets sent before him were the quintessence of righteousness. The Qur’an also mentions righteousness and truth- fulness when describing the qualities of Abraham, Ishmael, and Enoch, peace be upon them all (Maryam 19:41, 54, 56).

Prophet Muhammad, peace and blessings be upon him, also taught about honesty in some hadith. Ibn Mas’ud explains, “God’s Messenger said, ‘Loyalty and truthfulness will lead a person to do good things that please God, and these in turn will bring that person to Paradise. For he will speak honestly and seek after righteousness and in the end will be recorded as eminently truthful in the presence of God. But lies will lead a person to overstep the bounds, and this in turn will bring him to the Fire. A lying person will pursue lies and in the end he will be recorded as a great liar in the presence of God.’”30

In another hadith from Abu Musa, the Prophet spoke of the reward of a truthful Muslim who is worthy of being charged with protecting someone else’s property: “The faithful trustee who gives what he is commanded completely and in full with a good will (takes good care of what is entrusted to him), and who delivers it to the one whom he was told to give it, is regarded as one of the two (i.e., God gives him reward like the owner of the trust) for giving charity.” In a different version of the same hadith, Nasai adds, “A believer is like a wall for another believer; they can lean on and rely upon one another.”31

HONESTY IN SPEECH

An important fundamental of Islamic morality is truthfulness and making every effort toward achieving transparency (this applies to business and personal relations on every level).

The Messenger of God showed great care to ensure that chil- dren acquired the ethic of always speaking the truth. In order to prevent parents from making the mistake of lying to their children or perpetrating any such type of dishonesty with them, the Prophet taught general principles that guide the parent–child rela- tionship. For instance, he said it is unacceptable to mislead or de- ceive children under any circumstances, and warned parents against any type of carelessness in their relationship with their children. There is an interesting hadith about this. ‘Abdullah ibn Amr recalls, “One day my mother called me. God’s Messenger was sitting in our house. My mother told me, ‘Come here and I’ll give you something.’ God’s Messenger asked her, ‘What are you going to give him?’ She answered, ‘I’m going to give him a date.’ So the Prophet said, ‘Be warned, if you had not been planning to give him something, it would have been written in your book of deeds as a lie, a sin.’”32 Abu Hurayra also relates a similar narra- tion: “God’s Messenger said, ‘Whoever says to a child, “Come here, I will give you something,” and then does not give them anything will be accountable for lying.’”33

HONESTY OF CHARACTER

A Muslim’s inner conformity to his or her outer appearance is also critical for integrity. Just as we are to refrain from harmful words, so too must we restrain ourselves from hateful feelings or thoughts. In other words, a Muslim should speak as they think, and act ac- cording to their word; there should be no difference between who they are inside and who they appear to be. The following hadith addresses this aspect of integrity: “A person whose heart is not correct cannot have correct faith. If the tongue does not speak truth, the heart cannot be right, and if the person’s neighbors are not safe from him, he cannot enter Paradise.”34 Here the Prophet teaches that the heart and the tongue should be consistent with each other, and both of them should manifest integrity.

HONESTY IN BUSINESS

When there is consistency between a Muslim’s inner self and outer actions, they will always be honest, both at work and in business. A Muslim must be careful never to cheat or deceive others to gain greater profit or for any other reason.

A hadith handed down by Abu Hurayra reports, “One day the Prophet saw (a man selling) a heap of wheat. He put his hand in- to the pile and found that, while the top was dry, the bottom was damp. He asked the seller, ‘What is this?’ The man said, ‘The rain wet it.’ The Prophet responded, ‘You should put the wet part on top (so people can see it). One who cheats us is not of us.’”35

One of the most unique characteristics of the blessed Companions of the Prophet—perhaps their most important charac- teristic—was their unfailing integrity and righteousness. These qual- ities brought a deep atmosphere of peace and security to their inner lives as well as to their interpersonal relations.

Once Abu al-Hawra asked Hasan ibn Ali ibn Abu Talib, “What have you memorized from God’s Messenger?” He answered, “Turn away from whatever gives you doubts or misgivings, and look at that which does not! For righteousness gives the heart rest, but lies bring uncertainty and suspicion.”36 In a similar narration, Sufyan ibn ‘Abdullah al-Sakafi said, “O Messenger of God, give me such knowledge of Islam that it will suffice me and I will never need to ask anyone else about Islam.” He answered, “Say, ‘I believe in God,’ and then be completely honest in everything.”37

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themculibrary · 3 years

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Weddings + Wedding Planning Masterlist

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Florist/tattooist AU. When Steve and Tony decide to get married Bucky and Natasha volunteer to organise the wedding for them. As it turns out the florist is one Sam Wilson and Bucky really didn’t stand a chance.

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Summary: Wedding planning isn't as easy as it seems, as Wanda and Vision found out. A story about the events leading up to their big day.

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Summary: Sam and Steve get married via a series of escalating dares.

Exile Is Not For Everyone (ao3) - fictorium Pairing: Peggy/Angie Rating: Explicit

Summary: It's an AU based on the Sandra Bullock/Ryan Reynolds movie, 'The Proposal'! So. There's that.

If you haven't seen it then the premise is: bossy lady is a bit foreign, didn't sort out her visa, is now being booted by INS. Unless she can come up with a way to get issued a new and different type of visa, like say a fiancée or spouse type one.

Now just who could save Peggy's bacon in such a situation? Step forward one Ms Angie Martinelli. Only trouble is that INS want immediate proof of their serious relationship, and Angie is heading off to a huge family event. Ever the pal, she insists that Peggy can tag along. Family drama, wedding nonsense, and ridiculous shenanigans ensue.

Here Comes the Bride (ao3) - Something_Magnificent Pairing: Pepper/Tony Rating: General

Summary: Lots of planning, a little crisis, and a few Dum-E related accidents are all part of the wedding of Pepper Potts's dreams... and a dream groom doesn't hurt either. Enjoy the Peppertony wedding fluff that you deserve! Be ready for a surprise at the end!

It was the Fourth of July (ao3) - seratonation Pairing: Steve/Tony Rating: General

Summary: Based on The Proposal. Steve has been Tony’s assistant for 3 years when he finds out that Tony is actually not American and is going to be deported. Tony talks Steve into getting married but Steve insists on seeing his family first. Tony invites himself along to make sure his plan doesn't go awry, but unfortunately Steve’s family is actually pretty amazing.

On Wedding Planning (ao3) - Shadowstar Pairing: Sam/Bucky Rating: Mature

Summary: Sam and Tony take a breather while wedding planning to have a laugh and to snuggle a bit.

Secret Re(Hate)tionship (ao3) - Meatball42 Pairing: Tony/Sam Rating: Teen And Up

Summary: “I’m not going to pretend to date the guy just so the American public will forget that he’s the most prolific assassin of the twentieth century!”

“Sam,” Steve chastised him. “You know he didn’t have a choice in doing those things—”

And yeah, Sam had heard this speech a few dozen times. Honestly, the murderbot thing had nothing to do with him and Barnes not getting along. He just plain didn’t like the dude.

But he did care about Steve.

Six Conversations (ao3) - Ralkana Pairing: Clint/Phil Rating: Teen And Up

Summary: The team finds out about Clint and Coulson.

The Happily-Ever-After Business (ao3) - mambo Pairing: Steve/Bucky Rating: Teen And Up

Summary: After planning perfect weddings for New York's elite, wedding planner Steve Rogers is ready to find love for himself.

But he didn't anticipate falling in love with the tattoo artist who works down the street.

there is nothing for me (but to love you) (ao3) - brandnewfashion Pairing: Steve/Tony Rating: Mature

Summary: "Even now, as they’re standing in the middle of the dance floor, Tony is hyperaware of Steve’s hand in his, and he idly wonders what it would be like to brush his thumb over Steve’s finger and feel the smooth metal of a ring there."

The Wedding Singer (ao3) - npeg Pairing: Steve/Tony, Clint/Natasha Rating: Explicit

Summary: Steve and Bucky are attending Clint and Natasha's wedding. Tony is the wedding singer. The talented, incredibly charismatic wedding singer.

The plot twist? Steve can, and accidentally does, get drunk. This leads to the inevitable.

To Have and to Hold (ao3) - arianapeterson19 Pairing: Steve/Tony, Bucky/Tony, Steve/Bucky, Bucky/Steve/Tony Rating; Teen And Up

Summary: They hadn't meant to hurt him, it just hadn't occurred to Steve and Bucky and talk to Tony first. By the time they did think to talk to Tony, it was too late.

The one where there's a wedding, a break down, and Tony really just needs a hug.

Too Long We Have Tarried (ao3) - kototyph Pairing: Steve/Bucky Rating: Explicit

Summary: Bucky picks up the ring and holds it between them. “Steven Grant Rogers,” he says solemnly. “Will you marry me?”

Wedding Planners (fanfiction.net) - Kouri Arashi Pairing: Pepper/Tony Rating; Teen And Up

Summary: Tony and Pepper are getting hitched. The Avengers decide to chip in to help plan the wedding... whether Pepper wants them to or not.

your eyes look like coming home (ao3) - Kat28 Pairing: Bucky/Tony Rating; Teen And Up

Summary: “Okay, I’m convinced. December 8. Stark Mansion” James says “Save the date!”

