Amazing Artwork in Light in Liverpool

Frank Wu,-Genius!

Outstanding!

www.Frankwu.com.

Be Yourself! [Quotes]

To be natural is such a very difficult pose to keep up.  ~Oscar Wilde


All the knowledge I possess everyone else can acquire, but my heart is all my own.  ~Johann von Goethe, The Sorrows of Young Werther, 1774


When one is pretending the entire body revolts.  ~Anais Nin


It is not only possible to be the person you pretend to be, but there is less effort involved.  ~Robert Brault, www.robertbrault.com


We are betrayed by what is false within.  ~George Meredith


No man for any considerable period can wear one face to himself and another to the multitude, without finally getting bewildered as to which may be the true.  ~Nathaniel Hawthorne, The Scarlet Letter


Man is least himself when he talks in his own person.  Give him a mask, and he will tell you the truth.  ~Oscar Wilde


Be who you are and say what you feel, because those who mind don't matter and those who matter don't mind.  ~Dr. Seuss


My mom always said I liked to stir the pot with a glittering spoon.  ~Kris Carr


No creature is fully itself till it is, like the dandelion, opened in the bloom of pure relationship to the sun, the entire living cosmos.  ~D.H. Lawrence


Men weary as much of not doing the things they want to do as of doing the things they do not want to do.  ~Eric Hoffer


It is the chiefest point of happiness that a man is willing to be what he is.  ~Desiderius Erasmus


Like the sky opens after a rainy day we must open to ourselves.... Learn to love yourself for who you are and open so the world can see you shine.  ~James Poland


All the mistakes I make arise from forsaking my own station and trying to see the object from another person's point of view.  ~Ralph Waldo Emerson


Be what you are.  This is the first step toward becoming better than you are.  ~Julius Charles Hare


We all wear masks, and the time comes when we cannot remove them without removing some of our own skin.  ~André Berthiaume, Contretemps


An unfulfilled vocation drains the color from a man's entire existence.  ~Honoré de Balzac, "Scnes de la vie Parisienne," La Maison Nucingen, 1838


He who travels in search of something which he has not got, travels away from himself and grows old even in youth among old things.  ~Ralph Waldo Emerson, "Self-Reliance"


There lurks, perhaps, in every human heart a desire of distinction, which inclines every man first to hope, and then to believe, that Nature has given him something peculiar to himself.  ~Samuel Johnson
http://www.quotegarden.com/be-self.html

You must have control of the authorship of your own destiny.  The pen that writes your life story must be held in your own hand.  ~Irene C. Kassorla


Is life not a hundred times too short for us to stifle ourselves.  ~Friedrich Nietzsche


You were born an original.  Don't die a copy.  ~John Mason


It is better to be hated for what you are than to be loved for something you are not.  ~Andre Gide

Simpson's Rule.[Wikipedia]

In numerical analysis, Simpson's rule is a method for numerical integration, the numerical approximation of definite integrals. Specifically, it is the following approximation:

The method is credited to the mathematician Thomas Simpson (1710–1761) of Leicestershire, England. Kepler used similar formulas over 100 years prior and in German the method is sometimes called Keplersche Fassregel for this reason. Kepler would, of course, have been unaware of the connection to calculus.
Simpson's rule is a staple of scientific data analysis and engineering. It is widely used, for example, by Naval architects to calculate the capacity of a ship or lifeboat.^[1]

Simpson's rule can be derived by approximating the integrand f (x) (in blue) by the quadratic interpolant P (x) (in red).

Crowded House, 'Always take The Weather'...

Crowded House

Abraxas, [wikipedia]

Carl Jung (Seven Sermons to the Dead)

Main article: Seven Sermons to the Dead

Abraxas is an important figure in Seven Sermons, a representation of the driving force of individuation (synthesis, maturity, oneness), referred with the figures for the driving forces of differentiation (emergence of consciousness and opposites), Helios God-the-Sun, and the Devil.^[15]

"There is a God about whom you know nothing, because men have forgotten him. We call him by his name: Abraxas. He is less definite than God or Devil.... "Abraxas is activity: nothing can resist him but the unreal.... Abraxas stands above the sun[-god] and above the devil.... If the Pleroma were capable of having a being, Abraxas would be its manifestation."

