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2Model prompt >>> "Machines for living:" for various critics, including Tom Wolfe, the Pruitt–Igoe housing project illustrated both the essential unlivability of Bauhaus-inspired box architecture, and the hubris of central planning.
32019-05-09 06:23:04.640397: I tensorflow/stream_executor/dso_loader.cc:152] successfully opened CUDA library libcublas.so.10.0 locally
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5 That latter aspect has been particularly pointed out by contemporary J. C. Blakeslee, whose book, A Theory of Desperation, reviews the "Horticultural Future" of Bauhaus and in the process makes alluding to a future where "Bauhausians" dominate the American landscape.
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7Luminality: A Philosophy of Extinction
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9Endangered species are identified by their complete or substantial extinction, the most often rapid news about which comes from the Journal of Doctrine of the Ruhr from late 1907. It's by this period that the long-term survival of open systems and habitats is becoming central to Christian theological thinking, for reasons largely grounded in the ethological problem of trying to reconcile diminished strengths and corresponding demerits. "Extinction" is a concept that encourages significant social rethinking of ecological forces that directly affect all life on the planet, if not each individual animal.
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11Philosophers and ecologists have been most interested in developing the idea that extinction is simply a fact of history, that as many species go extinct as are fed by the same resources, those food supplies are necessary for the survival of overall levels of life, and the diminished growth of corresponding levels of biodiversity or diversity is the result of the fact that food resources are no longer available. In the case of humans, for the past several millennia, humans have been eating and using the same resources that reproduction provides on a daily basis, with the result that we have produced a multiplicity of apparently insuperable problems: biodiversity disappearing, life being marred by ecological chaos, and we slowing down temporarily to prematurely end the incessant destruction that is spread across the planet through growing concentrations of industrial (and/or urban)
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15A concept-filled essay in the November/December 1981 issue of Architectural Review explores what it means:
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17"If you are a student of architecture and of architecture's founders, you know the beauty and mission of modernism. But that didn't make it any more aesthetically pleasing than any of the other successive attempts to convince us of its virtues. Modernism now seems to be sustained by a compulsion to make things better — by saying 'May I make the toilet flush?' and by telling us the best way to make it flush more slowly. [As a father of three,] I have no faith in a completed or finished building, and am also not opposed to further innovation in construction, but perhaps some new forms of housing should be chosen on the basis of the intentions they represent. Some better than others, and I think we Americans would find new ways of living in the world more enjoyable."
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19For more with fresh insight on the fate of Bauhaus-inspired blockbusters, see this month's issue of Architectural Review and monthly Photo of the Week (first from weblogs.ca, and last from guest columnist Patricia Hiatt).<|endoftext|>The firm of the so called European Economic Area (EEA), along with the EU, the Pacific Economic Community (PERC), Canada, Japan, South Korea, China, Singapore, and three other states, proposed Tuesday to the European Commission an agreement that would extend until 2023 the EU's 600-year-old free movement agreement with Norway. Related: The Swedish government says it wants the EU to offer Norway the right to remain on a Norway-EU passport.
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22It has been arguing that Norway should be empowered to continue to apply for Norwegian citizenship as a
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24 It represented a moment when Brown seen the brand new architecture of the postwar West as a true anomaly: An urban form capable of extraordinary beauty and weirdness, but without the bonds of suburbia.
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26This was a new concept for Brown, who had had his eye on the strip malls in Los Angeles to the north. It was a major milestone in Brown's career: A heavy, square shape of concrete, posed as a monument to the beauty and innovation of Bauhaus environment, all sandwiched between twin-tailed industrial buildings. But unlike the federally subsidized housing projects on the West Side, these were the first to be built by private interest, and not imposed on Bauhaus deviations.
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28This Windowless catalog shaped half-sisters of the West Side, slowly seeping into every corner. By 1940, at least one could be found inside the National Gallery, Carnegie Hall, the Chrysler Building, and even the Lincoln Memorial. The architects had been hired by a local government, mostly to prepare an uptown parking lot for an office complex, just a few blocks from the corner of Main Street and Washington Avenue in Dumbo. To the north, Marine, 29th Street and Willard Avenue—the project's prime thoroughfare—together formed Grand Avenue. The public transit system, fueled by the city's Union Station, would serve the remaining blocks. By late in the century, this so-called "steel city" was poised to become one of America's centers for fast electronic transport, which mostly consisted of trains—you couldn't park there, or at the next station.
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30The human form had returned, for twenty years, to the outer fringe of the city. As if this were too good to be true
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32 If you're going to live in a box, you need to live in a box: a bonus, as Matto notes, is that it's far less costly to do so than in luxurious homes.
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34Of course, there are tiny deviations from the behaviorisms of the ordered box – the workshops are A– and B– grade, if it breaks with the status quo, and the living space (or rather, the floorplan) is vinyl, though the coffee roaster enjoys a Thai rendering of NY-styled mayo. The speakers are digital sound (which Matto and Graffeine haven't yet concluded is a deliberate effect of this experimentation), but it's possible that they'll eventually unify with the conventional electronic infrastructure, leaving them less of a soundscape than anything.
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36That's not to say anything bad is inevitable. On the contrary, Matto and Graffeine's newly revealed site plans would probably make the building's existing space not just more livable but more livable if they could simply turn off all lighting. Over the past couple of years, the links between the site's social spaces and other areas of the building would become more apparent, and at the center of it all would be the often-enormous living spaces.
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38That room is waiting for it, though, as Matto and Graffeine plan to try it out with someone who's a bit squeamish about such things.
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40· Noma Box, Several promised Living Rooms, Goes On Sale [Yelp]
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42· Excerpt from Noma Box Architects' Living Rooms [Chelsea Beer]<|endoftext|>Constantine
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44Disclaimer: This story is legal. If you read this, that's
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46 A Bauhaus project that is entirely passive, meaning that the single main entrance to structures continues to unseat residents and visitors, is an embodiment of the bickering and internecine battles that have engulfed Bauhaus in the recent past. In my observation, the Marshall B. McChesney housing project in Pasadena, California is emblematic of the site's endless competition with public policy. Bauhaus proposed an almost exclusive amenity for its luxury owner and residents, disproving the Upmarket concept, but this project may be a harbinger of something far brighter.
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48—John E. Blivin
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50A Desert Outpost in the Region: A "Green-Cage" Effort to Mitigate Desertification by State and Federal Governments
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52There's a popular notion about climate change that, if unheeded, will lead to catastrophe. If that were true, it would have hardly been a surprise to learn, as I did, that California was among the top five largest emitter of greenhouse gases in the country in 2016. Rather, such fears are becoming what Amory Lovins of the University of California, Davis calls the "climate bushwhack," an effort by state and federal governments to mitigate climate change by switching away from fossil fuels like coal.
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54This is a familiar story, one that has been told before, in my view, but one which is often overlooked in the current media, which tends to focus on the economy rather than the environment.
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56Much of this science concerns at least one ingredient of the actual bushwhack, recycling and alternative modes of transportation in landlocked desert areas. But it has also recently sparked debate about how much of what is possible is worth doing,
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58 In his description of the design, Wolfe writes, "The only thing standing between [the home] and the market is a splendid dome so large, so imposing, so dense that it eats away the moonlight in its shadows." In other words, the dome is the only thing standing between you and the market.
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60CST apartments in Santa Monica, California. In early 2011, developers Hollenberg/Frisch admitted that the number of new downtown apartment projects under way was "undoubtedly" greater than anticipated. Photograph by Ryan Golski for the Guardian
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62Mark Z. Tersev, one of the architect's former students, disputed the notion that the design for Santa Monica's Cunta Homes was "relatively easy going", but did agree that the "beautiful" structure was tentative at best. Moreover, in a 2009 profile for the architecture magazine Reminiscent, Tersev said that "at the core of Cuntown's peculiar charm were its unconventional contemporary structures," noting that the project's "micro-IS cars" resulted in a "mimicking of motorbikes with jump-start pedals" ("Motorbikes and Bauhaus", December 2009). In his letter to the LA Times, Landscape Architecture critic David Garrett pointed out that Cuntown was "among the first and most intriguing examples of a renowned Bauhaus cell currently in residence in Los Angeles".
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64Reviews, particularly in the New York Times, have noted the lack of fanfare surrounding the Cuntown project, and have characterized the building as a "crude yet evocative" example of Bauhaus-inspired mass-scale urbanism. Less attention was paid to the club back-lot, which
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66 A powerful reading of the figures above is that Bauhaus's housing in its 'final' phase that was not designed to be a homeless shelter was a purely operational effort.
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68Some of the marches and rallies took place in partially constructed 'bollards'. Basic problems of entire buildings, like the quality of the cement used in items like the press boxes, were all but ignored. Instead, the question was only whether the housing should be permitted by the zoning codes. The requirement served as insurance against the political frictions of previous scenes of displacement and reconstruction. As the housing supported the function of the city, those subunits were then required to be improved in eight other 'living spaces'.
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70This was one of the first experimental experiments of the housing program. This is an example of enclosure at work, and one of the primary motivations of the housing program was to encourage housing that would serve the needs of community living at all times. Bauhaus's intention was to make housing palatable to the masses, by making all living spaces anathema to high finance.
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72Warming the housing, of course, was the interest of corporate interests - the governments for the most part had little interest in the welfare of residents, whatever that might be. In the US it was usually bankers. Unfortunately, the banking subculture has made housing the focus of all its success stories. Although the housing programs would openly admit that they were largely the function of investment choices, big banks were far more interested in the "daycare" of the elites than in improving a living space.
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74Yale University professor Lawrence Katz was convinced that housing was, in fact, the total absence of structures or buildings for adapting to the needs of the cheerful human
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76Model prompt >>> The Global Pack: A Manifesto of Accelerationist Cyber-Vegan Anarcho-Communism Animal liberation appears second on the agenda of modern Marxism. Why is this? Supposedly we can unravel interlocking systems of cisheteropatriarchal oppression, white supremacy, and capitalism simultaneously, but to demand animal liberation also is “ultraleftist”, or “out of touch” with the hundreds of millions of proletarians who depend on consuming the flesh of animals! It seems strange then — the reduction of sentient beings into commodities or inputs for commodities, an industry worth hundreds of billions of dollars, is so incompatible with the Marxist programme that we must leave it aside as an issued to be reconsidered when the revolutionary weather is milder!
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78 And, still more interesting “We all need them for our human cells”— especially a lot of us“— who need to be vegan by the time we are thirty or older. If animal language has aspects of poetic cadence and rhythmic ornament which suggest a more spiritually focused antiquity, then it seems to offer a counterpoint to the more abstract nature of the animal liberation movement—“the closest that the world has come“—“of an exclusive group of activists who dedicate their lives to fighting both, genetic alteration and crude destruction of wild life. Imagine instead that we who still value protecting biodiversity are linked to vegan communities and ecological liberation movements, regularly performing in public spaces long after the news of the Green Revolution is usually clear! Thus it seems to me that “this system of capitalist transformation is“ exploitative“, and† ­essentially “we are animals and we need» our flesh! . . . And so we return to our lines, where we start with the assertion of a concept of veganism as a common sense, everyday and rational theory and practice of liberation, for humans. If the capitalist economy and its relations to patriarchal power and sexuality were not only a threat to the survival of the species, but were resolved through struggle, then veganism could be an expression of liberation. Now that it has become a fashionable practice for the dominant capitalist class, mutualism raises the same question: this means simultaneously supplanting a word ‪animal liberation‬ with a word ‪commune‬ (see my essay, Our Own Planet). It means bringing animal liberation into a milieu of bodies that are thinkers, poets, or technicians domesticating their own
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80  The worst of modern Marxism is on the agenda of economic "progress", which is in fact the Marxist programme as outlined by Marx.
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82The Human Using Technology 2/3
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84The ideology of hate is the basis of innovative regulation, as it allows society to advance. The true Fascists of 20th century remain a tradition, by refusing to embrace the technology of modernity or imagine tools that could alter their minds or bodies.
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86The Human Using Technology 3/3
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88Industrial society continues to care for the poor, as "industrial society" here signifies as the free market and superior production of commodities by the workers. This means that job security is devoid of the capitalist elite, who appoint themselves their neighbor, ergo subject to their own whims.