#themculibrary #mcu #marvel #fluff #weddings #weddings masterlist #wedding planning #wedding planning masterlist

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milkshakedoe · 5 years

Text

A Proof of the Labor Theory of Value? (Individual Agency and Social Structure)

Adam Smith had “proven” the determination of a commodity’s value through labor with the argument that labor entails effort and that we therefore estimate the value of something according to how much effort is involved in producing it. Here, value is ascribed directly to the rational considerations of isolated individuals. Modern neoclassical economic theory argues in a similar manner, taking utility-maximizing individuals as a point of departure and explaining exchange relationships on the basis of utility estimates. [...] For Marx, on the other hand, it was not the thought processes of individuals that are fundamental, but rather the social relations in which the individuals are embedded at any given time. As he pointedly formulated it in the Grundrisse:

Society does not consist of individuals, but expresses the sum of relationships and conditions in which these individuals stand to one another. (MECW, 28:195)

These relations impose a certain form of rationality to which all individuals must adhere if they wish to maintain their existence within these conditions. If their actions correspond to this rationality, then the activity of individuals also reproduces the presupposed social relations.

Let’s make this connection clear using an obvious example. In a society based upon commodity exchange, everyone must follow the logic of exchange if he or she wants to survive. It is not merely the result of my “utility maximizing” behavior if I want to sell my own commodities dearly and buy other commodities cheaply. Rather, I have no other choice (unless I am so rich that I can choose to ignore exchange relationships). And since I am not capable of seeing an alternative, maybe I even perceive my own behavior as “natural.” When the majority behaves in the manner indicated, they also reproduce the social relations that commodity exchange is based upon, and therefore the compulsion for every individual to continue to behave accordingly.

Marx therefore does not account for his value theory on the basis of the considerations of those engaged in exchange. Contrary to a common misunderstanding, his thesis is not that the values of commodities correspond to the labor-time socially necessary for their production because those engaged in exchange want it to be so. On the contrary, Marx maintains that people engaged in exchange in fact do not know what they’re actually doing (Capital, 1:166-67).

With value theory, Marx seeks to uncover a specific social structure that individuals must conform to, regardless of what they think. The question posed by Marx is therefore completely different than that posed by classical or neoclassical economics; in principle, Adam Smith observes a single act of exchange and asks how the terms of exchange can be determined. Marx sees the individual exchange relation as part of a particular social totality — a totality in which the reproduction of society is mediated by exchange — and asks what this means for the labor expended by the whole society.

Michael Heinrich, An Introduction to the Three Volumes of Karl Marx’s Capital

#q #polecon #critecon

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xmasqoo-haineke · 4 years

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Abstract

SAGE Open October-December 2013: 1–11 © The Author(s) 2013 DOI: 10.1177/2158244013506446 sgo.sagepub.com

One consequence of the advent of cyber communication is that increasing numbers of people go online to ask for, obtain, and presumably act upon advice dispensed by unknown peers. Just as advice seekers may not have access to information about the identities, ideologies, and other personal characteristics of advice givers, advice givers are equally ignorant about their interlocutors except for the bits of demographic information that the latter may offer freely. In the present study, that information concerns sex. As the sex of the advice seeker may be the only, or the predominant, contextual variable at hand, it is expected that that identifier will guide advice givers in formulating their advice. The aim of this project is to investigate whether and how the sex of advice givers and receivers affects the type of advice, through the empirical analysis of a corpus of web-based Spanish language forums on personal relationship difficulties. The data revealed that, in the absence of individuating information beyond that implicit in the advice request, internalized gender expectations along the lines of agency and communality are the sources from which advice givers draw to guide their counsel. This is despite the trend in discursive practices used in formulating advice, suggesting greater language convergence across sexes.

Keywords

gender role expectations, gender stereotypes, online advice, Spanish language

Introduction

In his book L’existentialisme est un humanisme, Sartre (1946) tells the following anecdote: During World War II (WWII), a former student asked his advice on whether he should join the Résistance and leave behind his widowed mother, or stay with her and neglect his patriotic duties. Sartre’s advice was, “You are free. Choose.” For Sartre, the moral of the story is that, when someone solicits advice, they have already chosen the answer they want, as the advice they wish to receive guides the selection of advice giver. If Sartre’s observation was ever right, in cyber communication it no longer holds. Increasing numbers of people go online to ask for, obtain, and presumably act upon advice dispensed by unknown peers, mindful or not of the potential risks involved in this practice (e.g., erroneous information, abusive lan- guage or content, dangerous emotional manipulation from the advice giver, or receiver, or both).

Just as online advice seekers may have to or may choose to ignore the identities, ideologies, worldviews, and other personal characteristics of advice givers, advice givers are similarly positioned with information about the interlocutors asking for advice, except for the bits of demographic infor- mation that are sometimes freely offered or given away in posts (e.g., age, gender, and some personal circumstances revealed in the questioning). The advice they offer is thus not guided by what they think the advice seeker wants to hear (as

in Sartre’s interpretation of his experience above) but on what they think will be relevant or appropriate to an unknown interlocutor. Thus, advice is formulated on the basis of very limited contextual information and the few demographic fac- tors their interlocutors reveal.

A number of researchers have shown that insufficient information about individuals or situations tends to trigger from others stereotypical inferences and responses. Thus, Kunda and Sherman-Williams (1993) propose that, “in the absence of other information, expectations about an individ- ual will be guided by stereotypical beliefs about categories such as his or her profession, ethnicity, or gender” (p. 90). When it comes to online advice, given that the only piece of demographic information advice seekers provide is their sex, sex becomes a salient feature in the interaction. We can spec- ulate that the salience of gender norms is likely to influence the nature of advice offered, and thus advice givers will for- mulate responses based on their internalized gender role expectations and stereotypes, which may be triggered uncon- sciously or automatically.

1Griffith University, Nathan, Queensland, Australia

Corresponding Author:

Susana A. Eisenchlas, School of Languages and Linguistics, Griffith University, Nathan Campus, Nathan, Queensland 4111, Australia. Email: [email protected]

SAGE Open

Gender Stereotypes

“Gender roles” have been described as society’s shared beliefs that apply to individuals on the basis of their socially identified sex (Eagly, 2009) and are thus closely related to gender stereotypes. Stereotypes can be conceptualized as the descriptive aspects of gender roles, as they depict the attri- butes that an individual ascribes to a group of people (Eagly & Mladinic, 1989). Stereotyping is often seen as necessary, as it is a way of simplifying the overwhelming amount of stimuli one constantly receives from the world (Ladegaard, 1998), constraining potentially infinite numbers of interpre- tations (Dunning & Sherman, 1997). Another line of inquiry extends the function of stereotypes from the interpretation to the rationalization and justification of social practices (Allport, 1954; Hoffman & Hurst, 1990; Tajfel, 1981). Common to these interpretations is the view that the result- ing representation is usually selective, distorted, and often oversimplified.

Stereotypes of men and women commonly reflect Bakan’s (1966) distinction between two dimensions, often labeled agency, or self-assertion, and communion, or connection with others (Eagly, 2009; Jost & Kay, 2005; Rudman & Glick, 2001). Men are generally thought to be agentic—that is, competent, assertive, independent, masterful, and achieve- ment oriented, while women are perceived as inferior to men in agentic qualities. Conversely, women are generally thought to be communal—that is, friendly, warm, unselfish, sociable, interdependent, emotionally expressive and rela- tionship oriented—while men are perceived as inferior in communal qualities (Eagly & Mladinic, 1989). Empirical studies investigating the extent to which gender stereotypes apply have consistently found that their content is heavily saturated with communion and agency (Eagly & Mladinic, 1989; Eagly & Steffen, 1984; Langford & MacKinnon, 2000; Rudman & Glick, 2001; Spence & Buckner, 2000). Masculine and feminine stereotypes can be seen as complementary in the sense that each gender is seen as possessing a set of strengths that balances out its own weaknesses and supple- ments the assumed strengths of the other group (Cameron, 2003; Jost & Kay, 2005). The alleged complementarity of attributes serves to reinforce male superiority and female subordination as it naturalizes these beliefs, thus making them acceptable to men and women (Jost & Kay, 2005; Rudman & Glick, 2001). W. Wood & Eagly (2010) further suggest that these distinctions appear to be pancultural, a strong claim that requires empirical investigation.

Gender roles are descriptive and prescriptive (Eagly, 2009). The descriptive aspect, or stereotype, tells men and women what is typical for their sex in particular contexts and situations. The prescriptive aspect tells them what is expected or desirable (Rudman & Glick, 2001). Prentice and Carranza (2002) illustrate this claim:

The stereotypic belief that women are warm and caring is matched by a societal prescription that they should be warm and

caring. Similarly, the stereotypic belief that men are strong and agentic is matched by a societal prescription that they should be strong and agentic. (p. 269)

Violations of gender role expectations are met with criti- cism and penalized (Prentice & Carranza, 2002; Rudman & Glick, 2001). Furthermore, societal gender prescriptions tend to be internalized and thus self-imposed to a certain extent (Postmes & Speares, 2002). Thus, W. Wood and Eagly (2010) suggest that the power of gender roles is their embed- dedness “both in others ‘expectations thereby acting as social norms and in individuals’ internalized gender identities, thereby acting as personal dispositions” (p. 645). This explains, at least partly, the potency and stability of gender expectations that seem to endure despite changes in tradi- tional gender relations we have experienced in recent decades, and the finding that gender stereotyping appears to be equally strong among women and men (Blair & Banaji, 1996; Rudman & Glick, 2001).