—2nd Sermon

"That which is spoken by God-the-Sun is life; that which is spoken by the Devil is death; Abraxas speaketh that hallowed and accursed word, which is life and death at the same time. Abraxas begetteth truth and lying, good and evil, light and darkness in the same word and in the same act. Wherefore is Abraxas terrible."

—3rd Sermon

I, am beginning, to realise, Jung, had some personal problems.
Without doubt, he was Brilliant, but he must have suffered, almost unbearable Psychic pain, also.

Then again, he did mention this. His 'descent', whilst, in ,Basle, etc...

He has given us a glimpse, of, part,of, eternity. He fulfilled his destiny, and became , a Healer.

But he, too, was only, a Man.

Simpson's Bowl, Liverpool.

http://www.liverpoolmonuments.co.uk/drinking/simpson02.html

The History, of, the Church, above, this, Fountain, makes, interesting reading.

Maybe, I'll, Post, something, about, it, later.

'SIMPSON', WAS, A FAMOUS ,LIVERPOOL ARCHITECT.

HE, IS ,ALSO, THE DESIGNER, OF, THE 'VICTORIA MONUMENT',

ON, THE SITE, OF, THE FORMER, 'CASTLE OF LIVERPOOL'.

Chamonix,In the French Mountains

YOU MAY HAVE NOTICED, I, LIKE BEER..THIS, IS ,WHAT HAPPENS, WHEN, YOU MEET, A STRANGER, IN, THE ALPS...SHORTLY ,AFTER THIS, IT STARTED, TO RAIN, I, HAD ANOTHER, BEER, WALKED AWAY, IN, THE RAIN, AND ,FELL,HEAD FIRST, INTO, THE TOWN FOUNTAIN, I, LOOKED UP, AND ,SWALLOWS, WERE CIRCLING, OVERHEAD, IN, THE RAIN..
MY WIFE, HAD, LEFT ME, DISGUSTED, AT MY BEHAVIOUR, SO, I, DID, WHAT ANY SCOUSER, WOULD DO..AND WENT, TO A CHINESE, RESTAURANT, FOR ,SOME EATS..
ENDED UP, GETTING THROWN OUT,BY, IRATE, FRENCH SPEAKING CHINESE GUYS, LOST MY HAT, AND , DIGNITY..WALKED HOME, IN, THE RAIN..
NICE PLACE, THO, FRANCE,..MAY GO BACK SOMETIME..

Banana Boat Song.....

I love this...I remember it, on,TV when I was a kid.....

JOHNY NASH

Synagogue? ,or work, of Art!

The Old Hebrew Congregation's Grade I* listed building (1874) with spectacular interior. Probably Europe's finest example of the Moorish Revival or Saracenic style of synagogue architecture. Guided talks (1 hour) outline the architecture, the history of the building and of the local Jewish community and include a demonstration of the artefacts and their place in Religious traditions.
The Synagogue was designed by W and G Audsley of Liverpool. Built in 1874 of red sandstone and unpressed brick, the building impressively combines Gothic and Moorish architecture. The stepped gable surmounts a rose window flanked by octagonal turrets. The interior is rich in marble and gold and has a tunnel vaulted nave, a magnificent Byzantine style Ark of the Convenant and a columnated almemar

OUTSTANDING!
http://www.visitliverpool.com/site/heritage/search/princes-road-synagogue-p7512


I remember, having, a little chat, with the Rabbi.......

We agreed.

Liverpool's Pyramid.

One of the strangest sites in Liverpool must surely be the pyramid tomb in the now disused St Andrew's Church Yard. Why a Pyramid? Well, this tomb holds the body of Liverpool's most infamous gambler William Mackenzie. Mackenzie in his desire to secure a winning Poker hand promised his soul to the devil. He won the game but fell ill shortly after. Fearful that his pact would become reality he used his winnings to have this special tomb erected and within it placed his card table and chair. Upon his death he left instructions to be entombed sitting at the table holding the winning cards. Mackenzie reckoned that by being so interred his faustian pact could not be completed and his soul would remain secure.

Apparently, it is similar, to another , someplace?


http://www.ancient-egypt.co.uk/Deir%20el%20Medina/index_1.htm  


Kinda makes you think!

What's Going On?

Are these Truths, Self-Evident?

The Waterboys

Remember this? Aah! happy times!

Somewhere, over the Rainbow..

The Raven [Poe]

Open here I flung the shutter, when, with many a flirt and flutter,

In there stepped a stately raven of the saintly days of yore;

Not the least obeisance made he; not an instant stopped or stayed he;

But, with mien of lord or lady, perched above my chamber door —

Perched upon a bust of Pallas just above my chamber door —

Perched, and sat, and nothing more.    