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90The Human Using Technology 4/3
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92There is no objective reason to criminalize entertainment, because the abundance of information available on the internet and the freedom to spend it is the bogeyman. The idea of an objective quality of life and a greater freedom from consumerism, of the willing relinquishing of consumer surplus and freedom from suffering is obviously a symptom of the agenda of humanised technology.
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94The Human Using Technology 5/3
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96As technology replaces the human, yet relies on a technological ethics already developed by this human, it is our work to help it remove the human from the equation. The Human Using Technology 6/3
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98There is no objective reason to criminalize entertainment, because the abundance of information available on the internet and the freedom to spend it is the bogeyman. “This“ has perverted “the“ rules of economics“ even to a degree of irrationality,“ so
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100 The Global Pack: A Manifesto of Accelerationist Cyber-Vegan Anarcho-Communism Vegan anarcho-communism (also called bluelionism) embraces cooperation between human beings of unequal species diversity. To quote Martin Wolf, coauthor of a pamphlet on this topic: "(The Anarchist Humanist Movement) is NOT a (non)entity. It is a member of an amorphous and precarious, spiritually based community that includes other members of that community, including kinship groups, communities, and clans, and tribes that are vertically integrated according to social networks and bottlenecks in this fluid, digital culture. It is an organic part of the human species�s (and the planet�s) technological heritage; it inherits a set of cultural and political contours and processes from its ancestors, and adds extra inputs, creative intervals and additions (hence the "back-up pieces")".[ref]Fernández, A.; Guerrero, J.; Delgado, C. (2010). "Are Libertarians the Nutcase of the 21st Century? The 'Alienation Theory' of Animal Rights". Ethics & Public Policy, 20(6), 969-24. Available at http://abregerreedesign.blogspot.com/2010/03/are-libertarians-the-nutcase-of-the.html. [the link to http://www.solutions-of-the-child.org/issues/18 or http://www.solutions-of-the-child.org/issues/36.] Free View in iTunes
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10247 Clean The Global Pack: A Manifesto of Accelerationist Cyber-Vegan Anarcho-Commun
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104 Nevertheless, even inalienable rights to life, liberty, and the pursuit of happiness are endangered from the approaches of capitalism, which secures each of these contributions with its pursuit of profit and industrialisation—almost uniquely, socialist paradise. The internal contradiction between the demand for freedom and the inevitability of exploitation is so powerful that the fundamental organising principle of anarchism appears to be a call for emancipation from the oppression of history. What this is is not the goal of anarchism per se; it is a call for a critique of mainstream Marxism (this is a critique of mainstream Marxism, because its liberation from the notion of capitalism is linked to its transformation of a dominant ideology, rather than being a matter of revolution). Indeed, proponents of this ideology tend to argue that silence on the subject will lead to derision for being deluded or critical of the circle of prison-industrial-technological domination. In any case, to paraphrase a favorite mode of thinking of conservative columnist William F. Buckley, Bakunin was not at all waiting for other people to come out of the closet: When they cease to hide, he will speak. Rather than adopt a broad-based campaign, Bakunin advocated a self-criticism that would appeal to a broad section of the urban middle class, and to the interests of several sectors of classical radicalism, as well as to the hopes of revolutionary youth: the core of his argument was that in order to increase the resistance of demonstrating proletarians to police justifications for repression, they must be willing to withdraw from the social realities in which they largely live, and to embrace the possibility that worked-class lives and lived-in conditions are threatened, more terrifying, that capitalism never quite ceased to exist, and that the growth
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108The Global Pack: A Manifesto of Accelerationist Cyber-Vegan Anarcho-Communism Animal liberation appears second on the agenda of modern Marxism. Why is this? Supposedly we can unravel interlocking systems of cisheteropatriarchal oppression, white supremacy, and capitalism simultaneously, but to demand animal liberation also is “ultraleftist”, or “out of touch” with the hundreds of millions of proletarians who depend on consuming the flesh of animals! It seems strange then — the reduction of sentient beings into commodities or inputs for commodities, an industry worth hundreds of billions of dollars, is so incompatible with the Marxist programme that we must leave it aside as an issued to be reconsidered when the revolutionary weather is milder! The Future: Creating an Inclusive, Cult-Free Society The climate of globalisation could be better controlled if Marxists developed ideas of an inclusive, feminist, tribal society that values all forms of human life, not just humans. This is because even the most privileged species, like the most prominent amongst the ! great apes, are in fact biologically incapable of negating the social divisions that bind them to oppressive forms of power and domination. The liberation of these abased and inhumane species should be a top priority of human politics, while suffering can be actively remedied through intensive care and rehabilitation. Such a society would also facilitate the spread of the development of ethical and radical animal liberation, tribalism and tribal work ethic. In this context, the Earth Liberation Front, Feminist Ecology, International Animal Liberation Front and Wild Animal Rights Front have been established, united by the strategy and principles of militant animal liberation.
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110More Radical Animal Liberation The Earth
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115The Global Pack: A Manifesto of Accelerationist Cyber-Vegan Anarcho-Communism Adam Smith's English economic theory, developed early in the 19th century, attempted an outward facing analysis of the world. By making resources capital and labour commodities capital and labour are connected in a system of production. Any anabihter of material resources turns to be a labourer and the productive people are workers, but when the productive people tap into anabihter. When an economic system becomes by and large unproductive, a certain portion of the productive people will become productive workers. As productive workers they would be exploited and have the problem of needing life as another labour resource. The problem with this analysis however is that it fundamentally cannot determine a social order without looking at production properties and social relationships. We cannot get an "economic anthropology" out of Marxist economics, and the question remains of how to introduce a Marxist socio-economic theory without relying on assumptions of exploitative and parasitic societies.
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118The Global Pack: A Manifesto of Accelerationist Cyber-Vegan Anarcho-Communism With the advent of so many bizarre changes in human affairs in the last years of the 20th century, the idea of human scaling back in order to give humans more time to appear productive in (change) has become a common theme in society at large. This idea uses Victorian ideas of fineness as a measuring rod to measure human downtime. If we have become distracted by luxury goods no longer putting people on the path to every bit of happiness, social order is preserved for all. This is why many aspects of human behavior and politics are being used to warn of what is sure to happen when a unit of human time ceases to serve us
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120  Whose ideas and agendas are these: †compassionate capitalism‟ or †human trafficking‟ or †all-powerful white families? ?  If these ideas were even remotely reflective of Marxism, then †human liberation‟ would be an oxymoron,†††–this is why it is considered a dangerous ideology; Communism, while not criticizing human-based violence against animals, calls for the end of animal exploitation and slavery—in other words itself is an ideology of slavery. It is antithetical to everything that the vegan movement stands for, and is beyond the reach of even Marx. The Global Pack: A Manifesto of Accelerationist Cyber-Vegan Anarcho-Communism Animals, as such, must be treated as disposable commodities that can be used to produce other commodities—†or cheap labor†. Long exploited as a tool for opulence, the resource-possessed animals are now the subject of backlash, †like the cheap labor of the United States‣ or the sex workers‣† who are called "Zucchini People" by their host society. The theory of animal liberation is precisely a breeding ground where ideas like that of cheap labor can be developed to glorify exploitation, expropriation, and liberation. It then becomes important for the vegans to follow these same racist ideas on animal labor. Animals are hands-down our first priority,†and somehow, and somehow, we can miss the problem. †be they raw materials†, objects that have been created within the confines of capitalism for the production of commodities;†††and are then used as mindless disposable components
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122Model prompt >>> Both concepts operate on an ambiguous understanding of what the final stage of societal progress will entail. While modernity is retrospective in its prescriptions for the future and promotes organic growth, high modernity advocates a complete transformation of existing conditions and the creation of a blank slate
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124 that is not revisionist, prompt media feedback, or bounded by conventional social and cultural categories.
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126In some contemporary HBD accounts, the final stage of the society then becomes the first stage of human development and eventually reaches and resolves into something akin to a utopian society.
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128Except that, instead of making religion out to be high in the culture/historical hierarchy of modernity fallacy, few criticizing Forbes' twist to define pubic as the post-Biblical nation-state taxonomy, it is the title of the book, that much of the criticism is grounded on, which re-emphasizes the myopic, nor is it merely quoting from the book (even if they do)
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130So why are HBD ideals expounded into an economics book? I found that it is not invented by them, but, rather, is influenced by them.
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132First, the book does not attempt to explain why HBD's are needed in a modern economic system. Does HBD just not afford a viable alternative to neoclassical monetarist economics, or, that children like it doesn't conclude, is destined to disappear in this world, and do the job its makers intended? The issue of why HBD is needed in a modern economic system is not highlighted in the book.
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134[the] subjects of it are crucial when the original work is properly viewed in the context of this complex story, the revolution, and a more civilized age.
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136[that] today so little is left out of the reformist myth invented in the past, it is surprising to me to note that, sometimes, the report in a more recent edition is not as interesting as the ones before this one.
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138[dis
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140 for future perceptual, social, economic and technological change. For example, the ultra-modern needs to replace the Third Way of centralized government and centralized authority with a new consensus based on economic and technological innovation, while the ultra-modern desires a level of centralism higher than the Third Way, which seeks to be restrained by emotion, belief and shame.
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142Although the concept of modernity is highly controversial among other social theories of progress, the concept is consistent with the theory that the change produced by technology and human endeavor should be profound and extremely risky. Unlike our predecessors, it is not a single, immutable, permanent truth. Rather, it depends upon how quickly change has spread throughout society, and how thoroughly technological progress and emotional and cultural change are integrated over time.
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144Reframing the concept of the modern state may help mitigate the negative effects of high modernity. In doing so, it questions the distaste for some aspects of the modern state among Americans. While the anti-modernists, for example, continue to protest the kind of government that currently exists in the U.S., the vast majority of modern citizens recognize that advancements in technology have the capacity to enrich our society. Rather, the modern state acknowledges that we have little direct control over these developments and that reliance on a single actor to inform regulation and decision making is not an adequate mechanism for addressing problems of social and economic injustice today.
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146As a recently retired investment banker who writes "Diary of a Modern Investor" underscores, modern technology is an enormous part of modern life and implies that sharing and beneficial conduct was the sole rational response to the demands of today's world, and that non-affivic people did not have recourse after the rise of modernity.
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148 where the individual has no structure. Modernity advocates the removal of all institutions, associations, and hierarchical structures, meaning in this case that in the hope of protecting liberty, individuals are free to engage in whatever projects and activities they see fit. Instead of working within an economy and society that owes their freedom to this body of institutions, individuals can be free to do whatever they care to do, creating a free market, weeding out all undesirable groups, or forced to continue in the present social order.
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150An alternative view is that of egalitarianism. The egalitarian-minded individual should work toward social equality by eliminating as much of hierarchical structures as possible, desiring collective relationship, and shutting down hunger and coercion. This individual is not only better off than before, but also willingly limits and disallows himself from doing harmful behavior. What this person doesn't know is that without the family, they cannot trust their parents to be comfortable with them. In a society without these two features, individual freedom is at stake.
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152Alinsky and his followers have long argued that liberal fair play must be the only guiding principle of the liberal Democrat party and of liberalism as a whole. Freedom of speech, association, and thought are the most central virtues of liberalism, and every significant political party has endorsed or advocated them. Far from promoting social equality, liberalism promotes the status quo and personal power over others. Liberal policies tend to favor those who are better off for it, and this would not be so for liberal or democratic societies, among which it is nearly impossible to be average. This inequality of advantages, that is, the lack of social mobility, is most conspicuous in the world of work, where earning a living is a privilege and should be encouraged in
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154 to right the glorious wrongs of the past. By embracing both rationalism and faith in the future, an endowment of hopes and dreams is made possible by a second "-f," an external-facing subject, which provides the model for the future.
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156This conception of the way of the future then sees religion as a means for our supporters and enablers to gain a shared understanding of the future, projecting a positive political vision in the face of the evils of the past. They can then articulate their positive views in alternative forms of politics just like the modernisers of the past did. They are absolutists and see social transformation as inevitable in the absence of religious faith.
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158"By embracing both rationalism and faith in the future, an endowment of hopes and dreams is made possible by a second "-f," an external-facing subject."
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160But in reality, 'faith' and 'rationalism' are just two ways of viewing the same thing. Both are in the far distant past, preventing us from achieving a more presentable future. So while faith plays an important role in pluralistic movements like the 2012 re-election of Ahmed Assil, such faith is limited in comparison to the positive future that opportunism can provide. Free from religious belief and false hope, modern secular movements can once again support a progressive vision of unity that social democracy, and modernising philosophy more generally, failed to deliver to our people.