Kunda and Sherman-Williams (1993) claim that stereo- types affect impressions even in the presence of individuat- ing information, by affecting the construal of that information. Similarly, Dunning and Sherman (1997) argue, on the basis of a series of experiments they conducted, that specific infor- mation about individuals does not reduce the impact of ste- reotypes, as stereotypes often lead people to make tacit inferences about that information. They found that these inferences alter the meaning of the information to affirm the implicit stereotypes people possess. Moreover, experimental research on stereotypical beliefs about social categories has shown the strong impact they have, even in the absence of conscious endorsement (Jost & Kay, 2005; W. Wood & Eagly, 2010). Dunning and Sherman poignantly refer to this phenomenon as an “inferential prison” and wonder whether stereotypes are “maximum security prisons, with people’s inferences and impressions of the person never escaping far from the confines of the stereotype” (p. 459), or whether

people can escape these prisons as knowledge increases. Language is one area where gender roles and expectations can be constructed and reproduced. The notions that through language women exhibit same-sex solidarity and “support” whereas men harass and “control” (Fishman, 1978) or that women talk to foment or enhance relationships, while men talk to solve problems, are among the most entrenched gen- eralizations found in popular culture and are widely exploited by the advertising industry, among other media (Talbot, 2000). These views, however, have been challenged in recent language and gender literature. For instance, Eckert and McConnell-Ginet (1992) argue that these gendered portray- als derive from research on the American White middle class and are far from being universal. Verbal practices that contra- dict the stereotypical generalizations have been documented by Ochs (1992) in her study of Western Samoan households, by Bierback (1997) in her study of a Barcelona neighbor- hood association, by Morgan (1991) in a study of African American discursive practices, and by Macaulay (2001) in

Eisenchlas

her study of political radio and television interviews, among others. Research on gendered practices in Computer Mediated Communication (CMC) has also yielded conflict- ing results; while some studies report correlations between gender and language used online (e.g., Herring, 1993, 2000, 2004), others do not (e.g., Huffaker & Calvert, 2005).

These contradictory findings suggest that gendered lin- guistic practices are highly context-specific, and that the context of the interaction may be more important than gender per se in determining linguistic behavior (Cameron, 1992; Rodino, 1997). Thus, rather than looking for binary categori- zations of gendered behaviors, current scholarship focuses on localized instances, and on how gender is socially per- formed, co-constructed, and negotiated in interactions (Butler, 1990; del-Teso-Craviotto, 2006, 2008; Macaulay, 2001). The concept of Communities of Practice (CofP) has been particularly fruitful in examining the construction of gender through language. CofP has been defined as “an aggregate of people who come together around mutual engagement in some common endeavour. Ways of doing things, ways of talking, beliefs, values, power relations—in short, practices emerge in this course of mutual endeavour” (Eckert & McConnell-Ginet, 1992, p. 464). Participants in the present study do not constitute a community in the strict sense of the term as their interactions are usually limited to a single exchange, which is insufficient to develop common practices. It is likely then that in giving advice, participants are drawing on preexisting norms of how this speech act should be expressed, rather than on their knowledge of coparticipants in the interaction or the norms of the particular group.

Gender and Prosocial Behaviors

“Prosocial behaviours” are “behaviors consensually regarded as beneficial to others,” and include actions such as helping, sharing, comforting, guiding, rescuing, and defending (Eagly, 2009, p. 644). Advice giving, the topic of this article, can be considered as one type of prosocial behavior.

Although experimental studies on prosocial behaviors have shown that men and women readily help others in need, beliefs about gender roles lead to the expectation that differ- ences in helping behavior would obtain across genders: Women will approach help in ways that are primarily com- munal, whereas men will have primarily an agentic focus. Outside of academia, these notions have been popularized by books such as You Just Don’t Understand (Tannen, 1990), which claim that men “report talk,” that is, they talk to solve problems, while women “rapport talk,” that is, they talk to foment or enhance relationships. Grey (1992), in the book that became probably the biggest seller in its category, Men Are From Mars, Women Are From Venus, endorses these dis- tinctions and claims that these differences in communication

big an effect on the type of advice offered as the sex of the advice giver, in particular, in situations where extragender variables are unknown and the only salient variable is sex.

One area where these expectations can be explored is in computer-mediated interactions among strangers. Following its wide expansion across all demographics, the Internet was initially hailed as an inherently democratizing medium that would enable access to all those with literacy skills and tech- nological savvy, making social differences irrelevant or invisible online. Contrary to early expectations, however, claims of widespread gender equality have not been sup- ported by most research on online interaction (Harp & Tremayne, 2006; Herring, 2000). Indeed, a growing body of research examining chats, forums, and listservs has found that certain phenomena associated with stereotypical charac- terizations of gendered linguistic behavior were not dimin-

3 ished but actually reinforced online. Thus, if the type of

advice is guided by implicit gender stereotypes, there is little reason to believe that the medium of interaction will impose dramatic departures from societal norms. Rather, it is expected that off-line gender dynamics will likely be repro- duced online and that gender expectations found off-line will creep into online interactions.

The Present Study

To test whether the distinction between expectations of agency and communality obtains outside the English speak- ing environment, this study extends the discussion into Spanish language, by investigating whether there is a rela- tionship between gender and the type of advice people give and receive online from unknown interlocutors. Its particular concern is advice on difficulties in intimate relationships. Previous studies on advice giving (online and off-line) have examined expert–nonexpert interactions (e.g., DeCapua & Findlay Dunham, 1993; Hudson, 1990; Locher, 2006), where issues of power, hierarchy, or expertise can play a significant role in advice givers’ linguistic expressions (Vine, 2009). Peer-to-peer advice among strangers has received signifi- cantly less attention.

The present study is part of a larger investigation explor- ing gendered linguistic practices in peer-to-peer online advice giving, focusing on the discursive formulation of advice tokens in the Spanish language (Author, 2012). It was expected that, if stereotypical characterizations of gendered behavior hold (e.g., Tannen, 1990), considerable differences between men and women would be found in the formulation of advice on relationships difficulties, with men being con- cise and direct and women being more emotionally expres- sive, exhibiting higher displays of emotional language and higher levels of indirectness to protect others’ feelings. These expectations were not supported, as no significant differ- ences were found in the discursive formulation4 of advice dispensed by males and females. Instead, the data showed that males and females were very direct in their advice,

2 ized expectations, the sex of the advice seeker should have as

across genders are universal.

Moreover, if these are internal-

SAGE Open

favoring bald directives over all other possible linguistic expressions. Furthermore, it was expected that the sex of the addressee would trigger different responses in terms of directness and politeness, with men receiving advice expressed in blunter, more direct formulations. Contrary to expectations, the sex of the addressee did not make a signifi- cant difference, as males and females were equally forward and direct when dispensing advice to either sex. Thus, the expectation that there would be marked differences in the language used online by males and females, as suggested by previous research (Herring, 1993 and subsequent work; Selfe & Meyer, 1991), was not met.

The lack of attested differences in the discursive formula- tion of advice in online interactions, however, need not cor- relate with lack of gender differences in the type of advice. As shown in the literature, implicit gender role stereotypes can be activated when identifying information is minimal (Kunda & Sherman-Williams, 1993). In the data analyzed in this article, the only demographic information that partici- pants explicitly provided about themselves was their sex, and thus it is expected that the sex of the discussants will be a salient factor in the interaction. Thus, the present study seeks to contribute epistemically to this area through an examina- tion of the effect of the sex of online interlocutors on the type of advice given to them, that is, what type of advice is given to males and females—not just what type of advice they pro- duce—and to identify whether implicit stereotypes play a role.

Based on the above discussion, the following hypotheses were formulated and tested in the present study:

Hypothesis 1: There will be a difference between the advice given by men and by women. Hypothesis 2: Men will be more likely to be advised to act and women to communicate.

Hypothesis 3: There will be a difference in the type of talking advice given to men and to women. Hypothesis 4: As advice givers and as interlocutors, women will exhibit more emotional disclosure and dis- play than men.

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phree-izi · 1 year

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If you can leave a "bad"/toxic relationship, but don't....you are not a victim. Most people don't realize how they actually relate to the person they decide to be in a relate-tionship with. They focus on the other person as the villain, feeding their victim mentality.....all while they are the ones who stay with them. Taking responsibility for who we chose to share time and space with, says more about us than the other person.

(⁠✿⁠^⁠‿⁠^⁠)

#freedom #harmonic vibes #earth girl #individual #life #beauty #scorpio #introvert #infp #emotional maturity #relate tionship #relationship

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aleesblog · 5 years

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The Konstantin Tretiakoff centenary (1919-2019)

The black stuff and Konstantin Nikolaevich Tretiakoff

Movement Disorders

Historical Review The Black Stuff and Konstantin Nikolaevich Tretiakoff

Andrew J. Lees, MD,1* Marianna Selikhova, MD,1 Luiz Augusto Andrade, MD,2 and Charles Duyckaerts, MD3

Abstract: Konstantin Tretiakoff’s doctoral dissertation “Contribution a l’Etude de L’Anatomie pathologique du Locus Niger de Soemmering avec quelques de ́ductions relatives a` la pathoge ́nie des troubles du tonus musculaire et De La Maladie de Parkinson” (A Study of the Pathological anatomy of the locus niger of Soemerring and its relevance to the pathogenesis of changes in muscular tone in Parkinson’s disease) published in 1919 earned him a silver medal awarded by the University of Paris but failed to gain him the recognition its importance deserved. Despite belated acknowledgment of the importance of his findings Tretiakoff received little acclaim during his life and there have been no biographical accounts written in English or French. Fifty years after his death it seems appropriate to relate some aspects of his interesting peripatetic life and recognize the continuing relevance of his pioneering research on “the black stuff” to our understanding of Parkinson’s disease.