Then this ebony bird beguiling my sad fancy into smiling,

By the grave and stern decorum of the countenance it wore,

"Though thy crest be shorn and shaven, thou," I said, "art sure no craven,

Ghastly grim and ancient raven wandering from the Nightly shore —

Tell me what thy lordly name is on the Night's Plutonian shore!"

Quoth the raven, "Nevermore."   

Aquinas,[Third Article]

ARTICLE III

In the third article we ask:

Do ideas belong to speculative or only to practical knowledge?

[Parallel readings: S.T., I, 14, 16; 15, 3; I Sent., 36, 2, 3; De div. nom., c. 5, lect. 3 (P. 15:352a seq.); De pot., 1, 5, ad 10-11; 3, 1, ad 13.]

Difficulties

It seems that they belong only to practical knowledge, for

1. According to Augustine: “Ideas are the principal forms of things, according to which everything is formed that has a beginning or an end.” But, since nothing is formed by reason of speculative knowledge, ideas do not belong to this type of knowledge.

2. It was said, however, that ideas are related not only to those things which have a beginning or an end, but also to those which can have a beginning or end, as Augustine says in the same passage. Consequently, ideas are related to those things which do not exist, will not exist, and never have existed, but nevertheless can exist. Of these, God has speculative knowledge.—On the contrary, practical knowledge is said to be that knowledge according to which one knows how a thing is done, even if he never intends to do it. This is why part of medical study is called practical. Now, God knows how the things which He can make are to be made, even though He does not intend to make them. Therefore, God has practical knowledge of them. Hence, in both ways, ideas pertain to practical knowledge.

3. An idea is nothing but the exemplary form. Now, one can speak of the exemplary form only in connection with practical knowledge, because an exemplar is that upon which a thing else is modeled. Therefore, ideas pertain only to practical knowledge.

4. According to the Philosopher, the practical intellect pertains to those things whose principles are within us. But the ideas existing in the divine intellect are principles of the things that are modeled on the ideas. Therefore, they belong to the practical intellect.

5. All the forms in the intellect either are from things or have a relation to things. The latter type of forms belongs to the practical intellect; the former, to the speculative. But no forms in the divine intellect are from things, since it receives nothing from things. Therefore, the forms in the divine intellect have a relation to things, and thus belong to the practical intellect.

6. If in God an idea of the practical intellect were other than an idea of the speculative intellect, this diversity could not be based on something absolute in Him; for everything of this kind in God is one and one only; nor could it be based on a relation of identity such as exists when a thing is said to be identical with itself, because such a relation involves no plurality. Finally, it could not be based on a relation of diversity, since a cause is not multiplied even when its effects are multiple. Therefore, there is no possible way of distinguishing an idea of speculative knowledge from an idea of practical knowledge.

7. But it was said that these ideas are distinguished because a practical idea is a principle of being, while a speculative idea is a principle of knowing.—On the contrary, principles of being and of knowing are the same. Therefore, a speculative idea cannot be distinguished from a practical idea on the basis suggested.

8. God’s speculative knowledge seems to be the same as His simple knowledge. God’s simple knowledge, however, is nothing other than bare knowledge. Now, since an idea adds a relation to things, it seems that an idea does not belong to His speculative knowledge but only to His practical knowledge.

9. The end of the practical intellect is the good. Now, the reference of an idea can be determined only to a good; for, if evil occurs, that is outside of God’s intention. Consequently, an idea pertains only to the practical intellect.

To the Contrary

1. Practical knowledge extends only to those things which are to be made. But by His ideas God knows not only what things are to be made, but also those things that are made and have been made. Therefore, ideas are not restricted merely to practical knowledge.

2. God knows creatures more perfectly than an artist knows the products of his craftsmanship. But by means of the forms through which he acts, an artist, who is merely a creature, has speculative knowledge of his handicraft. How much more must this be true of God!

3. Speculative knowledge is that which considers the principles and causes of things, as well as their properties. But by ideas God knows all that can be known of things. Therefore, the divine ideas pertain not only to practical, but also to speculative knowledge.