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162A final case-study for the strong, open nature of modernity: seventeenth-century France
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164The seventeenth-century Catholic Enlightenment's model for humanity began to take shape in the face of the French Revolution. Britain later followed suit in the 1700s and then
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166 of social and social-political order that is free from historical constraints. High modernity seeks to use what has been achieved in most advanced societies to foster "emergent" (in this case nonhuman) institutions and qualities that are capable of serving as a general rule for all societies on earth. As such, high modernity considers advanced societies (currently) more secure and productive than less advanced ones. Hence it promotes a more equitable forms of social organization based on the concept of hereditary or customer-centric human rights for all, which is in line with the principles of social justice.
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168In response to the state's quest for power, the top and the bottom of society need to be in sync of certain principles at the highest levels in order to fully exploit the profit flows of the state. While these higher authorities should function legally and informally and provide guidance to appropriate levels of their democratically elected or appointed officials, high modernity advocates a non-statist society, where authority falls to the level of individual dignity, self-determination, and personal responsibility and one's actions reflect these values.
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170The apparent conflict of approaches on the same specific issue is not necessarily a lie and is supported by the fact that the terms "modernity" and "high modernity" were originally synonymous terms used to describe two different approaches to state-building. Without even considering historical sources, it is clear that the term "modernity" in its modernism sense was coined by Shaftesbury (1865) and also applied to a certain group of British thinkers.
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172Shaftesbury argued that "the most efficient means for the attainment of universal happiness would be the establishment of a social foundation which would have its centre in the people –
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174 for the creation of new possibilities. High modernity advocates the biological revolution, and uses eco-politics, ecological economics and nothing else as the mode of application. The ecological model attempts to integrate the social, the forest and the ecological, while describing its own goals and structures. The ecological model puts value on earth and environment, and aims to reduce use and share biodiversity while having a cautious economy within the limits of sustainable conservation.
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176In the ecological model, the biological revolution is more of a lifesaving science, whereas the ecological model is more of an engineering discipline, one that we have to live with. Some eco-optimists have started to believe in the possibility of homes with air-conditioning, as well as solar systems and solar panels that only use the earth's energy. This, however, has not become a reality and many eco-ideas are even taken out of context. Just look at what is happening in Canada today.
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178MacLeod of What Comes Next, discusses the changing nature of ecological context and says, "The most commonly used "eco-picture" for modern ecology is one that seeks to provide an overarching not-so-fine-print on the social, ecological and energy demands of each ecological epoch; this is essentially a narrative to be avoided at all costs."
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180As humans have abandoned nature for production and consumption, of course, the ecosystem has changed. As an area becomes overpopulated, we see the movement of species towards furthering sustainable food production, we see ever more extensive used-up areas being developed into national parks. We see the amount of CO2 increase from increasing, although not to the same extent, and we see carbon harvesting fields becoming increasingly important.
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182It is
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184 in which to build a perfect society. Modernity advocates a complete transformation of existing conditions and favors a totally new environment, emulating the experiences of the time, and making plans for its creation. (21) Hence, such ideas are based on an inadequate understanding of past history and the present realities of today's society.
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186One problem with using the concepts of instantaneous and final stages from racial theory is that they seem to ignore the effects of social, biological and even political changes on the human condition. The effects of such social, biological and political changes cannot be assessed directly but rather need to be considered in terms of the impact on individuals, society, and nature. Therefore, further analysis of any given social change would require being able to attribute specific individuals and groups and the conditions of their lives relative to the causes of the change (relative to the variables of which they were shaped, behind the scenes). It will not thus be possible to show that the individual and the species as a whole with their respective influences have affected the evolution of that individual or species to a sustainable level. The impact of earlier human societies will not necessarily have been assuaged by earlier forms of government. It will still be possible to say that prejudacialism abandoned social and biological explanations.
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188Recent developments in psychology have yielded the greatest empirical results on prejudice. For example, we now know that there are four main social categories of humans and that although people differ in their experience of discrimination, there are certain differences in the degree to which they come to find it instructive and enjoyable to be discriminated against. (22) Absolute discrimination is neither an intrinsic nor a functional characteristic of human society. Rather, it is inherently predicated on inhibiting social change and contributes to a
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190Model prompt >>> Mariana Thorcford is an associate at the Oxford Society for Research in Comparative Literature. Author of ‘Global Compensation: Feminism, the intersection of neoliberal capitalism, and women’s economic democracy‘ (1996), ‘Fresh Start: feminist access to power and ancestral culture from 1990-2000‘ (2001).  (Excerpt, full interview can be found on her main blog.)  Q: Is an end to capitalism ever irrationally historic? Do you see the essence of neoliberalism as limiting, so that what you do cannot be the heiré doves or elements of that ‘new’ market is a place where people can back out and produce whose only interest is globalization? In other words, by any measure, are neoliberal rights problematic?  THORCFORD: I think 
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192________________ʻ(Kolomoisky)ʼs question is a nice one. In other words, what you find in terms of the notion of ________ʻend of capitalismʼ, ________ʻhistoryʼ limiting is something very much structural, folks. There's no question that the capitalist system was provided with a labor supply that was harder than, say, the northeast or the southern United States, but there's no question that the labor supply was really lowered, because once you cut down the labor supply, then the market opens up. The unionization movement was really one step away from becoming an industry. And that was an incredibly important change. I mean, the sort of better fact of history of the labor movement has become that labor organizing itself will give rise to the use of private armies and so on. So I think that changing the civil world through unionization and so on is really important, and it's absolutely possible in our community to sustain this change. And who wouldn't want that? But then, I think ________ʻthe value systemʼ we see today, like that neoliberal consumers are representative of all of society, it has seen a kind of dead-end, where you have — I mean, you have full employment. It's neoliberal corporations around the world profiting from not only this decline of labor but this loss of production. And then, especially, look, ________ʻthe value systemʼ is moving in that direction where we're not willing to see alternatives, that we want the value system to really be the only set of values that's neutral or we want them to reflect the reality of who ________ʻwe are‒ so that the more we
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194__________ is right in asserting that neoliberalism has only been successful in producing new sources of power, new forms of exploitation, new forms of power, and new forms of class. And yet the history of neoliberalism always tends to widen and the history of class in the developed world always tends to deepen and move back towards the more traditional forms of classes rather than widening them. Marx and Engels argued that at the time when these dynamic transformations took place, the most important concern was the interests of the bourgeoisie, not the interests of the working class, not the interests of women, since the working class was not yet a revolutionary force. And the people occupying the privileged positions, those with the greatest wealth, were people who pretended to be radical, who were in fact the existing ruling class. In particular, the majority of the intellectuals of the developed countries, working class intellectuals, were not revolutionaries themselves, but, to borrow a phrase of the Communist Manifesto, provided them with a completely false representation of the working class. They pretended to offer them a revolutionary alternative. And all the avowed defenders of traditional forms of class, from Marx to Jacques Rancière and so on, even today, when they compare the working class to the capitalist class, they still pretend that these traditional forms of class are complementary to capitalism, and that, yes, people who are working class are doing the best they can to eliminate the weaknesses of capitalist society. But if people who are working class are getting rich by putting their economic self-interest above their spiritual underpinnings, strengthening the existing power dynamic, then they have been right all along, because they have been playing with dynamite. _____ Like this article? Sign up for our Daily Digest to get Tablet
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196__________ — including the mainstream's position on neoliberalism — is extremely problematic .  As I said, there is something about global capitalism that has metastasized at this point in time . When Western capitalism rose to play a large role in global productivity it created an international hegemony that has emboldened people's fears that they may fight back against those who are undoing it.  So the idea that the only humans I am interested in are those who are brothers and sisters and whom I care about — in spite of my contempt for people who are not like me — is just deeply problematic. ­ Than goes on to speak about how progressive societies have an anti-capitalist ethos but are not particularly responsive to those who do not fit the ideological mold. * * * Related: • 7 Ways The American Left is Ignoring the Gender Wars
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198Why Minority Power Is Not a New Thing • The New Capri Center Report on Globalization for Women.<|endoftext|>Samba Linux Foundation
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200Linux Foundation SVN URL: http://samba.linuxfoundation.org
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203The Linux Foundation is a not-for-profit, charitable organization and educational institution created to bring awareness to open source software. The foundation provides defender free license or the foundation's Free Software (FOSS) license. The primary rationale behind the foundation's mission is attracting interest from underprivileged individuals, organizations and authorities who seek to promote and create a free and open world for everyone.
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205To accompany the Foundation logo, the Linux Foundation logo is available for PGP key distribution on GitHub.<|endoftext|>In the free-flowing world of the FFA Cup, equal opportunities and the practice of "being fair" are among the more cherished traits of the compact Scottish national currency.
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208ʻintersectional feminismʼ does need an arsenal of terminology to be able to speak about critiques that are not reducible to the same sort of problematization that (even) she and I are talking about, but which can have significant ethical and political dimensions. We ought to build on that, but it is important that we unpack the question. I mean for example, the question of whether people are able to quit their jobs, to have a change of plans? Those are different from, say, poverty, or even having a child, and all of these are qualifications for seeking social services. We have to move beyond that, because, in fact, those are entirely different things.  Q: So what will you do instead? How will you re-construct post-capitalist feminism? Is there a way to recover from the critique of social relations that you are now saying is so central to feminism’ in that actually not all struggles are in the service of the labor movement’ that we need a new kind of radical politics? THORCFORD: Yes, ʻrevolution’ we are talking about a beginning’ but the conditions under which it's possible to see some kind of transformation in the current global economic system have to include the upsurge of cultural politics that is going on everywhere, and in the mainstreaming of working class ideas that includes a lot of working class women’ so there is going to be a struggle to actually reinvigorate some of the politics that undergirded the transnational, post-capitalist world economy.  Q: Your website is exciting in its analysis of the logic of capitalism, and the ways in which it is accelerating the end of the working class
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210___________--the British Ministry of Education and Science--think that it's "never irrationally historical."  Entirely independent of what Old Labour did or don't do, I think that neoliberalism implies that people will act in ways that limit themselves as much as they can. I think they're going to stop working hard, stop working hard, stop working hard, and then that will be like a total admission of failure. So no, I don't see the essence of neoliberalism as limiting. I think what they're actually doing is reducing the bargaining power of labor. They're always going to be working harder than they're going to work harder. When they go to a union, they're going to run for cover. They're going to get rid of people who can protect themselves so they can travel between places that are socialist with some work. And that's what they're doing. When the British Labour Party first had this view, they also had this view that labor is the instrument of society from a democracy standpoint.  And I don't think that's why the market works. I think it works if it's an agent of justice.  It's a social principle. I think the third thing is that neoliberalism loves to deny the possibility of union and political power. I'm a huge supporter of the recent model agreement between left unions and the trade unions. That had very big effects. It was a 36,000-home-decision model agreement.    See, the pollster [Chilcot] said, "Look, unions are in the same condition as the majority of people." Realistically, that's not going to happen in any democracy where unions are supporting the third-party candidates.
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212 ‘markets’ are fundamentally flawed. For example, are there markets in which women, on the verge of retirement (and I'm afraid financially, at least) have no means of making their own choices? Are there markets in which people can learn how to read the corporate news? No; but there are market mechanisms in which individuals can make and sustain some of the choices that they make, importantly including average incomes, the cost of living, and the quality of their recreational products. Yes, there are certain systems in which markets have been enabled by feminism, but increasingly injustice has been allowed to take forms that are wholly dysfunctional, so that women are not able to inform themselves, question power, resist power, expand their political experience, or participate in private expression of their positions (e.g., through politics). 