Introduction

Konstantin Tretiakoff was born in Novvy-Margelan in Russia on December 26, 1892, the son of a military doctor who had taken part in the first expedition to the Pamirs and who later served as a senior hospital physi- cian in Siberia carrying out research in both physiology and pathology. The family was part of the Russian in- telligentsia and held liberal democratic views which were to lead to their persecution after the 1905 events of Bloody Sunday. Both the young Konstantin, and his elder brother who was studying law in St. Petersburg were involved in demonstrations against the Tsar. Konstantin was forced to take external examinations at his college in Irkutsk and following his brother’s expulsion from the university for political agitation their father decided that it would be more prudent and certainly safer for his sons to continue their education in France. Konstantin was admitted as an externe in 1913 by L’Assistance Publique des Hopitaux de Paris and first worked at the Hopital des Enfants under Professor Kir- misson. Perhaps it is not surprising that having recently arrived from Russia he failed the highly competitive concours examinations to become an interne, coming 255th out of 294 candidates. However, as an externe his early zeal and interest in neuropathology was noted by his teachers and in 1917 he was appointed Chef du Laboratoire de la Clinique des Maladies du Systeme Nerveux in the service of Professor Pierre Marie. Although allowed to attend the wards with Henri Meige his main responsibility lay in the laboratory. At that time, laboratory work in Paris was considered a menial chore, unpopular, and inferior to any sort of post with clinical responsibility. In marked contrast to Germany, clinical neurology reigned supreme and the hospital ward was the focus of research. Tretiakoff also had the good for- tune to spend several months working in the Salpetrierelaboratory with another foreigner the Rumanian neurol- ogist Georges Marinesco (1863–1938) and it may have been he who suggested the topic of his thesis. The First World War was coming to an end and epidemic encephalitis lethargica, the sleepy sickness, was ravaging the globe. Tretiakoff had ample opportunities to examine brain material from these cases, observing that latent and remittent forms occurred and keeping an interest in this mysterious disease throughout his working life.

In 1893, Blocq and Marinesco had published a brief case report describing a 38-year-old man who had died with unilateral Parkinsonism and was found to have what they described as a noisette at autopsy; an enucleated tuberculoma the size of a hazelnut which had selectively damaged the substantia nigra. The corticospinal tract and superior cerebellar peduncle were pristine and the crus pedunculi undamaged. The authors alluded to a verbal communication from Charcot about another case of hemiparkinsonism due to a tumor compressing the cere- bral peduncle.1 These and other observations were probably instrumental in leading Edouard Brissaud, Charcot’s successor at the Salpetriere to speculate that an ischemic lesion in the substantia nigra was the cause of Parkin- son’s disease and that the nigra was involved in the regulation of muscle tone. He conceded that this notion was speculative but in Pascal’s words “a wise ignorance which recognized itself.”2 For the next 20 years little further notice was paid to the substantia nigra and in relation to Parkinson’s disease most interest focused on the ansa lenticularis and the corpus striatum. In 1919, Tretiakoff defended his thesis successfully and was awarded his doctorate. His research had involved the examination of the substantia nigra in 54 brains, nine of which had paralysis agitans and three postencephalitic Parkinsonism. In the six paralysis agitans cases and an additional atypical case he reported marked loss of the pigmented nigral neurones with swelling of cell bodies, “grumous” degeneration and neurofibrillary alterations. In some of the surviving nigral cells he noted inclusion bodies which he called “corps de Lewy” in recognition of Friedrich Lewy’s description 7 years earlier of similar inclusions in the dorsal vagal nucleus.3 In the cases of von Economo’s disease he also found severe devastation of the substantia nigra with hyaline and granular degen- eration in the few surviving cells (Fig. 2–4). After a careful and critical analysis of other available contem- porary neurological opinions he concluded that the substantia nigra was constantly affected in Parkinsonism and that this finding was invariably associated with senile changes and vascular pathology in other parts of the brain. He also stated that the findings were not specific for Parkinsonism and that the locus niger could be dam- aged in other disorders associated with disturbances of muscular tone like spasmodic torticollis and chorea.4 Tretiakoff’s thesis was published at a time of renewed interest in maladie de Parkinson stemming from the pandemic of epidemic encephalitis lethargica which had led to a marked increase in the numbers of cases of Parkinsonism being seen in neurological practice. It was a main topic of debate at the Paris Neurological Society

in 1921 where Lhermitte and Cornil reported the patho- logical findings in four further cases of paralysis agitans claiming the most consistent lesions to be in the cerebral cortex and in the floor of the fourth ventricle. They acknowledged Tretiakoff’s important findings but stated they had found marked nigral loss in some brains without a clinical history of Parkinsonism casting doubt on the relevance of the lesion to clinical symptomatology.5 In the discussion that followed, Tretiakoff defended his thesis that severe lesions in the nigra best answered the prerequisites of constancy and absence of contradictory cases in explaining the neurological features of Parkin- sonism. He felt that the brains where nigral lesions had been found without Parkinsonism had additional cortico- spinal lesions or raised intracranial pressure that may have masked any extrapyramidal signs during life. He also reminded the audience of Gordon Holmes findings in 1904 that Parkinsonism might not occur for several months after a vascular lesion of the substantia nigra.6 Little did Tretiakoff realize that his very first adventure into medical research would be his most significant and prove ultimately to be one of the most important neuro- pathological findings of the twentieth century. Jean Lher- mitte must have been convinced by the young Russian’s arguments since he later wrote in 1925: “None of the numerous cases of Parkinson’s disease we have studied lacked the nigral lesion of Tretiakoff. This lesion is already visible with the naked eye and is characterized by a loss of the pigmentation of the locus niger.”7

The Hospicio de Juquery was founded in 1896 by Professor Franco de Rocha on the site of a farm 60 km from the rapidly growing town of Sao Paolo, Brazil. By the twentieth century it had become one of the largest mental hospitals in the world with up to 20,000 inmates, many living in primitive accommodation on the outskirts of the farm and most never receiving formal medical attention. The hospital had become a refuge for many desperate homeless people from the region and a haven for alcoholics and criminals. In 1921, a young Brazilian psychiatrist Antonio Carlos Pacheco e Silva was sent to L’Hopital Salpetriere to study neuropathology in preparation for the inauguration of the planned Pathological Anatomy Laboratory at Juquery. While in Paris, he befriended Tretiakoff who agreed to return with him to Brazil. Hundreds of autopsies were being carried out already by the local staff and the new laboratory had been fitted with state of the art microscopes and histoogical equipment for tissue preparation. Despite the attraction of these modern working facilities it must have been a momentous decision for the young Russian to leave the relative security of France to travel to the New World and live on a remote farmstead along side thou- sands of mentally ill people. In truth, however, he may have had little choice as it is likely that his career prospects without the internat and failure to complete the externat would have precluded his academic advance- ment in Paris. Little is known about his personal rela- tionships with the despotic Pierre Marie but there is nothing to suggest that he was one of the “patron’s” chosen proteges. On his arrival in Brazil, Tretiakoff threw himself into his work spending considerable amounts of time on the wards and in his spare time collaborating with colleagues to set up a new journal “Memorias do Hospicio de Juquery” published annually in Portuguese and French and reminiscent of the highly successful “La Nouvelle Iconographie de la Salpetriere.” The early issues of Memorias are full of Tretiakoff’s research and embrace a wide range of topics including some further interesting observations on encephalitis le- thargica. During his stay in Brazil he kept in close contact with a number of Russian neurologists but par- ticularly with Vladimir Bechterev (1857–1927) who wrote to him shortly after his arrival in The New World.8

“Dear Konstantin Nikolaevich, Thank you for your letter of 11th of November 1923.

If ever you consider leaving Saint Paulo and returning to

Leningrad (Petrograd)—you will without fail be able to gradually settle here and continue your study of the subjects you are interested in. I have done my best to ensure your Russian citizenship will be reinstated, which would enable you to come to Russia. However, in the event you still do not have relevant papers in your possession I suggest you apply at the Science Head Office in Moscow, 6 Sretenskyy Avenue.

Yours sincerely, Bekhterev 31 March 1924”

Charles Foix who had also taken part in the discus- sions at the Paris Neurological Society published with Nicolescu a monograph on the basal ganglia concluding that in paralysis agitans the substantia nigra showed constant changes with atrophy, vacuolation, neurofibril- lary change, and Lewy bodies and that similar changes occurred in the locus coeruleus, pigmented cells of the dorsal nucleus of the vagus and the substantia innomi- nata. Foix also considered that the globus pallidus and to a lesser degree the corpus striatum were damaged. Freeman in the same year, also emphasized the importance of the substantia nigra lesion. However, although it was readily accepted that destruction of the pars compacta of the substantia nigra was the recognized basis of the symptoms of von Economo’s disease, its role in the pathogenesis of Parkinson’s disease was not universally accepted. The prevailing view, which was supported by the findings of the Vogts, was that the globus pallidus and the corpus striatum were the most important lesions. By 1926, Tretiakoff’s contract in Brazil had finished and he returned to Europe where he familiarized himself with neurological institutes in Vienna and Rome and attended congresses in Paris, Turin, and Dusseldorf, all the time hoping to make contacts which would secure him a post back in Russia. During this period of insecurity he was offered an associate professor post in the Department of Psychiatry at Johns Hopkins University in Baltimore in the United States but having learned that his Russian citizenship had been restored he declined the opportunity and arrived in Leningrad in September 1926 where he was given a temporary post at Bechterev’s Psychoneurological Institute and simultaneously appointed as a visiting neurologist at the State Radiological Institute and Mechniev Hospital. In 1931, he became eligible for a professorial post and was almost immediately appointed Chairman to the new Department of Neuropathology at the Saratov Medical Institute where he would spend the rest of his working life (Fig. 1).