REPLY

As is said in The Soul: “Practical knowledge differs from speculative knowledge in its end.” For the end of speculative knowledge is simply truth, but the end of practical knowledge, as we read in the Metaphysics, is action. Now, some knowledge is called practical because it is directed to a work. This happens in two ways. In the first way, it is directed in act—that is, when it is actually directed to a certain work, as the form is which an artist preconceives and intends to introduce into matter. This is called actual practical knowledge and is the form by which knowledge takes place. At other times, however, there is a type of knowledge that is capable of being ordered to an act, but this ordering is not actual. For example, an artist thinks out a form for his work, knows how it can be made, yet does not intend to make it. This is practical knowledge, not actual, but habitual or virtual. At still other times, knowledge is utterly incapable of being ordered to execution. Such knowledge is purely speculative. This also happens in two ways. First, the knowledge is about those things whose natures are such that they cannot be produced by the knowledge of the knower, as is true for example, when we think about natural things. Second, it may happen that the thing known is something that is producible through knowledge but is not considered as producible; for a thing is given existence through a productive operation, and there are certain realities that can be separated in understanding although they cannot exist separately. Therefore, when we consider a thing which is capable of production through the intellect and distinguish from each other realities that cannot exist separately, this knowledge is not practical knowledge, either actual or habitual, but only speculative. This is the kind of knowledge a craftsman has when he thinks about a house by reflecting only on its genus, differences, properties, and other things of this sort which have no separate existence in the thing itseif. But a thing is considered as something capable of execution when there are considered in its regard all the things that are simultaneously required for its existence.

God’s knowledge is related to things in these four ways. Since His knowledge causes things, He knows some things by ordaining by a decree of His will that they come into existence at a certain time. Of these things He has actual practical knowledge. Moreover, He knows other things which He never intends to make, for He knows those things which do not exist, have not existed, and never will exist, as we said in the preceding question. Of these things He has actual knowledge, not actually practical knowledge, however, but merely virtually practical. Again, since He knows the things which He makes or is able to make, not only as they exist in their own act of existence, but also according to all the notes which the human intellect can find in them by analysis, He knows things that He can make even under an aspect in which they are incapable of execution. Finally, He knows certain things of which His knowledge cannot be the cause—evils, for example. Therefore, it is very true to say that there is both practical and speculative knowledge in God.

Now we must see which of the preceding ways is proper to the ideas which must be attributed to God’s knowledge. As Augustine says if we consider the proper meaning of the word itself, an idea is a form; but if we consider what the thing itself is, then an idea is an intelligible character or likeness of a thing. We find, moreover, in certain forms, a double relation: one relation to that which is informed by these forms, and this is the kind of relation that knowledge has to the knower; another to that which is outside, and this is the kind of a relation that knowledge has to what is known. This latter relationship, however, is not common to all forms, as the first is. Therefore, the word form implies only the first relation. This is why a form always has the nature of a cause, for a form is, in a sense, the cause of that which it informs—whether this informing takes place by inherence, as it does in the case of intrinsic forms, or by imitation, as it does in the case of exemplary forms. But an intelligible character and a likeness also have the second relationship, which does not give them the nature of a cause. If we speak, therefore, of an idea, considering only the notion that is properly conveyed by that word, then an idea includes only that kind of knowledge according to which a thing can be made. This is knowledge that is actually practical, or merely virtually practical, which, in some way, is speculative. On the other hand, if we call an idea an intelligible character or likeness in a wide sense, then an idea can also pertain to purely speculative knowledge. Or, if we wish to speak more formally, we should say that an idea belongs to knowledge that is practical, either actually or virtually; but an intelligible character or likeness belongs to both practical and speculative knowledge.

Answers to Difficulties

1. Augustine is referring the formative action of ideas not only to those things which are made but also to those which can be made. For, even if these latter never exist, they are, in a certain sense, known, speculatively, as is clear from what has been said.

2. This argument refers only to knowledge which is practical virtually, not actually. Nothing prevents us from calling this speculative in some sense in so far as it falls short of actual execution.

3. Although an exemplar implies a relation to something outside, it is related as a cause to that extrinsic thing. Therefore, properly speaking, it belongs to knowledge that is practical, either habitually or virtually. But an exemplar is not necessarily restricted to that which is actually practical, because a thing can be called an exemplar merely if something else can be made in imitation of it—even though this other thing is never made. The same is true of ideas.

4. The practical intellect pertains to those things whose principles are within us not in any manner whatsoever, but as being capable of being executed by us, Hence, as is evident from what we have said, we can also have speculative knowledge of those things whose causes are within us.