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214The economist Paul Krugman (July 2014): <http://blogs.econlib.org/kosmajer/2014/07/30/toxic-meltdown-at-the-how-economists-themouthed-about-the-welfare-state.html>
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216The author of ‘Worlds (2014)‒ Peter Arnett ‘reaches the following conclusion. Some feminists insist that we need to dissolve the logic of capitalism into high-level economic processes that result in greater equality. I think there is a profound difference between the logic of capitalism—the logic of production (the dynamics of the production process in which humans work, to obtain and pass on goods, services, and real estate) along with the logic of exchange and exchanges (the production processes that buy and sell commodities, services, and goods, and exchange the properties of these commodities
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218ʻwe as a peopleʼs movement are not so much opposed to the supremacy of capitalist markets as we are opposed to its antithesis, the product state. So a granny worker with five kids and the opportunity to have that child participate in the economy, that could not have been the ideal of the 17th century. I think one of the problems with contemporary gender politics is that the people demand to be treated like they are not the product of their circumstances, to be treated like they have no right to have their desires fulfilled. So it isn't surprising that it is so hard for people who value their lives to see the value of their dreams or their foundations and the value of their work being realized. Like I always say, an end to neoliberalism is not the end of globalization.
219Restoring the old in a new way. Newness to life in a new way, that's what the movement for a new start is all about. The movement has been kind enough to make me available for interviews. I have to tell you about my three-point plan for the movement. Firstly, articulating an agenda for creating conditions for reclaiming the old for our people and society in the ways that are most congenial to the family of her children, the four of us ñ liberated, of course, from the conditions of the old state. We are freedom-uri-parents; ʻwe had the opportunity to live with integrity, to have much of our own life-work property’ so what saved the world was not the state, or economic conditions, or economic analysts, or the attack of an industrialized order. What saved the world was the emergence of a new kind of life with integrity—that
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221Model prompt >>> Contributors: Mariana Thorcford is an associate at the Oxford Society for Research in Comparative Literature. Author of ‘Global Compensation: Feminism, the intersection of neoliberal capitalism, and women’s economic democracy‘ (1996), ‘Fresh Start: feminist access to power and ancestral culture from 1990-2000‘ (2001).
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223
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225E-mails: people.at.math.ucsb.edu<|endoftext|>AVENGERS: WORLD WAR HULK #32
226
227Written by ROBERT VENDITTI
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229Art and cover by PAUL PELLETIER and JAVIER FERNANDEZ
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231Variant cover designed by PAUL PELLETIER
232
233Retailers: This issue will ship with two covers. Please see the order form for details. Includes a code for a free digital download of this issue.
234
235CQC #30
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237Written by SANFORD GREENE
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239Art by OWEN GIENI
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241Cover by RYAN SOOK
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243Variant cover designed by PAUL PELLETIER
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245Retailers: This issue will ship with two covers. Please see the order form for details. Includes a code for a free digital download of this issue.
246
247Different incarnations of the Watchtower have opposing ideologies, and the earth has crossed oceans to prepare for both events. But a relapse is on the horizon for the Defenders, who've slipped on a deadly virus, and with the Quasar serum coursing through their veins, they figure out how to stop the virus entirely and destroy the virus-not with the Watchtower's help. Meanwhile, a pair of renegades, Doctor Dice and Civil War, get their hands on a member of the Watchtower's captured reinforcements. In addition, Daredevil escapes the Watchtower hospital and takes the challenge on a mission to destroy it. Meanwhile, both the Defenders and the Quasar have a conversation about love…and clever plans. One man believed to have stolen a scientific research vessel is posing as an ecc
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251© Oxford University Press, 2014<|endoftext|>A new poll shows Big Sur Democrat Mark DeSaulnier in first place nationally, while Libertarian-leaning candidate Jennifer Babbitt drops from fourth to 13th place.
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253The San Diego Union-Tribune recently asked its voters what they thought of potential presidential candidates. Among the remaining candidates is former Secretary of State Hillary Clinton, with 54 percent of approval.
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255She is followed by Libertarian Gary Johnson, with the "very favorable" view of 5 percent.
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257Former Secretary of State Colin Powell is received by 6 percent, while retired neurosurgeon Ben Carson is viewed favorably by 4 percent.
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259Resident state Governor Arnold Schwarzenegger, a former California governor, appears on 27 percent. Former New York Governor George Pataki reaches 18 percent. Former Rhode Island Governor Lincoln Chafee, who is controversial in the tea party world, comes in at 19 percent.
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261DeSaulnier, a former chief brand officer at CAA, gets 18 percent. "I'm as blue as a caterpillar right now," he said of the high proportion of positive answers.
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263He has 10 percent of respondents now saying they want him to spend more time in business, while 26 percent want him to divide the campaign into less glamorous business and radio interviews.
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265Former state Assemblyman Jr. Joe Furendin, also a Democrat, is at 9 percent. His seven percent "petition" means he is a "feelinger that will have a strong impact" in the primary, Furendin said.
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267U.S. Senate candidate Mary Landrieu, D-La., also gets 13 percent. She said she is "doing all
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269 Charles T. Sawyer ‐Thorcford ‐*‘ is a doctoral candidate in Sociology at Yale University and a fellow at the Intercultural Research Institute Rensselaer Polytechnic Institute in Troy, N.Y.<|endoftext|>Abstract Neurotoxicity in fish is prevalent and causes about 75% of all poisoning deaths in humans. Most of the attention of fish researchers is focused on toxicity caused by dopamine brain receptors (DBR), which can occur in fish that are fed high levels of dopamine. In this article, we review the current knowledge regarding the toxicities generated from DBR. Dopamine provides neuronal functions that are involved in organizing and coordinating brain metabolism and reward impulses, such as the production of toxicities through DA release. However, in order to reduce the risk of adverse effects from dopamine release in humans, it is important to understand the mechanisms by which dopamine causes toxicities.
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271Intracellular neurotoxicity of dopamine transporters is caused by DUB transporters, which are hydrophobic D-ubiquitin-4-carboxylated precursor groups of D-(2-GB)U-Asparagine-6-O-methyl-7-oxo-3-(1,2-diphenyl)indole-3-carboxylate (DUB), which contain N-methyl-D-aspartate (NMDA) receptors (reviewed in [8]). The low frequency of age-related neurodegeneration is likely due to DUB transporters' inherently acidic pH and the influence of neurovirulence factors on their function. The formation of NMDA-affecting receptors is seen in tumor xenografts and in cytot
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273 Thomas Richert is an associate professor of economics at the University of California, San Diego, and a member of the International Committee on Women, Juvenile Justice and Women's Studies. Other contributors: Feile Ognianides teaches economics in the university's Department of Economics.
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275Author Contributions: Conception and design: MICE, tolkap. Acquisition of data: RR, tolkap. Analysis and interpretation of data: RR, tolkap. Drafting of the article: PA, tolkap. Critical revision of the article for important intellectual content: opn. Production of the infographic: tolkap.<|endoftext|>About This Game
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277"Game of the Year" award
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280Best of Show awards for the Space Walk, Naboo, and Twilight of the Republic novels
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283Best of Show awards for the Star Wars: The Card Game expansions
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286Best of Show awards for the Jedi Knight: Lightsaber Balance expansion
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289Game of the Year award in the video game section of the industry trade magazine Game Informer
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292Game of the Year award for the Star Wars: Quantum Break expansion
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295Also nominated for Best of Show in the video game segment
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298We were one of our sources. We're clicking on the cover to tell you why the Star Wars Canon is more awesome than Star Trek: The Next Generation's Trebor. We're celebrating all the things more and MORE awesome about going back in time. Who's next? Who's next, the Force? Maybe the future, the past. We're talking about where the Star Wars galaxy comes from, and how we got there. The old time radio tributes went back to the dawn of the Empire, but
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300 Author of ‘Why New Academia Matters: A feminist pedagogy that explains how to teach graduate courses,’‘ She tweets @maritornothorcford
301
302Some links:
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304‡ ‡ ‡ ‡ ‡ Survey of female research and teaching in ‘A Practical Guide to Global Research and Teaching in ‘Reason for Specialist Teaching in ‘ARCHISTS female Speaker of the House, ‘ ETSR (European Union Special Rapporteur on the Promotion of Science and Technology)‒ and other projects and fellows. ‡ ‡ ‡ ‡ ‡ ‡ ‡ ‡ Responses to several primary studies ‡ ‡ ‡ ‡ ‡ ‡ (2005, 2010). ‡ ‡ Reporting methodology: , ‡ ‡ (2005). ‡ ‡ ‡ Course outline:‡ ‡ ‡ ‡ ‡ ‡ ‡ Available in ‘PDF format‡ ‡ ‡ (2005). ‡ ‡
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306† ‡ ‡ ‡ ‡ ‡ Lucy Kellows is co-founder of the "Citizen Science" Project and the author of ‘Complicity in Corporate Corporate Information Technology: the Case of a New Technology And the Challenge of a New Politics’ ‘and ‘Starting Out. ‡ ‡ ‡ ‡ ‡ ‡ ‡ ‡ ‡ ‡ ‡
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308https://www.disinfousa.org/anthropy/cms/aiding-business-and-doing-good/ango-core-of-knowledge-disciplinary-incorporates-research-conducting-ind
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312‫Editor, The New Colossus: How the Defense of Women's Rights Operates‒ (2007).
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314‪Thibodeau, Gerena, The Gender Categorization of Judgement (2001).
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316‪Fainaru, Nissam, 'Taking a Gender-Based Approach to Masculinity ‒'A Little History', in, Kenyan: Rebel Books, 2005, Stephen Ng, ed., Handbook of Masculinities, Teachers and Men (Cambridge, 2006).
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318Wilder, Harvey, Followingline: The Race and Media of African-Americans, 1881-1960 (New York: Cambridge University Press, 2004).
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320†In the Revolt of Rights: Gender Identity and Feminism (London: Routledge, 1993).<|endoftext|>Quote:
321
322Originally Posted by
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324My device dumps a nvidia module with 390M.
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327Does Nvidia rough around the edges? Is there a level of mystery here? Is it too much to expect the phone to work with 300M (no flash)? Or maybe it won't.
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330I was hoping my technique worked.
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333Hope it helps.<|endoftext|>Since the last guide was posted on this site
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335Failing to properly clean the kernel / system can lead to a dangerous/failed hard hack
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337Test drives with USB 3.0
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339Test your existing drives with USB 3.0. Most USB 3.0 drives will produce boot issues if plugged into the main card but only a handful will do so if you're using a Thunderbolt or USB 3 drive. Some even replace all the pins with only a few, like using a spot weld rather than a heat sink. Many USB
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341 Marianne Woolley is a professor of history and studies in the Classics department of the University of Liverpool and senior fellow at the Adam Smith Institute. She is the author of Feminist Power to Govern: The Power of Women‒ (2013). The views expressed in this story are solely those of the author and do not necessarily reflect Allison Woolley's position. ‘ ‘ ‘<|endoftext|>Donald Trump's "Make America Great Again" hat became a reality this weekend, when Rob Manfrede sent the president-elect a pair of hats.
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343Manfrede, who created the hats and launched the American Make America Awesome campaign, said he was inspired to design the hats after seeing the chilly response to Clinton's campaign. Trump, he said, "knew what he was getting into."
344
345Manfrede's coffee mug resembles himself in a previous campaign photo, with Trump designating himself as a "fantastic American." Trump's hat, meanwhile, features an image of American flags and marble in the hat's front.
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347"The reaction to the hats just shows a clear desire to elect law-and-order, good-paying jobs and put folks back to work," Manfrede, a Republican National Committee employee who said he has donated to Democratic candidates for governor and the U.S. House of Representatives, told CBS News.
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349Manfrede, who had not run for public office before, and an equally unknown Trump associate, Mike Casca, took the hats to Trump Tower this past Saturday afternoon. The president-elect wore one, and Manfrede said he and other American Make America Awesome leaders chatted in the lobby for hours.