Saratov is a picturesque industrial Russian port of 7,500 people situated on the shores of the Volga, 1,000 km south west of Moscow between Ukraine and Kaza- khstan. It is known as “the city of students” and its Medical Institute had already been established for 20 years when Tretiakoff arrived to take up his post. He soon built up a reputation as a professor of high standing, a learned clinician, talented scientist, and a remarkable pedagogue. He was able to use his considerable expertise in the anatomoclinical method of the Salpetriere school to great effect and he was regarded as a master in the art of scrupulous history taking and the making of rare and challenging diagnoses. In his teaching, he would empha- size the importance of considering even the most insignificant of symptoms and the heterogeneous clinical picture of some patients who turned out to have similar pathological abnormalities at autopsy. In common with many neurologists of his day he conducted his own postmortem examinations. He continued to work on von Economo’s disease and during the Second World War he studied posttraumatic Parkinsonism in the wounded sol- diers in his wards. He was a pioneer in the study of cerebrospinal fluid and an enthusiastic therapist devoting much of his time to setting up a treatment center.9

In 1938, the detailed examination of the substantia nigra promised by the Vogts was finally carried out in their laboratory by Hassler, who examined the original 10 cases, nine new paralysis agitans cases and eleven with postencephalitic Parkinsonism. His conclusions questioned current views and those of his teachers Cecile and Oscar Vogt. In three of the cases of paralysis agitans, the globus pallidus was normal and in another two the corpus striatum was unaffected. In contrast he found that the central cell groups of the pars compacta which he termed Spedd and Spezz were severely lesioned and the surviving cells contained numerous Lewy bodies thus vindicating and extending Tretiakoff’s seminal research. Despite this standard textbooks of neurology, continued to emphasize the striatal and pallidal lesions in Parkinson’s disease and blur the pathological differences with post encephalitic Parkinsonism.

In 1945, Tretiakoff was elected as an Associate to the Soviet Academy of Sciences and he continued to be an active corresponding member of several other European Neurological Societies, publishing more than a third of his hundred or so publications in French. He was a highly cultured man, fond of literature, passionate about the theater, and a connoisseur of music. He was fluent in four languages and kept up to date with the world’s latest neurological advances. He was described by his colleagues as a cheerful, astute, sociable, and hospitable man who loved nothing more than to have his students round to his home where he would entertain them with his witty stories and jokes. In 1954, after survivingStalin’s “Reign of Terror” and the World War he became seriously ill and was forced to delegate many of the clinical duties in the hospital to two of his able female assistants. By the 1950s, the constancy of the lesion in the pars compacta of the nigra and the inconsistency of striatal and pallidal lesions began to be generally acknowledged although the precedence of Tretiakoff’s seminal findings was not always acknowledged.

At the bicentenary celebrations of James Parkinson’s birth in 1955 J. Godwin Greenfield, the first neuropathol- ogist at the National Hospital for Nervous Diseases Queen Square concluded: “Paralysis agitans in its clas- sical form is a systemic degeneration of a special type affecting a neuronal system whose nodal point is the substantia nigra. The cause of this neuronal degeneration remains a problem whose solution may be found in enzyme chemistry or some other new field of investiga- tion.” A year later it was Greenfield who was responsible for finally honoring Tretiakoff for his major contribution to the understanding of Parkinson’s disease at the International Congress of Neuropathology in London, a few months before the Russian’s death at the age of 64. Within another year Greenfield’s predictions would be confirmed with Bertler and Rosengren’s histofluorescence studies demonstrating the ascending nigrostriatal dopamine bundle and brain homogenization studies con- firming severe nigrostriatal dopamine loss in Parkinson’s disease findings which would revolutionize the medical treatment of the malady and provide hope for chemical modifications of all neurodegenerative disease.

The substantia nigra continues to be of great interest to neuroscientists involved in unraveling the pathogenesis of Parkinson’s disease. There is continuing and increas- ing support for a direct relation between the severity of bradykinesia and the degree of pars compacta nigral loss.10 After a century of neuropathological endeavor this remains the only robust clinicopathological correlation. The nerve cell loss in Parkinson’s disease is most severe in the ventrolateral nuclear groups with relative preservation of the dorsal tier contrasting with the distribution of the milder nigral loss associated with aging.11 Elderly individuals who die without signs of Parkinsonism and are found to have -synuclein pathology and Lewy bodies in the nigra have greater neuronal loss in the ventro- lateral nigral tier than age matched controls.12 The mi- croarchitecture of the substantia nigra is highly complex with the 40% of dopaminergic neurons in the five laby- rinthine and branched calbindin 28k weakly immunore- active nigrosomes bearing the earliest brunt of neuronal damage (especially nigrosome 1 located in the caudal and mediolateral zone). It is of interest that neurones in the calbindin rich matrix of the nigra which contains the remaining 60% of dopamine cells mainly project to the ventral striatum and limbic regions and are not expressed in cells projecting to the dorsolateral motor putamen.13 In contrast, the G-protein-coupled inward rectifying current potassium channel type 2 protein (Girk2) is found in abundance in human ventrolateral tier tyrosine hydroxylase positive dopamine neurones in the nigrosome which project to the dorsolateral putamen and synapse with dopamine D2 receptors. In the weaver mouse mu- tant where all the calbindin poor dopaminergic neurones are lost in the first weeks of life a mutation of Girk2 protein is present.14

Tretiakoff is still remembered fondly in Saratov as a fine Chairman of Neurology and innovator but is largely forgotten elsewhere apart from the mandatory citation of his research in any landmark review of current understanding of the enigma of Parkinson’s disease. It may be true that his colleagues and teachers at the Salpetriere were instrumental in his choice of research topic and in the production and correction of his eloquent thesis but it seems clear from his subse- quent career that he was a talented and inquisitive physician with a particular skill in laboratory research. Many mysteries remain including the lack of clinical correlation of bradykinesia with the severity of nigral cell loss in post encephalitic Parkinsonism and probably also in autosomal recessive Parkinsonism.15 This may be explained by a pathogenic role of -synuclein or some as yet unidentified process of cell damage present in Parkinson’s disease which does not occur in these other causes of nigral devastation. There is now renewed interest in the autonomic, sensory, cognitive, and behavioral symptoms of Parkinson’s disease with a hypothesis that the substantia nigra may be damaged

relatively late in the disease process.16 For the mo- ment, however, the substantia nigra continues to hold center stage in our continuing search for better treatments. To the clinician, Parkinson’s disease is still a disabling disorder of movement characterized by progressive slowness and decay of the amplitude of repetitive movements, cogwheel and lead pipe rigidity, a coarse pill rolling rest tremor, and delayed balance problems. Whether dementia, a symptom frequently associated with Parkinson’s disease older than 70 years of age should be considered an integral component of the primary disease process remain to be determined. If it is simply the result of a double hit occurring in the context of the pathological changes associated with aging combined with subclinical pathological lesions outside the nigra then the aim of restoring the damaged nigra with dopaminergic grafts and trophic factors remains a realistic therapeutic goal. Success will depend on further painstaking work with modern technology to further unravel the microanat- omy and pathological neurochemistry of the “black stuff” and build on the pioneering study of Konstantin Tretiakoff 100 years ago.

Acknowledgments: We are particularly grateful to Profes- sor Gusev, the President of the All-Russian Neurological So- ciety and his colleague Dr. Aristova, Associate Professor of the Russian State Medical University who kindly provided us with bibliographic documents and to Professor O. N. Voskresen- skaya of Saratov Medical University for supplying the photo- graph of Constantin Tretiakoff.

REFERENCES

Blocq P, Marinesco G. Sur un cas de tremblement parkinsonien hemiplegique symptomatique d’une tumeur du peduncule cere- brale. Rev Neurol 1894;2.

Brissaud E. Nature et pathogenie de la maladie de Parkinson (lecon 23). In: Masson, editor. Lecons sur les maladies du systeme nerveux. Masson, Paris: Recueilles et publiees par Henry Meige; 1895. p 488-501.

Lewy F. Paralysis agitans. I. Pathologische anatomie. In: Lewan- dowsky M, editor. Handbuch der neurologie. Berlin: Springer; 1912. p 920-933.

Tretiakoff C. Contribution a l’etude de l’anatomie pathologique du locus niger de Soemmering avec quelques deductions relatives a la pathogenie des troubles du tonus musculaire et de la maladie de Parkinson. Paris: Paris; 1919.

L’Hermitte J, Cornil L. Recherches anatomiique sur la maladie de parkinson. Rev Neurol (Paris) 1921;28:587.

Holmes G. On certain tremors in organic cerebral lesions. Brain 1904;27:327.

Klippel M, Lhermitte J. Les syndromes sous-corticaux. Nouveau Traite de Medecine, ed. W.F.a.T.P. Roger GH. Vol. XIX. Paris: Masson et Cie; 1925.

Popovian M, Molchanov B, Tretiakoff KN. 1978: Saratov Medical University. p 16.

Nikiforov A, Konovalov A, Gusev E. Extrapyramidal diseases in clinical neurology. Moscow; 2002. p 526.

Movement Disorders, Vol. 23, No. 6, 2008

Greffard S, Verny M, Bonnet AM, et al. Motor score of the unified Parkinson Disease Rating Scale as a good predictor of Lewy body-associated neuronal loss in the substantia nigra. Arch Neurol 2006;63:584-588.

Fearnley JM, Lees AJ. Ageing and Parkinson’s disease: substantia nigra regional selectivity. Brain 1991;114 (Part 5):2283-2301.

Gibb WR, Lees AJ. The relevance of the Lewy body to the

pathogenesis of idiopathic Parkinson’s disease. J Neurol Neuro-

surg Psychiatry 1988;51:745-752.

Damier P, Hirsch EC, Agid Y, Graybiel AM. The substantia nigra

of the human brain. II. Patterns of loss of dopamine-containing neurons in Parkinson’s disease. Brain 1999;122:1437-1448.

14. Mendez I, Sanchez-Pernaute R, Cooper O, et al. Cell type analysis of functional fetal dopamine cell suspension transplants in the striatum and substantia nigra of patients with Parkinson’s disease. Brain 2005;128:1498-1510.

15. Gibb WR, Lees AJ. The progression of idiopathic Parkinson’s disease is not explained by age-related changes. Clinical and pathological comparisons with post-encephalitic parkinsonian syn- drome. Acta Neuropathol (Berl) 1987;73:195-201.