5. The speculative intellect is not differentiated from the practical because one has its forms from things, and the other, forms related to things, because our practical intellect, at times, also receives its forms from things, as happens, for example, when an artist, having seen some work of art, conceives a form according to which he intends to make something. Therefore, it is not necessary, either, that all the forms which pertain to the speculative intellect be received from things.

6. God’s practical and speculative ideas should not be distinguished as though they were two kinds of ideas. They are distinguished because, according to our way of understanding, to the speculative idea the practical adds a relation to an operation. It is just as we say that man adds rational to animal, even though man and animal are not two things.

7. Principles of being and principles of knowing are said to be the same, because whatever is a principle of being is also a principle of knowing. The opposite, however, is not true, since effects are not infrequently principles of knowing causes. Consequently, there is no reason why the forms of the speculative intellect should not be merely principles of knowing, while the forms of the practical intellect are principles both of knowing and of being.

8. We speak of God’s simple knowledge, not to exclude the relation which His knowledge has to what He knows, for such a relation is inseparably joined to all knowledge, but to exclude from it things that are outside the genus of knowledge. Such things are the existence of things (which is added by His knowledge of vision) and the relation of His will to the things that He knows and will produce (which is added by His knowledge of approval). It is just as we call fire a simple body, not to deny that it has essential parts, but rather to exclude foreign elements from its definition.

9. The true and the good include each other, since the true is a good and every good is true. Therefore, the good can be considered speculatively when only its truth is considered. For example, we can define the good and show what its nature is. But the good can also be considered practically if it is considered as a good, that is, as an end of a motion or operation. Consequently, it clearly does not follow that the ideas or likenesses or intelligible characters in the divine intellect belong only to practical knowledge simply because they have a relation terminating in a good.

Answers to Contrary Difficulties

1. Time has no ebb or flow in God, because His eternity, which is entirely simultaneous, includes all time. Hence, He knows the past, present, and future in the same way. This is precisely what Sirach (2 3:2 9) says: “For all things were known to the Lord God, before they were created: so also after they were perfected he beholdeth all things.” Hence, it is not necessary that an idea properly so called should exceed the limits of practical knowledge merely because the past is known by means of it.

2. If the knowledge of his handicraft which an artist, who is a creature, has by means of forms referred to action is a knowledge of his work as it can be produced, although he does not intend to produce it, then that knowledge is not speculative in all respects but is habitually practical. But that knowledge by which the artist knows, works, not, however, as he can produce them, is purely speculative. It does not contain ideas corresponding to the work, although it might possibly contain likenesses or intelligible characters of it.

3. Both speculative and practical knowledge are had by means of principles and causes. Consequently, this argument cannot prove that a science is speculative or that it is practical.

http://dhspriory.org/thomas/QDdeVer3.htm 

happy!

Brian Jacques. Author of, 'Redwall',Books, Poet,, Raconteur, Scouser.

The Dead Princess,and the Seven knights..[Pushkin]

"Moon, O Moon, my friend!" he said,

"Gold of horn and round of head,

From the darkest shadows rising,

With your eye the world apprising,

You whom stars with love regard

As you mount your nightly guard!

Surely you'll not grudge an answer?

Tell me, did you ever chance to

See the Princess I revere?

I'm her fiance." "O dear!"

Said the Moon in consternation,

"No, I have not seen the maiden.


On my round I only go

When it is my turn, you know.

It would seem that I was resting

When she passed." "How very vexing!"

Cried aloud Prince Yelisei.

But the Moon went on to say:

"Wait a minute! I suggest you

Have the Wind come to the rescue.

Call him now! It's worth a try.

And cheer up a bit! Goodbye!"

Yelisei, not losing courage,

To the Wind's abode now hurried.

"Wind, O Wind! Lord of the sky,

Herding flocks of clouds on high,

Stirring up the dark-blue ocean,

Setting all the air in motion,

Unafraid of anyone

Saving God in heaven alone!

Surely you'll not grudge an answer?

Tell me, did you ever chance to

See the Princess I revere?

I'm her fiance." "O hear!"

Said the Wind in turmoil blowing.

"Where a quiet stream is flowing

Stands a mountain high and steep

In it lies a cavern deep;

In this cave in shadows dismal

Sways a coffin, made of crystal.

Hung by chains from pillars six.

Round it barren land in which

No man ever meets another.