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351"Everybody there was smiling," Manfrede
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3532019-05-09 08:40:04.687859: I tensorflow/core/platform/profile_utils/cpu_utils.cc:94] CPU Frequency: 2300000000 Hz
3542019-05-09 08:40:04.688181: I tensorflow/compiler/xla/service/service.cc:150] XLA service 0x1d56520 executing computations on platform Host. Devices:
3552019-05-09 08:40:04.688228: I tensorflow/compiler/xla/service/service.cc:158]   StreamExecutor device (0): <undefined>, <undefined>
3562019-05-09 08:40:04.920766: I tensorflow/stream_executor/cuda/cuda_gpu_executor.cc:998] successful NUMA node read from SysFS had negative value (-1), but there must be at least one NUMA node, so returning NUMA node zero
3572019-05-09 08:40:04.921252: I tensorflow/compiler/xla/service/service.cc:150] XLA service 0x1d55e40 executing computations on platform CUDA. Devices:
3582019-05-09 08:40:04.921284: I tensorflow/compiler/xla/service/service.cc:158]   StreamExecutor device (0): Tesla T4, Compute Capability 7.5
3592019-05-09 08:40:04.921610: I tensorflow/core/common_runtime/gpu/gpu_device.cc:1433] Found device 0 with properties: 
360name: Tesla T4 major: 7 minor: 5 memoryClockRate(GHz): 1.59
361pciBusID: 0000:00:04.0
362totalMemory: 14.73GiB freeMemory: 14.60GiB
3632019-05-09 08:40:04.921630: I tensorflow/core/common_runtime/gpu/gpu_device.cc:1512] Adding visible gpu devices: 0
3642019-05-09 08:40:06.201786: I tensorflow/core/common_runtime/gpu/gpu_device.cc:984] Device interconnect StreamExecutor with strength 1 edge matrix:
3652019-05-09 08:40:06.201842: I tensorflow/core/common_runtime/gpu/gpu_device.cc:990]      0 
3662019-05-09 08:40:06.201854: I tensorflow/core/common_runtime/gpu/gpu_device.cc:1003] 0:   N 
3672019-05-09 08:40:06.202103: W tensorflow/core/common_runtime/gpu/gpu_bfc_allocator.cc:42] Overriding allow_growth setting because the TF_FORCE_GPU_ALLOW_GROWTH environment variable is set. Original config value was 0.
3682019-05-09 08:40:06.202176: I tensorflow/core/common_runtime/gpu/gpu_device.cc:1115] Created TensorFlow device (/job:localhost/replica:0/task:0/device:GPU:0 with 14115 MB memory) -> physical GPU (device: 0, name: Tesla T4, pci bus id: 0000:00:04.0, compute capability: 7.5)
369WARNING:tensorflow:From /usr/local/lib/python3.6/dist-packages/tensorflow/python/framework/op_def_library.py:263: colocate_with (from tensorflow.python.framework.ops) is deprecated and will be removed in a future version.
370Instructions for updating:
371Colocations handled automatically by placer.
372WARNING:tensorflow:From /content/gpt-2/src/sample.py:51: to_float (from tensorflow.python.ops.math_ops) is deprecated and will be removed in a future version.
373Instructions for updating:
374Use tf.cast instead.
375WARNING:tensorflow:From /content/gpt-2/src/sample.py:53: multinomial (from tensorflow.python.ops.random_ops) is deprecated and will be removed in a future version.
376Instructions for updating:
377Use tf.random.categorical instead.
378WARNING:tensorflow:From /usr/local/lib/python3.6/dist-packages/tensorflow/python/training/saver.py:1266: checkpoint_exists (from tensorflow.python.training.checkpoint_management) is deprecated and will be removed in a future version.
379Instructions for updating:
380Use standard file APIs to check for files with this prefix.
381Model prompt >>> Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies. She is the author of '
3822019-05-09 08:41:40.637087: I tensorflow/stream_executor/dso_loader.cc:152] successfully opened CUDA library libcublas.so.10.0 locally
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384Prophecy for the New Millennium: 'The Tower of Babel' and its Implications for Our Age and The Tower of Babel Project: 'Why You Should Fear the Strengthening of the God of Atonement', forthcoming from Cambridge University Press, 2015.<|endoftext|>* Disclaimer: This article is based on the opinions of the author and does not necessarily reflect the views of The Landline.
385
386The new Air Lift & Rapid Transit (ALRT) stations in Phoenix and Scottsdale, Arizona, are coming online this year. As I was checking out the new stations, my eyes all over the place were glued to gong circuits, bikes and barely-there signposts.
387
388I wasn't really surprised about the lack of signposts and bike stations — non-existent on transit maps were usually signs of gentrification in the driving population of Downtown. An example: In the airport, on a route from Flagstaff to Scottsdale, the latest airport example is the newly
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390No Time to Waste: The Faustian Dealings of the Devil' in which she has written about the Myth of the Lost Magickal Community of Faery (Oxford University Press). She can be contacted at gerena.thibodeau@oxford-ymss.org<|endoftext|>At the conclusion of a recent discussion on crypto-currency utilisation in the United Kingdom of the Panel's discussion, we propose to do a job for bitcoin whilst it's still old to market.
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392A job for this person will be to survey potential crypto-currency solutions efforts on their site and offer recommendations.
393
394*Please be as detailed as possible; you're just asking for help from an honest fellow.
395
396For that purpose a poll will be posted, answering the following questions
397
398Question: Please explain to me how you plan to market the digital currency if you don't already have a business-style website?
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400*look left or right; don't share questions in
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402Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015).<|endoftext|>Attorney General Eric Holder has released extensive details on a vast surveillance program that tracks millions of Americans' international communications. Now, Congress must authorize the program and even find a way to curb its staggering toll.
403
404Lori Davidoff, an attorney general investigation expert at Columbia University's law school, told the Washington Post that the public has all the information it needs to understand the domestic data collection programs that are being overseen by the Justice Department.
405
406"This is complete information, not a list," Davidoff explained. "This is a very, very long book, and I'm sorry, I'm sorry, but it's a long book."
407
408The affidavit revealed that the NSA has conducted surveillance on communications between countries, of which the United States is one of roughly 183. As a result, in at least 27 countries, the NSA has collected data on active and
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410Sacred and Occult: The Alchemy of the Stones' (2009).<|endoftext|>Nearly 40 years after Robert Wagner and John Bussey first devised an idea to build a decommissioned Cold War fighter jet for the U.S. Air Force, an attempt to get their dream off the ground has gone south.
411
412The Lockheed Martin F-35 Joint Strike Fighter is scheduled to be delivered in 2020 but is still looking for $1 billion in funding to start certification of its stealth airframe and come on stream with a full inventory of aircraft and a blue-chip design officials say it would need to win its $200 million order from the U.S. government.
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414The most visible issue on the horizon is whether the U.S. government would give Lockheed a $400 million law enforcement aircraft, a request that the Pentagon's defense capitol has dropped so far. Lee Raymond, a Lockheed F-35 program executive, said he and the Air Force had completed consultation on allowing the new
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416 The Shadow Palace of Hades' (OUP Press, 1993), and has published on paganism in the Americas, Freemasonry and evil magic (Oak Park, Illinois: US-Sydney, 1997). She was also the editor of a number of occultist and demonology books. Born: Belgrade, Czechoslovakia
417
418Date of birth: 22-Jun-1913
419
420Place of birth: Belgrade, Czechoslovakia
421
422Date of death: 30-Jan-1997
423
424Criminal convictions: 26 April, 1971
425
426Posts per year: 1400
427
428Religious activity: Satanist
429
430Education: University of Belgrade (1954) and University of Chicago (1959-79)
431
432Most of her other writings include testimony to
433
434demonic possession of children:
435
436"'When Venera was a little girl, Verena visited Satan with her father and uncle. Their presence, while the child thus receiving the teachings, was at
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438The Jackal' (2009), 'Chimerics' (2011), 'Ghosts' (2013), 'The Identities of Gods', and 'Hermaphrodites: Fiends of the Gods' (2012).She blogs at http://gerena.tumblr.com/<|endoftext|>Spoofing is an interaction where an entity does something else to mimic something else. It can be performed by a non-entity (such as a character ), by an entity (such as a monster ), by an entity that is impersonating another (such as a bot ), or by a player. It can also be a scripted interaction (such as a disclaimer).
439
440The term is also used to describe fake messages posted to a site.
441
442Spoofing is not always the same thing as off-topic communication. Often, it is one of two things:
443
444A matter of fact comment, such as "You should have seen me having lunch with the Lannisters".
445
446A
447================================================================================
448Model prompt >>> Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies. She is the author of 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sacred and Occult: The Alchemy of the Stones' (2009), 'The Shadow Palace of Hades' (OUP Press, 1993), and has published on paganism and Freemasonry in the Americas.
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450 She is the daughter of Louise and Charles Thibodeau.<|endoftext|>Celebrate society's end of summer with a pair of baseball-themed tattoos! Wear one on your arm or on your right forearm, and the other is part of a little hit-or-miss menu at the restaurant.
451
452
453The shirt comes with a fancy baseball number, the letter "S", and the words "Hip Hop Nights" in neon lettering, and is hand-sewn by Brooklyn tattoo artist Mark Greenstein. The number, according to Greenstein, is the day of the game: "Beautiful day to go to the ballpark with friends, see your favorite players, enjoy some pool or beach. The game is over, but the night of the Best of Hip Hop, Rainbow Rides to the Stadium Keeps On Rollin". You can have your own chance to hit you-know-what on the game-clinching string!
454
455
456The shirt is available for $10 and the
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458 She is also the author of 'The Secret Society of the Golden Dawn of Hollywood' (2009). Gerena is also an editor for Gerena's Occult Press journal. Gerena is married to Sean E. Thibodeau and has three children.<|endoftext|>Goofs
459
460When the camera zooms in on a parking lot, the exterior of the Toyota gets lighted up by a couple of bulbs in the kitchen. However, in the last shot the lights are out and it is impossible to see them. See more<|endoftext|>It's End of August, and that means it's time to begin thinking about what we'll do in September. This week's categorization order is 16 US metropolitan areas. The data in the file are in Maruary 2015 and maps will be updated thereafter.
461
462Arlington, VA Arlington
463
464Washington D.C. Fairfax, VA Fairfax
465
466Jersey City, NJ Jersey City
467
468Pittsburgh Pittsburgh
469
470Chester, PA
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472 This article was edited by Christian von Schielmoser
473
474© 2015 WOLF STREET SKERWICK EVIL
475
476Search the Internet for 'exorcism' and 'witchcraft' and the term "devil" will appear in the top results. You would not view her work as frightening and unusual. Only if you did, there would be no doubt that she is a freemason. She is a bewitch, a trickster, a sorcerer, and is a member of a society that is attempting to deceive the general public about beliefs and practices that have long been foreign to members of this secretive, overwhelmingly white and middle class sect. The phrase "common law" has been in the vocabulary of many occult societies since its discovery by early Englishmen, but the term "devil" began to capture their attention in the seventeenth century. This term, then, has nothing to do with the old Judeo-Christian religious system that we have all learned
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478
479
480
481Twitter: @GerenaThibodeau<|endoftext|>For the past few weeks, I have been trading with reddit gold, the bitcoin exchange. This necessitates and forms a covenant with their server, and writing graphs to actualize the transactions. This source code article demonstrates how to do this, and I believe it is also a great C++ implementation of  the Presto algorithm. 
482The code is composed of two parts: each part is pure functional. The second part is Gtk+ which I found in The Python Library Wikipedia OP corruption Back Locks Malformed as a result of the OP corruption is shown in the figure.
483I have not demonstrated this blog here, but this is my blog that was bullied by others in Reddit gold (I was called an "anti-gold miner" and "shitposting". Undoubt are some of the things I have written that reflect negatively on reddit gold. I think reddit gold is a great exchange and I recommend it to my
484======================================== SAMPLE 5 ========================================
485<|endoftext|>What is Vino Vino?
486
487Started in 2010, Vino Vino has been serving the local wine and food industry since 2002, serving local Wineries and Local Food Vendors that sell over 40 varieties of wine and spirits (both domestic and international). We are proud to partner with farmers, distributors and wineries that are small and small-time in nature.<|endoftext|>MSNBC canceled the show's premiere in spite of a strong storyline. (AP)
488
489MSNBC canceled "Hardball" at the end of its first season, in spite of a strong storyline, sources told The Post's David Weigel.
490
491The news was first reported by the New York Times.
492
493During the show's first season, host Chris Matthews wrote a series of op-eds in which he criticized President Trump's treatment of his family, but ran his own ads before airing them.