16. Braak H, Bohl JR, Muller CM, Rub U, de Vos RA, Del Tredici K. Stanley Fahn Lecture 2005: The staging procedure for the inclusion body pathology associated with sporadic Parkinson’s disease reconsidered. Mov Disord 2006;21:2042-2051.

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witnessmarie · 7 years

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Rela(tionships) To Relate

So last night, I broke up with my fiancé of 3 years...Our lease has been up since May 1st. I haven’t had a job since Mid-March which, of course, made things semi worse for each other. Though we were expecting $6,000 in taxes to start up our music business which was my main reason why I resigned. As you can imagine we didn't receive it so instead of gaining prosperity we were losing. That arose frustration, along with questions and concern for our relationship. I would've helped out a lot sooner if morale wasn’t a factor. If he followed through with a plan that was set out I’m sure we would be fine, but from day one he’s been doing this. Creating plans that are never followed through and that’s okay to an extent. My heart feels I’ve wasted a few years of my soul-giving for someone I barely even know. Crazy to think how much of my world he was and probably still is. All my life I was set and stone on the quote “Everything Happens For A Reason“ and that has never changed about me. Ever. If negative energies are occurring and re-occurring within the relationship talk it through, no matter how late it is. Find out what it is, don’t hate on each other, ask about each other’s limits! Ask what you both want out of the relationship! That is what a relationship is all about! DO NOT leave each other hanging and fall sleep on one another. Sure.. if you decide to do so the issues will rise to the surface and explode in your face. You’ll hate the ending result then end up hating each other. Why do this to each others souls. They’re precious. In everyway. If there’s nothing that you both can do to please each other then accept the fact that the REASON for the relationship is to receive wisdom from it and move on to someone else..as sad as that sounds. We are beings and are meant to feel. So it’s understandable why you feel for that significant. Though others will not understand, but as long as you do then that is truly all you need. No matter how hard the situation is between the two, three, or four. You (For Any Human Being) can get through it.

From the depths of my dark waters

To the peak of my soulful sun

With burning unconditional love , Witness Marie

#BeOne #SoulfulLove #ForTheLoveOfYourself #HurtNoMore #WithTogetherness

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mustafa-el-fats · 1 year

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Our Experience Is A Vibration Between The Two Poles

Of Aloneness (Monad) When At The Spiritual Level And Togeth-

erness (Duad) When Communicating At The Personal Level hi A

Group Or Partnership (Triad), Yet The "f Is Still The Third Point

(Monad). Aloneness Derives From "All-One-Ness" Which Is The

Experience Of Wholeness Or Integration At The Spiritual Level,

So No God Or Allah Can Be One God Or The God Alone, As

Mentioned In Sura Ikhlas, The 112th Chapter Of The Koran

Which States "Say: He, God, Is One (Alone)", Because There Is

A "We", And "Us", And I Don't Mean In Creation. I Mean "Me"

And "You" Who Says There Is Only One God (Monad). The

Devil Becomes The Second Part (Duad), And We, The Third Part

(Triad) In That Form 1. God 2. Devil 3. Humans. So God Can

Never Be Alone, Needless, Or Self-Sufficient. This "God" Needs

Us To Know Him Or Acknowledge His Existence Or He Would

Never Have Revealed The Bible And Koran; For Without Those

Books Inspired By Him, He Would Not Exist. He Needs You To

Be Known, Recognized, Remembered. Without You, There Is No

Kind Of God, Allah, Or Deity. You Make God, Allah, Lord,

Rabb, Christ, Brahma, Deity, YHWH, Because You Don't

Have Physical Proof They Exist, But You Found Isis, Osiris,

Rameses, Etc. Our Gods Are Real And Live Thru Us, But Not

Your Spook Gods. Who Or What He Or It Is; Without You

Knowing About Your God, He Would Not Exist To You. So In

Fact, He Would Not Exist. He Needs You More Than You Need

Him.

Real You

These Phases Of Life May Correspond To Age, Sex And

Other Factors, Which Are Continually Changing In Emphasis Ac-

cording To The Row Of Life's Becomingness. If You Log The

States Of Maturity Of How Men And Women Change To Certain

Likes And Dislikes, You Would See That Each Female Has Male

In Them And Each Male Has Female In Them. The First Stages

In The Womb, There Is No Difference, Until They Leave The

State Of Dependence And Become Independent. An Individual

Goes Through Different Transformation, From Birth, To Ages 1-

5, 5-7, 7-14, Then 14 To 18 Which Is Encoded In Their Genes.

The Rhythms Or Cycles Which Occur As The Life Force Relates

Between Shen And Sham Are Of Great Importance To The Seri-

ous Tama-Reye "Egiptian" Who Seeks To Know Self, Real Self

That Is God Self, Not Man Or Beast Self, Which Comes With

Eating. The More You Feed Your Physical Body, The Less You

Feed Your Spiritual Body. They Are Sometimes Referred To As

The Vibrational Tides. Further Reference To This Will Be Made

Later In Your Studies Of The Ancient Egiptian Order.

You And The Right Relationship

Men And Women On A Whole Find It Difficult To Bal-

ance Their Lives And Find The Right Relationship At Any One

Time Between The Polarities In Themselves. The Reason For

This Is Because Each Person Had Different Polarities And A Dif-

ferent Zero Time Reference. So When Two People Come To-

gether, Instead Of Starting A New Life, Leaving All Their Experi-

ences And Past Behind, They Bring This Into The New Relation-

ship, And Cause Conflicts Between Each Other. Life Does Not

Stand Still But Is A Continuous Flow Or Vibration Between The

Poles. Therefore Every Moment Of Time Brings A New Rela-

tionship- A New Experience And A New Activity Needed On

The Part Of Each Person To Fully Live That Experience Of God

Being.

Most People Tend To Remain At One Level Only; To Be

Able To Move Between The Two Poles At Will Requires Skill

And Discipline Which Will Be Revealed To You Through Your

Revelations In The Ancient Egiptian Order. They Finally Learn

That The Two Principles Are Not Adversaries, But In Reality Are

The Closet Of Allies And They Are Able To Balance, Keeping

Their Heads In The Clouds And Their Feet On The Ground, Con-

tinually Drawing On Spirit And Expression, Soul. When One

Principle Is Pursued Too Strongly, There Is Always The Ten-

dency For The Energy To Swing Back To The Other In Order To

Balance Itself.

Religious Blindness

Don't Try To Be

Religious, Have The Truth

Confirmed And Then You

Will Be Right. That Is The

Order Of Ma'at. The Word

Ma'at Means "That Which

Is Straight, Right, True,

Sincere And Honest, Just".

Ma'at Is To Match Your-

self, That Is To Make One's

Self Match The Great Pur-

pose Of One's Own Divin-

ity Conforming One's Life

To His Or Her Own Stan-

dard Of Truth, Justice,

Right And Equality, Which

Is To Fulfill The Laws Of

Ma'at. You As A Tama-

reye Are Here To Regain

That Higher State Of Con-

sciousness. This Explains

The Sudden Changes Which Seems To Occur In People's Lives.

For Example, Men And Women Who Are Disappointed In Physi-

cal Love Often Find The Energies Reacting From The Lower Lev-

Pa Netert Ma'at

els, Their Cardinal Points, And Swinging Upwards So That They

Become Intensely Spiritual, The Church And Synagogue And

Mosque Are Full Of Sad And Lonely People. People Who Are

Looking For An Out From Reality, And Don't Want To Take Full

Responsibility As A God For Their Own Actions And Outcome.

The Happy And Wealthy Don't Need To Use Religion As A

Crutch. Religion Replaced Loneliness For A Time At Any Rate

And Failure. It Makes Them Feel They Are Doing Something Or

That They Have A Higher Purpose. They Are Ashamed Of Being

Overweight. They Join The Church Choir To Sing Because

They Want To Be A Star. And Know The Way They Look, They

Can't Make It In The Real World. They Join The Church Or Gos-

pel Band Because They Want To Be A Rock Or R.B. Musician,

But Can't Make It. They Like To Jump Around And Act The

Fool, So They Join One Of Those Choir With All That. Now

They Can Say I Belong To This Or That. They Don't Really Care

About The Religion. Just Look At All .Those Who Leave Christi-

anity To Become R.B. Singers. They Leave Their Family Church

To Worship The Devil. I Don't Have To List Them. Just Think.

I Am Better Than You. I am Not Fat. I Have Been Saved. One

Day, I Will Be With God In Heaven. It Doesn't Matter How Bad

I Look In Life. I Don't Need A Good Job. I Don't Need Wealth.

Then The Devil Makes Them The Offer, And They Are Gone.

For What Shall Profit A Man If He Gains The Whole World And

Lose His Own Soul (Mark 8:36). They Even Created A Verse

For It. You See, It's Made To Look So Simple. You Don't Need

Happiness, Success, Accomplishment; Just Religion. And On

The Other Hand, Men And Women Who Push Themselves Too

Hard Towards The Spiritual Plane Often React By Having The

Energies Swing Down Into Strong Physical And Material Desires.

Reverend Jimmy And Tammy Baker, Reverend Billy Graham

And Son and Daughter, Reverend Jimmy Swaggart, Pastor Pat

Roberson, Moral Majority, Reverend Jerry Falwell. The Old Say-

ing "The Greater The Sinner, The Greater The Saint" Or Vice

Versa Is Equally True Whichever Way Around It Is Expressed.

Did You Ever Hear The Expression "Too Much Of Something Is

Not Good For You"; So Again Don't Try To Be Religious, Just

Do The Right Thing.