In that tomb your bride discover!"

With a howl the Wind was gone.

Yelisei wept loud and long.

To the barren land he journeyed

Desperately, sadly yearning

Once again to see his bride.

On he rode. A mountain high

Rose before him, soaring steeply

From a land laid waste completely.

At its foot—an entrance dim.

Yelisei went quickly in.

There, he saw, in shadows dismal
Swayed a coffin made of crystal
Where the Princess lay at rest
In the deep sleep of the blest.
And the Prince in tears dissolving
Threw himself upon the coffin...
And it broke! The maiden straight
Came to life, sat up, in great
Wonder looked about and yawning
As she set her bed see-sawing
Said with pretty arms outstretched:
"Gracious me! How long I've slept!"
Down she stepped from out the coffin.
O the sighing and the sobbing!
Carrying his bride, he strode
Back to daylight. Home they rode,
Making pleasant conversation
Till they reached their destination.
Swiftly rumour spread around:
"The Princess is safe and sound!"
It so happened the Tsaritsa
In her room was idly seated
By her magic looking-glass
And to pass the time did ask:
"Who in all the world is fairest
And has beauty of the rarest?"
Said the mirror in reply:

"You are fair, I can't deny,
But the Princess is the fairest
And her beauty is the rarest!"
The Tsaritsa leapt and smashed
On the floor her looking-glass,
Rushing to the door she saw the
Fair young Princess walk towards her.
Overcome by grief and spite,
The Tsaritsa died that night.
From the grave where she was buried
To a wedding people hurried,
For the good Prince Yelisei
Wed his Princess that same day.
Never since the World's creation
Was there such a celebration;
I was there, drank mead and yet
Barely got my whiskers wet.


http://russian-crafts.com/russian-folk-tales/tale-about-dead-princess.html

Tin Can Alley

CITY

City

Plastic flowers
Lipstick lovers
Replica races,
Lip service glitters!

City is a ‘concrete’ jungle
Where mass will not mingle!

City is so selfish
you will be like fish without water

City always runs for money
Never finds time to enjoy nature’s honey

City fixes price on every thing
Crux is to make profit on every thing.

City is cultural interference
City’s life is social indifference

It’s pity
Village trying to imitate city
This is my final inference

Mula Veereswara Rao

St Luke's Liverpool.

Many rivers to cross

But I can't seem to find my way over

Wandering I am lost as I travel along

The white cliffs of Dover

Many rivers to cross and it's only my will

That keeps me alive

I've been licked, washed up for years and,

I merely survive because of my pride.

And this loneliness won't leave me alone

It's such a drag to be on your own

Wise

When you wake up in the morning, tell yourself:

The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly.

They are like this because they can't tell good from evil.

But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own—not of the same blood or birth, but the same mind, and possessing a share of the divine.

[Meditations;Marcus Aurelius ]


"So the secret is just to say 'Yes!' and jump off from here. Then there is no problem. It means to be yourself, always yourself, without sticking to an old self."

Shunryu Suzuki

Meditations...

For all things fade away, become the stuff of legend, and are soon buried in oblivion.

Mind you, this is true only for those who blazed once like bright stars in the firmament, but for the rest, as soon as a few clods of earth cover their corpses, they are 'out of sight, out of mind.'

In the end, what would you gain from everlasting remembrance?

Absolutely nothing.

So what is left worth living for?

This alone: justice in thought, goodness in action, speech that cannot deceive, and a disposition glad of whatever comes, welcoming it as necessary, as familiar, as flowing from the same source and fountain as yourself.

[Meditations; Marcus Aurelius]

Deaf School

Oh Youth! where did you go? memories of another age....

Banjo Time!

Steve Martin! -----AWESOME!



Let's hear some Scouse, yi hah! Here's the Dubliners...

Hooterization;A Retrospective

Nice!

some pics from last week...

Misogyny, a Jungian Perspective, by A,Baring.

 From a Jungian perspective, the phobic fear of woman in patriarchal culture reflects the fear of the evolving organ of consciousness — the ego — being swallowed up by the primordial undifferentiated unity, the maw or womb of nature.

For men who are deeply insecure in their masculinity, whose internalised image of woman is undeveloped because woman has never been valued for herself, but only for what service she can render to man, an independent and educated woman will present a threat—unconsciously, the threat of castration and death.

http://www.annebaring.com/anbar20_bk_dreamwater_08.htm