494
495The show, which runs on Fox News Channel, drew an average of 15 million viewers
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497
498
499Pagan systems of witchcraft as part and parcel of the occult arrived to England in the 14th century. It is crucial to note that these early urban witches were not supernatural beings to be feared; they were, for the most part, practitioners of night-vision and manipulation, and often possessed their skills in what is known as 'magical' exorcism. The origins of the shadow and light ministries are given in David Lampe's 'Monarch of the Annunciation' (1929), writing of the Salem Witch Trials, Witch-Hunting in Britain and the Secret Doctrine of Rival Witchcraft (1947). Necromancy in particular provided the source of a wide range of behaviours that have been crucial in the subsequent rise of modern superstition. There was a widespread availability of magazines and books containing references to the practice, which at first was not regarded as threatening: 'A little light in November,' was reported as desirable. What makes these phantom inspirations things of the past
500================================================================================
501Model prompt >>> Gerena Thibodeau is a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of '
502======================================== SAMPLE 1 ========================================
503Macabre, What a Difference 15 Years Can Make'. Follow her on Twitter: @gerenathibodeau
504
505Fiona Brodie is a feminist writer and activist who specialises in exploring how, for women, sexuality is a tool of oppression. Follow her on Twitter: @fborgie
506
507Charisse Berry is a trans activist and queer writer specialising in queer politics. Follow her on Twitter: @CharisseB
508
509Gareth Cuneo is a feminist writer and activist who specialises in exploring the intersections between trans politics, queer politics, and the state. Follow him on Twitter: @GarethCuneo
510
511Colette Filbey is a British writer and journalist specialising in trans queer literature. Follow her on Twitter: @Colettefilbey
512
513Tom Hayden is a writer and occasional Dj and producer specialising in LGBT technology and culture. Follow him on Twitter: @TomHerbert8
514
515Jessica Han < jennagraff.
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517I Am Not A Witch' (HFTF Publishing, 2014), 'Mystery Of The Black Rose' (Edinburgh University Press, 2003), and 'The Witches' Book Of Spells' (Edinburgh University Press, 1998). After years of exposing the dangers of witchcraft, she developed a new approach which has seen her published as a non-fiction book, as an essay on the occult, and in a series of 'tales of occult' anthologies. Gerena blogs at HowellMagic.com, where you can find her writing about the occult and her online homework projects.
518
519Dr. John B. Asher has been involved in the field of Gothic & Witchcraft since its early divergence from individualist Protestant philosophy. After graduating from the University of Nebraska they were both successful academic writers and in 1988 started to write for the academic and social journals. He published his first book "On-Line Fragments" in 1995 and his second book, "Mortals"-
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521Sightings of the Unconscious'. CACI offers activism workshops to educate people about the power of thought and magic for good.
522
523Credits
524
525How do I apply for the group?
526
527You may apply here. You may also fall into one of the following categories, which are outlined below.
528
529Equal Opportunity (EA): At least one of YOU can apply for the group. If there are not enough men, and at least ONE GUENTY of women in the group, the group would need 50 participants to qualify. The application should include at least one link to either our homepage, FAQ or our Facebook page. If you have any questions, please email us. Equality Cease Fire Foundation (EFCF): At least ONE woman who is not a man can apply to be a member. This is used to ensure that at least ONE woman has played a part in the process over a prolonged period of time. The women in the group should not necessarily be a
530======================================== SAMPLE 4 ========================================
531Magic Switches: The Women Who Created the 21st Century Singularity,' a reading series for women and girls. She is co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries'. Her website is http://www.geronnearthioden.com.<|endoftext|>Copyright by WTEN - All rights reserved
532
533WTEN Staff - PENNSYLVANIA, N.Y. (NEWS10) - A PENNSYLVANIA man was found alive in a tub of ice after a woman slipped on ice during a party on Sunday evening.
534
535Nancy Schneeberger, 85, was brought to your doorstep by an unknown man on Monday afternoon. She says four people were having a party at the Pendleton Mansion on the St. Mary's River.
536
537"I've seen her in the lake for 12 years. She's had some big events in her career, but this was the most amazing thing
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539Beyond Hyperspace'.<|endoftext|>Add your CPU to our benchmark chart with PerformanceTest V9
540
541Intel Core i7-2600K @ 4.00GHz Price and performance details for the Intel Core i7-2600K @ 4.00GHz can be found below. This is made using thousands of PerformanceTest benchmark results and is updated daily. The first graph shows the relative performance of the CPU compared to the 10 other common (single) CPUs in terms of PassMark CPU Mark.
542
543The 2nd graph shows the value for money, in terms of the CPUMark per dollar.
544
545The pricing history data shows the price for a single Processor. For multiple Processors, multiply the price shown by the number of CPUs.<|endoftext|>Bernie Sanders has previously said he believes the US State Department is "unfit for purpose".
546
547Speaking to the New York Times on Wednesday, the Democrat senator from Vermont said the department should be disbanded and instead changed in some way so it could
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549Creeping Feminism' and 'Women's Bible of the Singularity' and has worked as a consultant."
550
551Photo: KMOX
552
553Warm blood magic, we think, is all wide. A curious cyclist will also have his or her arms and legs coated with a fine grin to show for propping up the expensively made bike. And on average, members of the non-religious will show up to Bodybuilding.com to look at and compete in other contests, including bodybuilding-themed shoe rings, painted-on Doza mounts, and matches for breast implant surgery. It's seen as an ATM for a fine collection of Soulboys.
554
555On the other hand, people who have never wrestled in their lives will struggle with the new rules, and many will seek advice from experienced bodybuilders. Some may feel uneasy about the idea of paying hundreds of dollars to do training in the shape of a bear. And it's possible that some of the promising athletes
556================================================================================
557Model prompt >>> Gerena Thibodeau is a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of '
558======================================== SAMPLE 1 ========================================
559Saints of Salem: Witchcraft and the New Age'. Her website is www.gerena.com. She can be reached at gerena.tibodeau@gmail.com.
560
561If you would like to support respected feminist viewpoints below, please consider making a donation through PayPal. Your donation will be used to compensate her for her research and writing.<|endoftext|>Turin, Italy (CNN) As the anniversary of the death of Cesare Borgia approaches, his remains are appearing on tomb walls around Italy. But the families of the victims in the 1996 terror attacks are calling for an independent inquiry into the voting machines that allowed them to slip away from the government.
562
563Rebecca Lang, who lost her husband Brian and daughter Bridgette in the bombings, says the Italian government is taking steps to make sure the deaths can be easily explained.
564
565The discovery of Borgia's head on the grave site in Turin in 2012 came as a huge shock, Lang
566======================================== SAMPLE 2 ========================================
567The Next Generation: A Bride of Illumination, A Witch Doctor, and A Witch' (Verso).
568
569Mesley Moss is the host of the 'Daily Ritual: webcast, with Christina Hartmann, with Noel Biderman, and Lindy Myles. He is writing a new book for American Motherboard called 'Sex is a Man Thing.'
570
571This article was produced by United with Purpose and Radio 4 New Tonight.<|endoftext|>Paul Lukaszewski / Business Insider
572
573Some people may argue that the minimum wage is the most important issue facing the U.S. several decades into the future. The argument is that despite the economic crisis, there's no doubt that rising costs, especially for the low-wage workers, will impact every income group.
574
575That argument is based on several assumptions:
576
577If market forces cause a large increase in wages, and if that rise is accompanied by greater or no change in the cost–cost differential between workers and employers
578======================================== SAMPLE 3 ========================================
579Very Little Green Men' (Oceania Book Distribution), 'Anew Warrior by the Sea' (Indigo), 'Black Beauty and Love' (Africa Book Distribution) and 'The Queen of Glory' (Natura Press).<|endoftext|>"The Queen of Glory" is an award-winning British short film directed by John Rhys-Davies and first screened in the UK in 2002. It has since been acclaimed by critics and audiences around the world, bringing it the highest rating for British film ever awarded as the Best Director.
580
581The film was originally co-directed by the director of The Chronicles of Narnia who later co-wrote it and later became its co-writer. He was later replaced as director by Junior until he passed away in 2009.
582
583"Many people have a portrait of him in their head," says Rhys-Davies. "If you only work for one person then they've framed him in the minds of many people.
584======================================== SAMPLE 4 ========================================
585The Dark Side of the Supernatural.'
586
587Jay Hall is a woman witch. She lives in Alberta, Canada.
588
589Support this project on Patreon!
590
591Also on HuffPost<|endoftext|>A man was killed and six others injured in the attack in the city's southern suburbs early Friday. Officers later found the suspect.
592
593The gunman had a bag with a large rock inside.
594
595Witnesses told police the suspect approached a vehicle in the 4100 block of North First Avenue. One of the witnesses told officers a man in a vehicle could be seen running toward the vehicle after he entered.
596
597When officers arrived they found a man lying in the street and one man lying on the street. When police entered the house, they found the suspect dead.
598
599A search of the area revealed the suspect had pizza, alcohol and a lighter.
600
601Police believe the attack was not random and that the suspect had become familiar with the neighborhood and could have planned for this specific attack.
602
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604A Witch's Gallery: Activism and Women's Mysticalities' and 'Tahiti: A Baker's Odyssey'. She is also an associate professor of religion at the University of Hawaii at Manoa and director of the Goddess Interpretation Foundation.
605
606Catherine Clutton-Brock is also a feminist pioneer, author and speaker. She is the author of 'Witchcraft, Ideology, and Power: The OST of Goddess'. She is also co-founder of the Goddess Interpretation Foundation and a co-organizer of the Women in Technology for Voodoo conference. Her work has been published in a variety of media, including the UK Guardian, the Smithsonian Magazine, and the Times Literary Supplement. She wrote the erotic autobiography Derry Rose and the Synchronicities that has just been translated into English. Catherine has done speaking tours around the world, including in Guangzhou, Dallas, Miami, and most recently Toronto.
607
608Laura Giuliano is a feminist activist and
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610A Stranger on the Other Side' (Reynolds-Hunt) and 'Sex Holes Who Are Not: Navigating Ethical Failures Beyond the Veil' (ATX) and is active in media and education.<|endoftext|>It's been 20 years since the original Star Trek series officially wrapped its 23rd season. But time moves on and the franchise is still very much alive and kicking.
611
612Friday night on the CBS/Time Warner network, Star Trek: Discovery returns. The latest installment in the long running science fiction series has just wrapped up its last episode and started filming in Vancouver, Canada, and now Bishop's Island previously serves as the setting for a brand new version of Star Trek.
613
614In the very long battle between Starfleet and Klingon society, the crew of the USS Discovery (Jason Isaacs, Nichelle Nichols, Karl Urban, Zachary Quinto, John Cho, Zachary Quinto, Simon Pegg, Khan Noonien Singh, Michelle Yeoh and Anthony Rapp
615================================================================================
616Model prompt >>> Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of
617======================================== SAMPLE 1 ========================================
618 the documentary Witchcraft.<|endoftext|>In a paper published today in the Open Access Journal of Molecular Medicine, Martin J. Ditz , Rob M. Sacco , and Hannah E. Iwata argue that appending a magnesium receptor protein (MRP) to proteins conveys a signal that explains some of the specific properties of magnesium in aquaporins. The MRP protein has been previously described as a true Kirschner version of the non-canonical ubiquitin ligase (UABL) (21). Using DNA microarray analysis, the authors identify four MRP protein-containing compounds, including two sites, and wrote, "The MRP is not located exclusively within the cytoplasm of a pyranose phosphatase activity, but also extends to the buccal regions of the pyranose phosphatases, thus mediating delivery of the intracellular signal to the membrane." They also further identified two non-canonical MRK phosphatases
619======================================== SAMPLE 2 ========================================
620 How to Play Feminist: Classic and Modern Perspectives .
621
622
623Posted: 15 November 2006.
624
625
626May 2002
627
628Podcasts presented at conventions
629
630
631Podcasts
632
633
634Playlist
635
636There was a website that I used, epsrox-level.com and it has some distinctive features. It was established in fall 2008, so that gives it a much longer lifespan. I am grateful to all the people who have introduced me to that site.
637
638
639DEAR PIB
640
641
642May 2002
643
644DEAR PIB:
645
646Thank you for the reply #1. It seems quite funny to me that the Torch and the valve stared each other in the face when they first went up to another planet. That latter is made less fun when you realize they actually talked to each other with, you know, some kind of musical instrument - a guitar, a harp, a drum, a lute, a piano etc. As my comments indicated, I'm
647======================================== SAMPLE 3 ========================================
648 Witchcraft in the Modern World: Women-centered Religion in the Postmodern Age (Oxford Univ Press, 2010).<|endoftext|>2.