Numerologically

Now Let Us Try To Take These Principles A Stage Fur-

ther And See How Numerologically This Triad, Trinity Or Trip-

licity Gives Rise To The Numbers 4 And 7 On To 9. From The

Essential Or Primordial Unity, We Have Seen How Three (Triad)

Must Always Arise In Manifestation And From This Triplicity Or

Triad, A Lower Quaternary, Quad Or Fourth Part Is Born. This Is

So Because Three Principles Can Only Group Themselves In Four

Further Combinations In Which None Of The Original Three Is

Repeated And End Up In The Answer To Why, Which Is Be-

cause, It Is. The Higher The Triplicitv Or Triad. 3 And The

Lower Quaternary Or Quad (Fourth Part). 4 Making 7 On To 9. It

Is Thus That Mathematically And By A Further Stage Of Densifi-

cation The Spirit Descends Into Form And The Number 9 Is

Manifested As An Etherial Being Or God Being—You, And

You Being God; Bringing The Important Ninefold Divisions In

Color And Sound And Giving Us The Nine Levels Of Conscious-

ness In Human Beings (That Is The Nine A'rushaat "Seats")

With Which We Will Discuss. The 7 For The Physical, The 8th

For The Spiritual And The 9th For The Etherial. In Colors The

Root Triad Is 1. Blue 2. Yellow 3. Red. In Sound The Root Cord

Is 1. C 2. E. 3. G. From Middle C Leftward.

The Nine Planes Corresponding With The 9

Chakra Seats

Yellow

Colors, Red, Yellow, Aral Blue Fonnin, The Secomtary Colon

The Nine Principles In Human Beings

The Being

9. Head (Ikh) = Ether

8. Brow (Mer) = Spirit

7. Nasal (Shiru) = Breath

6. Throat (Sehem) = Mucous

5. Heart (Heper) = Blood

4. Diaphragm (A'b) = Solar Plexus

3. Navel (Tekht) = Liquids

2. Sacral (Tchet) = Semen, Ovum, Reproducing

1. Carnal (Setekht) = Soul, Emotion Lusting

Be = Exist [ing]

Mental, Meditating

Intellect, Thinking

Air, Life, Breathing

Protecting

Healing, Curing

Heating

Life, Nourishing

Vibrational Rate

I Will Now Trace The Way In Which The Ninefold Divi-

sion Relates To Mortals. We Shall See How It Produces The

Seven Levels Of His Consciousness And His Nine Centers Of Vi-

tal Force- Pa A'rushaat "The Chakras". The Esoteric Hindu

And The Buddah Societies, Which Gave Birth To The Monotheis-

tic Societies—Jew, Christians, Muslims, States That There Are 7

Chakra Seats Or Centers. This Coincides With G, The 7th Letter

In The English Alphabet, 7 Days Of Creation In The Bible

(Genesis 2:1-3), 7 Heavens In Islam (Qur'aan 41:12), Etc; How-

ever, There Are Really 9 A'rushaat "Chakra Seats" And The 9th

Letter Is "I". The Kabalistic Of The Jews, Moorish American

Moslems, And Free Masons Only Use The Number 7 Because 7

Stands Numerically For The 7th Letter Of The English Alphabet

"G", And Signifies God Or G.A.O.T.U.—The Great Architec-

ture Of The Universe; And Is The 7th Letter In Syriac (Arabic)

Kh (0) For Creator—Khalaqun (Rgo) Or Khnum, The Ram

Headed Deity Of The Creation Of Humans. 9 Is The Source, The

Eye Of Re Or Ra, Also The Iota Or The Jot Of The Bible

(Matthew 5:18) Is The Yod 0), Which Is The 10th Letter Of The

Hebrew Alphabet And Represents The 10 Of The Original 613

Commandments Taken From The Egiptian Negative Confessions.

In Human Beings, The Essential Polarity, Which I Have

Discussed, In Other Books Has Its Axis Along The Spinal Col-

umn So That Ether Has Its Manifestation At The Ikh "Crown" Of

The Head While Matter Manifests At The Setekht "Root Or Car-

nal" Of The Spine.

Between These Poles There Are Stages Of Consciousness,

Each Less Or More Denser Than The Preceding One As The Life

Force Ascends Up The Spine In Its Involution From Matter To

Mind (Refer To Scroll #81, Science Of Creation), But You Must

Know Both Points And Mind For All Matter Vibrates. One May

Compare This Process Of Gradual Densification With The Vibra-

tory Effects Which Are Produced In Music From The String Of

An Instrument. The Deeper Notes Are Produced As The Result

Of The String Vibrating More Slowly, And Much Thicker, And

The Bass String Is At The Top Of The Oud Which Produces The

Deep Notes.

When The String Of The Instrument Vibrates More

Quickly It Produces A Higher Screeching Note That's At The

Bottom. They Purposely Reversed This To Make You Think That

The Deeper Notes Are At The Bottom, When In Fact They Are

On The Top, The Left Hand Side. Blacks Have Deeper Voices

Than Whites. We Start At The Top Down To The Bottom. On

The Piano, It's The Same. The Low Notes Are On The Left And

The High Notes Are On The Right. The Human Heart Is On The

Left Side, The Seat Of Emotions. We Tend To Like Warm

Sounds, And Deep Voices Because Our Voices Vibrates. They

Have A Screeching Sound To Their Voices Like Howling

Wolves, Which Is Why The Europeans Like The High Screech-

ing Sounds Of The Guitar. They Call It Distortion. The Higher

And More Screeching, The More They Love It. Where There Is

No Vibration, There Is No Friction Or Feeling, Thus No Sound.

If There Is No Friction There Is No Spark To Ignite A Fire, Which

Is Why They Have A Lunar Plexus And Not A Solar Plexus.

The Guitar Is The Tam'a-hu Trick. They Copied It From

The Oud. They Took The Low Notes Or The Bass From The

Oud Which Was Created In Egipt Long Before The Piano. The

Bass Strings Are On The Top Of The Oud, Which Was The Most

Important Sound. That Would Be Considered Heaven On The

Top, And Hell Would Be On The Bottom. They Say You Have

To Raise Your Vibrations To Get To Heaven, But If You Have A

lot Of Knowledge, They Say "Man You're Deep Or You're

The Guitar On The Left, Which Was Copied From The

Oud, An Instrument Of Ancient Egipt

Heavy" And That's At The Bottom. So You See Again How

They Reverse The Sound And Tone By Making You Think That

The Higher Vibration Or Chakra Is, The Higher The Sound Is,

And The Lower The Chakra, The Denser It Is, However, This Is

Not True. The Hindus Or Buddah's Number Their Chakra Seats

From 7 Ascending Upwards To 1, However They Are Really

Numbered From 1 Ascending Upwards To 9, The Highest Point,

The All. So It Is Also That The Higher Levels Of Our Conscious-

ness Are The Life Force Vibrating At High C, Higher Frequency

And The Lower Frequencies, Low C On The Octave Are The

Denser Or More Material Levels Within Ourselves.

The Nine A'rushaat "Chakras" In Human Beings There-

fore Corresponds To A Seven-Note Musical Scale, Or The Octave

There Is 8. From C To C Is 8 Notes. Then The Final Which Is

All Those Notes As One Sound Together Is The 9th. The Lower

A'rush "Chakra" Having A Slower Vibration Which The Hindus

Falsely Corresponds To The Deeper Notes Of The Scale And The

Higher A'rushaat "Chakras" To The Higher Notes, Which The

Hindus Corresponds To High C Notes—The Flute, Or Screeching

Sounds Of The Guitar. That's Why They Like The Screeching

Guitar Sound. In Actuality, As The Vibration Of The Chakras

Ascends, The More Spiritual You Become, And Matter Begins To

Decompose Going Back To The All, That Aun Or Aum Which Is

All Those Notes As One, 9. Note The Hindu OM * Is Not A

High Note, It's The First D In Bass Clef Coming In From The

Middle C. The Note D Is 144 Hertz. If You Own A Large Piano,

With 88 Chords On It, Then It Would Be The 18th White Octave

From The Left. If You Own A Small Piano, Its The 9th White

Octave From The Left. The Triad Note D, F Sharp, And A To-

gether Makes A Whole Cord. This Deep Bass Sound Rises From

The Throat To The Tip Of The Lips, And Flows To The Center

Of The Head, Escaping From The Ears, And Vibrates At The Mer

"Brow".

In Vibration, The Resonance Of The Bass Sound Is Where

Life And Energy Is- The Seat Of Pro-Creation. The Sound Be-

comes Intense And Prolonged Because Of The Vibrational Rate.

This Is Where The Friction Or The Source Of Life Begins, At The

Ikh "Crown Seat". When The Male And Female Comes Together

To Produce A Child, There Is Friction In The Sexual Process Be-

tween The Seminal Vessels Of The Male And The Uterus Of The

Female. The Sperm Travels Up The Spine To The Ikh "Crown

Seat" Where It Receives Its Second Spark Of Life. Friction Causes Vi-

brations, Which Produces A Spark Of Life Because In Order To Travel

Upward, It Had To Have Life, And Thought. So It Lights Up Each Seat

As It Passes Them With Soul On Its Way Up To The Ikh "Crown Seat",

Ether. Just Like If You Was To Strike A Match, There Would

Be Friction To Get The Fire Started. This Is The Same Process.

Brow

Spirit (In-.cllcc'.j

Hasul 7

Bioaih(ArLile)

Sacral

Seri«n Ovurs

(ReprodJrton)

The Nine Chakra Seats In A Human Being.

The Hindus And Buddall's States That You

Have Seven Seats. They Do, And It Corre-

sponding To The Seven Heavens. The Nu-

bian Has 9 Chakra Seats, The Hindu 7,

And The Tama'-ahu Has 6.

Amun-Hotep, The Great Egiptian Master—Hierophant

Defined The Human As Ka "Spirit", Ba "Soul" And Khat

"Body" Mustakhadeem "Servant", And One Can Readily See

That This Definition Is Based Upon The Three Principles Of The

Triad, The 1. Triangle 2. Circle 3. Square [Trinity] Which We

Have Discussed. Ka "Spirit" And Khat "Body" Are The Basic

Polarities, And Bazun "Thought" Is The Relationship Between

The Body And Spirit.