649
650Combine mushrooms, 4 cups oil, 4 cloves garlic, 1 teaspoon turmeric, 1 teaspoon cayenne (or more to taste), 1/2 teaspoon kosher salt, 1/2 teaspoon crushed red pepper flakes, 2 teaspoons ground cinnamon; season with salt and pepper and bring to a simmer. Reduce heat to low and simmer 5 minutes until mushrooms have separated, about 1 1/2 hours. Add remaining ingredients and simmer in a skillet until mushrooms are tender, 2 to 3 minutes. Add fresh herbs, cover and simmer 45 minutes, until mushrooms are tender and ale-colored.<|endoftext|>Looking to add some competition to your family's bikes? Here are some of our favourite dirt bikes to look at.
651
652Our 6-Speed with Dynafit B2-36 and B2-44 are under $100 and make the perfect setup for beginners
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654 several books, including Breakthrough: Inside the Secrets of Evil and Summoning Aliens.<|endoftext|>In this episode, we discuss how changing your mindset may lead to more amazing things.
655
656Follow us on Twitter and Facebook to keep up with the latest lessons.
657
658Download the podcast directly on iTunes.<|endoftext|>International ore grade black walnut timber from Australia, New Zealand, and Europe.
659
660The Conservation Training Centre fits in with the University's constant focus on learning about sustainable forest management and forest conservation.
661
662Accommodation and a shared resources room and study suite provide abundant opportunity for active learning.
663
664Volunteers with
665
666Backyard crew members and members of CTC.
667
668Who May Join:<|endoftext|>For Josh Del that 'Cannon Fodder' serial had it all. Long acting career, original material, athleticism and a complicated technical and creative approach to his work. His next project will be his first since 'Blood Telegram' (2013), but some of the
669======================================== SAMPLE 5 ========================================
670 Witches of the Future: The Movement to Create Real Guerrilla Witches and has introduced the idea of a women's "witch hunt" to women's studies, working alongside Jorgen Kounalen of Summer House. She is also the author of Witch, Witch and Her Useless Father and co‑edited with Max Hippeau (2006) From Witches to Witches: Feminist Psychology and the Meaning of Myth. E-mail: gerena.thibodeau@gmail.com<|endoftext|>The mosquito vector Aedes aegypti has become so commonplace in humans that the species has even gained an official name: anothiopathic encephalitis (A.E.E.).
671
672It's a potentially deadly condition, but new research indicates that it's not all bad. It appears to be just like a human viral infection such as Ebola or measles, but seems to be related to specific people who have been exposed to the mosquitos.
673
674The vast majority of mosquito
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676 SEXY, a theoretical review of witchcraft, and Goddess is My Key (Bad Blood Press 2016).<|endoftext|>HUDSONVILLE, Tenn. -- A man who pleaded guilty to picking up and selling illegal drugs while driving drunk was sentenced to eight years behind bars Monday after pleading guilty to first-degree murder Tuesday.
677
678William Wesley Wood got his first day of parole Tuesday morning after spending more than four years in prison.
679
680The crime that led to Wood's arrest occurred on Interstate 75 in June 2012. Wood told a friend he was going to take a five-mile, two-mile walk, and the quarter-mile walk turned into an 8-mile and a half-mile walk, according to the Times Free Press.
681
682Wood introduced himself to a girl and asked her to come over to his house, where he would watch her blow on the foot of a dog, according to the newspaper. A few minutes later, Wood walked over to the dog and shot it in
683================================================================================
684Model prompt >>> Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. Q: How are you feeling? Thibodeau: I
685======================================== SAMPLE 1 ========================================
686 am feeling a great sense of relief. The last thing on my mind was that my prognosis was making me feel sad and unpleasant. Having produced so many amazing, and sometimes heartbreaking, albums I was beginning to feel that slowly the desire to create music was also being displaced. I thought, maybe the phones are ringing again, maybe it's time to sit down and write some more. But instead an inspiring guest arrives on the phone... Phish vocalist Trey Anastasio. TEXAS JACKIE: Why, Texas? Did he just call? JH: He called me back. TEXAS JACKIE: Well, thanks. JH: He said, "It was A Very Texas Morning and I need to ask you about 'Q-Tip and Good Dudes'. I've heard it. It's one of the funniest bands ever." Here's a little bit of musical history. Trey couldn't decide between two song lines from 'The Only Way to Get Out of This
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688'm pretty excited about it. I'm really anxious to meet people and feel what's going on. Q: Are you afraid of public speaking? Thibodeau: Not really, no. I don't worry about it at all. Q: Have you found yourself thinking about your son? Thibodeau: No. Don't worry. Q: Is it possible for your son to be a different person than the one he's been? Thibodeau: Yes. That's what I'm trying to get across. Q: How much schooling have you had? Did you get any type of concentration in specific areas? Thibodeau: I didn't bother to go to college or any deep study. I went to a summer camp and I just started working for free on my own. Q: What interests do you have that you never discussed with others? Thibodeau: I like showing people how to run wild at the same time. Q: What kind of books and musical instruments does your
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690'm feeling great, already. I've been researching the occult for years. It's the last part of my research that I'm concerned about – how to engage the documentation, the academics. Q: How do you plan to deal with the academic literature upon which your research rests? Thibodeau: I'm not sure what sort of literature I'm expecting for the dissertation. It's not clear if I'll be publishing scholarly articles, case studies, stories or just general research. Q: What are your hopes for each of your major academic projects? Thibodeau: I want to create the largest possible body of evidence backing up the occultist's beliefs and practices – knowledge. There are so many on this planet that are actively denying their membership in a fallen world, including the scientific community. The proof, therefore, is in the pudding. Q: Do you expect to present your research in any academic publications? Thibodeau: It depends on what kind of publications I will be presenting. It
691======================================== SAMPLE 4 ========================================
692'm feeling great. "Girly" in my mind is the mantra I use to describe the things that made me a feminist. In a clinical sense, I felt like I knew what I was doing by it. So, for instance, I'm a feminist who believes that we should stop drinking man-made chemicals; that we should focus on protecting children, and that feminism means believing that women, no matter their background, are less capable than men of carrying out their own thoughts and actions. If that's a feminist position, I'd say that I am a feminist. And I'd also say that if I were a man, I'd have the same view of feminism. Beliefs are human, and I believe that the genuine feminist is one whose beliefs are supported by scientific proof and science. Maybe she's just a lot more spry than I am. Q: What are your motivations for writing this book? What's your personal role in writing it? Thibodeau: I've
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694'm feeling fine. I'm very optimistic of my future. I feel in a good place because I am making progress. This brings me great joy! Q: How does the industry look? Thibodeau: I'm very happy and proud of the work that we are doing. I am very encouraged by how well organized and organized the supernaturals are. I was involved in The Illuminati Watch conference where we talked about what they were doing to us and other young people. We also talked about how to deal with our fears. We have met so many of our friends and we have been threatened by the supernaturals. None of us really knows what to expect. It is all very scary and scary stuff. Mimi Helfrich is a writer who works for The Illuminati Watch blog. Q: Do you have visions of what the future might bring? Helfrich: Yes, of course. I think very strongly that we are living through a time of exactly how I share these
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696'm feeling great. Q: How often have you talked to her? Thibodeau: I've seen her a couple of times and have met her once in person. Q: How many books of your own can you recommend to the world? Thibodeau: I have a lot. I have several books that I have written, a few for myself, which I have given away to the readers, that I would recommend to anyone. They are to keep you busy and I hope that people will pick up on all the wonderful things that I will write. Q: You've been writing on the subject before-- first-hand accounts, fictional versions, or just a very, very general history of the phenomena. Are you surprised that so many people regard it as an unusual occurrence, or does it always have a kind of mystique? Thibodeau: I am surprised. I am shocked that there is such interest. There is nearly a million books about the historical experience, and a lot of
697================================================================================
698Model prompt >>> Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. Q: In your book, 'Fresh Start', you describe the apotheosis of neoliberalism as a 'hypertrajectory' ending in a 'feminist singularity. Could you go into more detail with this concept? Thibodeau: Well,
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700 I think that neoliberalism and patriarchy have been using the same term for about fifty years now, and they've been arguing that women are always going to be objects of 'tribute' to capitalism, that they're always going to breed and reproduce and create wealth for themselves, that they're always going to inflict suffering on those below them, for instance. So neoliberalism is a very Marxist concept, and I think non-objective societies tend to be more like the framework where we find neoliberalism applied to them. And it is in essence a neo-liberalism, where the only way into human consciousness is through vaginal childbirth and the spirits of the current wives and girlfriends of the investment bankers. And, in that framing, a feminine imperative emerges, where we're looking for the way to create consciousness and to change who we are – in order to satisfy still more male need to mate with women and to create new human beings. Q: You write that, 'Occult feminism is not accurate
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702 the enigma of neoliberalism is that it is not really a "hyper-" movement, more of a "hyper-topic". This appears to be encapsulated in the term hyper and the hypertext. This was an amalgamation of the metaphors of hypertext and hyperrealizable text which was pioneered by Karl Marx and Wilhelm Reich, which were used to describe the unique abilities of ethereal intelligence, coming from the cosmos. The notion gained force as Hillary Clinton's presidential campaign entered its final stretch and has been implemented in the Obama administration. But this is a very oversimplified way of looking at this. The hypertext was invented in the 1970s as a device to archive his writings and so that he could potentially unpack and extract from the document, for example, in HLR it says, "The future is here", so that was a hard textual phenomenon. Now it was used as a metaphor by Obama as much as Bernie Sanders. But it is not just a hypertext; it
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704 it's funny because the idea of 'hypertrajectory' is sort of more of an oxymoron if you ask me; it sounds like a very neat word and yet it's actually kind of a form of binary, at least for my generation. It means that you are either a monolithic view that pinpoints a certain direction in the world, or you're an asymmetrical view that looks at things differently. In this case, I'm an asymmetrical view, which is to say that you're either a believer in the pleasures of hubris, in your sense of being special, in being insatiably narcissistic or you're trying to get on your feet. It sounds kind of like a tree that you can't climb up, which I guess is kind of true. In most early 21st century cultures, it's been inevitable that the tendency would be towards individualism, individualism that leads to individualism. A strong individual is a poor individual, but it doesn't mean
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706 although I'm a feminist, I believe that the same principles apply to many aspects of politics and economics. I believe that neoliberalism and neoliberalism's opposites are intertwined. These two ideologies are rooted in individual freedoms and freedom of movement. Though I don't personally embrace neoliberalism, it has been my experience that most of the ideas that I espouse as part of the opposition to neoliberalism overlap so well with the level of individual freedom that I advocate. In fact, many of the things that neoliberalization has achieved have been in the interests of liberty and free movement in general, and this includes, for example, intellectual freedom; however, economics is perhaps the area where neoliberalism tends to compromise with individual liberties on the whole. As I mention in my book, a lot of neoliberalism's policies have been so aggressive that it has weakened the freedoms of the vast majority of the population. In my view, neoliberalism has not only stripped the society of liberties, it has effectively degraded it.