Amun-Hotep, The Scribe Sitting In The Lotus Position. It's Not

Hindu, It's Egiptian. Also Lotus Plants Are Up And Down The Nile.

Amun-Hotep Was Using The Egiptian Word Nafush,

From His Own Egiptian Teacher, The Great Hierophant Tehuti,

Which Was Taken By The Greeks Who Called Him Hermis, And

Became The Word Psyche Implying The Mental And Emotional

Level Which We Will Now Term Mind; Your Personable Like A

Reservoir Of Mental, The Source Of Thought And Ideas. All Be-

ings Share The Mental, By Using Their Own Minds Instead Of

Soul; The Emotional You; The Feeling You.

The Great Hierophant Tehuti

The Elements

Let Us See How This Definition Fits In With Pa

A'rushaat "The Chakras" In Humans: Ether, Manifests At The

Ikh "Crown" Of The Head And The Next A'rush "Chakra" To

Appear In Order Of Density Is The Force Center Between The

Eyebrows, The Mer "Brow" Or Spiritual Seat, Which The Grand

Hierophant Amun-Hotep Refers To As Spirit [But Which We

May Now Call Seat Of Bazunaat "Thoughts"] Being The Seat Of

Mental Activity Also. Next In Order Is The Shiru "Nasal Center"

Of The Face And This, As Amun-Hotep Said, Is The Breath Of

Life In Essence Because It Is The Seat Of The Passage Of Wind

As Breathing In And Out. The Leper Has A Hard Time Breathing

Because Of Nodular, One Of The Two Major Effects Of The

Curse Of Leprosy (Leviticus Chapter 13 & 14). Their Nasal

Passage Is Blocked, Hindering Them From Breathing Properly

And Opening Them Up For Many Gland And Internal Organ Dis-

eases When You Are Forced To Breathe Thru The Mouth. The

Sound Of Life Itself, Which Is The Breath, Is The Source From

Which The Four Lower Elements, Air, Fire, Water, And Earth,

Are Derived. The Tama'-hu Doesn't Intake The Breath Properly

Through Their Nose, So They Are Out Of Tune With Nature.

Each Of These Elements Air, Fire, Water, And Earth, Are

Merely A Modification Of The Basic Breath, Which Is Linked To

The Ikh "Crown Seat"—The Aka "Ether", So That The Ether

May Rightly Be Regarded As The Basic Material Body And

Spiritual You By Pa Shim "The Breath".

The Four Elements Of Nefu "Air", Set "Fire", Mu

"Water" And Ta "Earth", Giving Us The Word Ta-Mu-Nefu-

Set, Have Their Seats Respectively At The Ib "Heart", A'b "Solar

Plexus", Tchet "Sacral" And Setekht "Root Chakras". In This

Way We See That The Higher Four And Lower Five Appears In

Human Beings Strictly In Accordance With The Numerical Laws

Of Manifestation, And The Nine, (The 9 Ether Beings And Not

The 6 Ether Beings), Not Just Seven A'rushaat "Chakras", Are

Exactly Working Out Of These Laws. Alchemists Referred To

The Ether As The Quintessence [Fifth Essence] Or Ninth Level

Of Vibration And We Shall See Later How The Four Lower Ele-

ments Air, Fire, Water, And Earth, Are Produced From Ether

And Return To This Etheric Foundation Or Suspension. The

More Advanced Of The Egiptian Alchemists Also Realized That

Since The Various Levels Of Consciousness Are Merely The Life

Force Vibrating At Different Frequencies, It Follows That One

Level May Be Transformed Into Another Merely By Changing

The Rate Of Vibration, And Hence The Transformation Of One

Element Into Another Is A Perfectly Natural Possibility—6 Ether

Force—Caucasoids, 7 Ether Force—East Indians, 8 Ether

Force- Nubians, 9 Ether Force- Nubuns.

The First Thing That All Nubuns Or Their Offspring Nu-

bian Must Know Is That The Caucasoids Did Not And Still Don't

Produce Any Data On Negroids. Nothing You Read About In

The Medical Field Applied To Negroids. It All Pertains To The

Chemical Make Up Of The Caucasoid Bodies. Nothing In The

Mental Field Of The Psychiatrist Pertains To The Negroids. The

Caucasoids Cannot Evaluate Our Mental Stability, Or Try To De-

cipher Why We Do What We Do Because We Do Not Think Or

Feel The Way They Do. Nor Do The Caucasoids Know Anything

About Us Spiritually. The Caucasoids Are Carnivorous Mam-

mals, Who Are Flesh Eating Killers By Nature. Mongoloids And

Others Are Human, Also Mammals Because They Are Mixed.

Some Are Carnivores

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impossible-exigencies · 6 years

Text

The loss of the indigenous name/land provides a metaphor of displacement for other human and cultural features and relations, including the displacement of the genitalia, the female's and the male's desire that engenders future. The fact that the enslaved person's access to the issue of his/her own body is not entirely clear in this historic period throws in crisis all aspects of the blood relations, as captors apparently felt no obligation to acknowledge them... Meillassoux argues that "slavery creates an economic and social agent whose virtue lies in being outside the kinship system" ["Female Slavery," Robertson and Klein 50]. Because the Atlantic trade involved heterogeneous social and ethnic formations in an explicit power rela- tionship, we certainly cannot mean "kinship system" in precisely the same way that Meillassoux observes at work within the intricate calculus of descent among West African societies. However, the idea becomes useful as a point of contemplation when we try to sharpen our own sense of the African female's reproductive uses within the diasporic enter- prise of enslavement and the genetic reproduction of the enslaved. In effect, under condi- tions of captivity, the offspring of the female does not "belong" to the Mother, nor is s/he "related" to the "owner," though the latter "possesses" it, and in the African-American in- stance, often fathered it, and, as often, without whatever benefit of patrimony. In the social outline that Meillassoux is pursuing, the offspring of the enslaved, "being unrelated both to their begetters and to their owners ..., find themselves in the situation of being orphans"

ibid., 73-4 Spiller’s account here, I think, offers a really critical insight into part of the problematic of assigning paternal fecundity a decisive existential status. Aside from the explicit androcentrism of Levinas’ thought on paternity (see, for example, Irigaray in ‘The Fecundity of the Caress’, Disprose on ‘Corporeal Generosity’ or Critchley on ‘The Problem with Levinas’), there is an implicit absence of the figure of the Daughter as a particular subject position which, in the last analysis, confuses the relationship with temporality by removing the Mother from time altogether; this contradiction is internal to Levinas’ account of fecundity, regardless of or prior to the feminist critique which is grounded in the sexuality of the M/other. By refusing to figure the Daughter, Levinas has inadvertently framed the feminine other encountered in the erotic as erupting into experience from outside of time and, remarkably, without ‘kinship’ relations as such. And if, as Spillers suggests, “the vertical transfer of a bloodline, of a patronymic, of titles and entitlements, of real estate and the prerogatives of "cold cash," from fathers to sons and in the supposedly free exchange of affectional ties between a male and a female of his choice becomes the mythically revered privilege of a free and freed community,” it becomes particularly clear that Levinas’ account is not simply a reflection of a decidedly misogynistic view of sexuality as such, but rather an apologia for an imperialist and racial supremacist conceptualization of sexuality and time. And, as Spillers might argue, these two elements are very specifically connected. This can be framed in another way. Levinas’ account of the philosophy of Hitlerism assigns an elemental entanglement to subject and body, an entanglement which can potentially generate a reductive philosophy of the body which privileges its biological facticity in generating a politics of consanguinity. He supports this through his phenomenology of nausea: in nausea, my being my body confronts me as something which cannot be overcome, cannot be turned away from. Hitlerism emerges from this elemental impossibility of being oneself, and Levinas suggests that the project of escape (which is equally original to the experience of being a body) - which becomes characterized by the excendence of the ethical encounter with an-other person’s face - is necessary to ensure us against this impossibility. He claims that, in this case, for this reductive philosophy, “if race did not exist, one would need to invent it!” This is tautological; while we admit to the invention of race, it is not as a result of a consanguinity which bodies in their particularity already possess, as the one is indistinguishable from the other. The so-called biological facticity of bodies is itself a fiction, an inscription which is carried out by the violence of discourse employed by the dominators - whether the Hitlerists or the slave-owners.* Levinas’ elevation of fecundity, the father-son relationship which is meant to open up the infinite time of the Other, here becomes mired in a difficult terrain. Rather than constitute a rupture in the totality of the separated subject, this framework seems to reproduce another, perhaps implicit, totality: that of the post-Enlightenment white male subject. We can imagine that Spivak’s famous question, ‘Can the subaltern speak?’ might be addressed to Levinas, as well; can a body which is denied access to fecundity, the subaltern body, be a subject if s/he is as-such incapable of addressing he/rself to Infinity? Or, to take up the language of Levinas’ later work, how are we to appreciate the Saying of those who are kept silent? A taking of accounts is necessary; if there is to be a reconciliation of the ethical breakthrough which Levinas makes in Totality & Infinity and Otherwise than Being, with a politics which foregrounds racial and gender justice, I will suggest that it must begin with the body of the victim of injustice. Enrique Dussel’s Philosophy of Liberation offers a rethinking of the framework of excendence and ethical transcendence which concentrates on the political import of Levinas’ breakthrough for the project of liberation. By situating temporal excendence in the engendering of new social moments through liberatory praxis , I will attempt to recuperate Levinas’ project with a materialist politics of social justice. *See, for example, Barbara Jeanne Fields’ genealogy of this fiction in her essay, ‘Slavery, Race and Ideology in the United States of America.’

#no reb/logs #this is part of my working draft #i've had to rethink quite a bit of my argument #and this is where i'm standing currently

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