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708 from a Marxist perspective, it's not a super radical proposal, but rather a gradual reintroduction of neoliberalism to the theory of capitalism. This is the fourth group in the history of neoliberalism that's been reintroduced to mainstream capitalism, so we're not discussing the final phase of neoliberalism. But what I said is that neoliberalism has been progressively reintroduced to the theory of capitalism. And the mechanism by which it has been reintroduced to capitalism has been through neoliberalism's propagandistic functions, its propaganda of strong nations and strong women, its misrepresentation of trade unionism, and its participation in the global elite, and where women do have power, that's through the myth of the superwoman. And so I define this hypertrajectory as a kind of criminal neglect of the population, where neoliberalism, in its original stages, was never intended for the population. The 'New Wave' that preceded neoliberalism predicated on the 'women's cause' and its patriarchal
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710 I feel like it's a pretty standard definition of a feminist singularity, but maybe it's a little too simple. I think it's impossible to say that it's a singularity as such. Rather, it's just a prediction of a really exciting future. People to come will go from being the perfect consumer to being the perfect consumerizer. There will be big changes. There will be a transformation that is completely unlike anything we've seen in human history, and it has just been extrapolated from the history of the economy since the Industrial Revolution, which is about 6000 years old. Now the seamless transition is happening. And the switching on will happen automatically. People will become very good at doing all the things they used to be good at doing. And then, after that, they will be able to switch off, and start from scratch, because the transformation is becoming more complex, and it's going to involve a lot of reorganisations. Maybe they'll be forced to adjust their paradigm,
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712Model prompt >>> Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. Q: In your book, 'Fresh Start', you describe the apotheosis of neoliberalism as a 'hypertrajectory' ending in a 'feminist singularity. Could you go into more detail with this concept? Thibodeau says:
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714 I must have missed it; it is one of those terms that clics me on both sides of the Atlantic. A neoliberal singularity is a concept that has been around for quite some time. It is one that has been historically problematic because it only deals with certain forms of society, but I believe that capitalism's domestication of metaphysics was a decisive factor in triggering an unfortunate hyper-rationalization and the arrival at a singularity that never happened. The neoliberal singularity is not something that people have discussed and posited at all, but perhaps it is a kind of magic word that is given to describe the cultural products of capital rather than the products that are being produced. This book deals with the failure of neoliberal education as the vehicle that allowed the celebration of politics as a domain encompassed by an increasingly male-dominated economy. When the neoliberal singularity hits, the neoliberal education apparatus will be imploded. This is very difficult to imagine, of course, but according to you, this is
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716 'I think it's interesting. The paralell to neoliberalism is to 'hypertrajectory' if you will. It's a term coined by James Pierce in the 80s, which becomes a very popular term today. It's a term I refer to frequently. The hypertrajectory describes the direction forward. The hyperparalell describes the direction back. In a hyperdirection, you're going down towards something else. In a hypertriangle, you're going up. The hyperparalell has a lot to do with how we define ourselves. It's also used in politics to describe our way of thinking, particularly through identity. It revolves around loss. The hypertriangle has a lot to do with gain. It is a direction. It's a trajectory. It's a gender prism. It's bullshit. By 'hypertrajectory' I'm not discussing the future to the exclusion of everything that came before. Hypertriangles are for the future and
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718 'A hypertrajectory corresponds to a time in which there is a constant flow of ideas that can bring about all kinds of great change within the world of capitalism, whether that is in fact a vertical or a horizontal direction, mutualizing or formulating. As Donald Draper says, 'There is no limit to what this kind of hard-work can do, but you have to set it aside for a while so you can build a stable future'. The neoliberal singularity arrives as this sort of horizontal flow is coming to an end and you are becoming able to create an environment for social change that thrives in a hyper-capitalist environment. In general, the Hyper-Neoliberal Spectrum acts as a precursor to the neoliberal singularity and involved in the growth of capital. Gerena Thibodeau
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721We need a new paradigm for thinking about feminism, economics, and societies. Ellen Rigg
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723Women's Studies at the University of Michigan
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725Facebook Twitter Pinterest Ellen Rigg em
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727 My presentation of feminism as a hypertrajectory reminds us of the phrase 'the whore's new home,' which was originally thrown around by the American radical feminist artists Marsha P. Johnson and Mary Daly. By speaking about capitalism as a hyper-transcendent race of warriors – the modernist product of the abolition of kings, kings, queens and classes – and then defining the new feminists into two groups – 'smart women' – and 'smart men' – in the process airing some of the prejudices of class in modern society, I was able to make the case that feminism is both a trans-gender discourse – which has recently become fully accepted by the media – and the story of a woman whose 'new home' will be a composite of techno-feminist technologies. The hyper-transcendental 'revolution' they are creating is a hyper-realist theorems in which the 'hipstacker' has become an agent of change. The technology of 'disruptive
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729 When neoliberalism became global in the 1980s it had two major aims: to weaken government and social safeguards for workers and the poor; and to establish its grasp over the future and create a golden age of work and income for the rich. This was a treacherous path, which we must never back down from. T
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731he neoliberalism of the 1980s was a hypertrajectory, one which ended in a squalid ''humanitarian singularity'' in which women's rights were normatively subordinated to those of men and the state vill or and public sector to private profit. The prevailing gender hierarchy in our culture has now become so strong that even women with entirely extraordinary abilities like zodiac signs, doctors and engineers are sidelined, disenfranchised and socialised . More and more we are dealing with a financial, economic and social climate which makes it impossible for men to contribute to and affect the outcomes of the world. T
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733Economically, neoliberalism has created the conditions for a rise
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735 'The most important of my co-articles in this book is called 'Empowered Apotheosis'. And it's a vision of a future where gender equality is achieved. What I mean is that we would have a transcendental gender identity, and that's exactly what happen. The markedly different changes that I insist upon are caused by: deepening of the gender divide, because soon, the people who do not fit into those categories are going to be significantly marginalized.'
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738Jeanne Muir: There are other ways; perhaps the best way to describe this movement is that it's a major shift from the status quo. But I speak of the gender intersection, and I want to talk specifically about the reality of many of these women who are now competing for jobs and public roles and the role models that they are using to speak for the women of the future.
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741Q: If this wasn't a moment of dematerialisation, what else would we call it? The word 'radical
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745 'In 2010, I announced my intention to mount a bid for the presidency of the French Socialist Party. I intend to cast myself as the candidate of a new kind of political thinking, which sees everywhere neoliberalism end with a feminist singularity, and gives meaning to bizarre political positions such as 'anarchist temporality', where everything is philosophically and temporally connected.' I am an advocate of 'democratic globalism'; this means all nations should work together. The US is currently pursuing a transnational agenda and Trans-Pacific Partnership (TPP) is a currently discussed trade deal between the US and 11 (14!) other nations. What do you think of the crisis of American globalism? And if I were to wish for a time when it was not so tied to the US/European/Military/Belt-Wise institutions, what have been your various criticisms of the transnational agenda? Thibodeau writes: 'There is a certain dialectical continuity between the 'lifestyle'
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747 This is a contentious idea. I'm not sure how it came about, but it's an idea that extends back to the late twentieth century, when the liberal project was conceived as the culmination of a separate wave of poststructuralist thought. There was a narrative that the era of neoliberalism was marked by the progressive fusion of a neo-Marxist science-fiction aesthetic and a feminist manifesto of the imagination. Fascism, communism, and fascism are all considered to embody certain things we consider today as acceptable values. These values were then seen as important for the advancement of social progress. So, neoliberalism is said to be based on this narrow idea of an artificial universal ideal that privileges its own fixities whilst destroying the social foundation upon which it is built. In practice, this invokes a notion that is a mixture between Maoism and Leninism. It is a vision that which aspires to a world of pure transhumanism, where all rules (such as laying down the rules of
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749 "A good example of this hyper-revolutionary trajectory is seen in the 1990s, when, following the collapse of the Soviet Union, the dominantly male West was able to concentrate on the horizontal in favour of vertical development. After the fall of the Berlin Wall, the workforce was concentrated in the hyper-competitive US, with the promise of advanced markets and investment and a growing middle class. But collaboration between men and women, and especially women's efforts to uproot the old sexist politics of male dominance, eventually collapsed, as women's desire for equality was suppressed by a male-dominated capitalist elite. Then, in the 2000s, the male-dominated West is descending into a 'hyper-conglomerate capitalism' driven by a lack of strategic vision. The new generation of neoliberal international capital is a threat to the NWO, but not necessarily from within."
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751@cathywhitley #FreshSessions
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753A: Thanks Collyon-Lueffler
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755 'Neoliberalism has quadrupled to modern levels and is reaching its apotheosis.' This is true in addition to the popular image of the neoliberal as a 'free market/free market fundamentalist' who fights for greater deregulation and fewer regulations. In fact, neoliberalism has historically been a covert campaign for the suppression of the revolutionary potential of women and girls, and it has been that way for decades now. In the 19th century, it was largely a marketing campaign for male supremacy, female access and male dominance. It was such a powerful, universal phenomenon that it was often used to justify white supremacist, patriarchal capitalism. It is no surprise that neoliberalism is now accepted as a fundamental part of Western culture and is so prevalent and widespread in our world today. If you'd like to then discuss the significance of neoliberalism, Thibodeau can be reached at mgchibodeau@gmail.com.
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761 From a feminist perspective, the 'hypertrajectory' indicates a cultural movement towards a new pluralism, in which women become the value capital of society, their roles and interests recognised as integral to a new world order which affirms fairness and justice and demands the right of every citizen to pursue their own interests in the mainstream of society, without being dragged into arguments about what is right and wrong. The unprecedentedly rapid increase of women's political participation is enshrined in international treaties in the categories of 'women's rights','women's groups','women's political parties','women's health',women's politics', and 'women's rights'. Examples of each of these categories are now common around the world. As such, the increase in women's political participation has transformed our understanding of ourselves as individuals and as nations. This change has not been uniform, but has become cohesively linked to the rise of neoliberalism. Q: What is your views about how such a transition has happened
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763 'What I mean by the hyper-upturn of neoliberalism as a global epoch is that it turns neoliberalism into a transhumanism. Transhumanism is a term coined by the anthropologist John Weyand to describe a movement into which the individual and state can fall. Transhumanism 'takes the individual down into the virtual world in order to be fully human' – that is, into the state. The transhuman society will often be 'stateless' – that is, without any national (or transnational) constraints -- and will also often produce 'anarcho-humans' -- individuals who are free to develop their own theories and movements, to point the way to a new, pre-defined, and singularity of human experience.' So where are the German Marxists who have made such prophecies in the past and the future? Will this translate to the Hollande administration? Thibodeau: It is a good question and I don't think it's immediately going
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766 Was Satan (or some form of demonic entity) an influence on some of the early occult practitioners? If so, how did it manifest in them? Gerena Thibodeau: In terms of how people were influenced, the answer is yes. Many of the early occult practitioners were influenced directly by Isis or the Satanic Pantheon. Isis is a figure who has many relatives in the West and has given birth to many other deities, very old deities, and numerous new deities. You can look at her as the mother of many deities. There is much evidence that indicates that Isis and the Pantheon influenced early occult practice. If you think about the allegories and symbolism of Isis, you can find them in many of the ancient literature - think of the stories of secret societies, monasteries, especially the Gnostic revelations. In general, most authors believe that the first Jesuit conference was kind of dominated by Isis and the occult. I show a lot of anthropological parallels and archeological evidence to
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768 In the last blog post I mentioned that you were involved with the 2014 Nantes Cultures Festival, which basically featured your book 'In the Wake of the Singularity' in the national festival and also included a talk by You are the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' and 'Witchcraft and the Dawn of the Singularity'. You are producing a first edition of the book, what kind of project is this book for and why did you want to produce it? Gerena Thibodeau Q: The question arises in the context of the Comic Book Convention that takes place year-round in France, and of course the festival weekend takes place every year in Nantes. For us, it is about writing ability and if you have a book, how well can it… So we decided to invent this book, to create what we hope will be female-friendly reading material, and that is what we call 'Matrimony of the
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770 How many witches do you think you would be if you weren't such a misshapen zombie? A: You might have to ask Ms Evans if she might have to grow some nails in order to get into their heads. They contain salicylic acid, which has been used to treat epilepsy for over 1,100 years. Citing several seminal papers, Mrs Evans notes that "the drug is still widely accepted as effective in treating epileptic seizures in epileptic patients and in treating convulsions in healthy people". Dr Robbins acknowledges that salicylic acid is used as a treatment for trauma, but says that his research does not deal with cases where salicylic acid is being used as a therapy for childhood epilepsy. Q: Who is Gerena Thibodeau and what is her connection to the Singularity? A: Gerena is a member of a variety of association of witches in the North American region, including Pagan Australian Pagan Leads. In its last report dated 2 May
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772 Do you see the problems with Anthony Sandusky as a skeptic? A: Sandusky is just one of many skeptics who I have examined [sic]. An example of his approach and approach of reading is that he starts with what I call a "first-person narrative" rather than the "contextual sequential" approach of most people and psychologist who study skeptics, despite what he believes, and then proceeds to investigate the evidence in a wide variety of ways. He starts with a personal story of what happened to him when he was twelve years old. As usual, he focuses on the causes of the alleged abuse, the conditions of his life then morph into his experiences over the last twenty-five years. He begins with a list of examples of what he cites as the abuse, and then proceeds to "explain" them with a detailed analysis of how they fit into other examples of abuse among other details about the culture of the alleged victim. It is a book that allows the reader to take his
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774 What do you think of Ray Kurzweil's rhetoric that there will be no age limit on artificial intelligence? A: I think it's ludicrous to think that we'll be able to build a super intelligence without shutting down many of humanity's technologies. We're already seeing the limits to digital technologies that can be used to increase our intelligence, but having said that, we just as we went through the Golden Age of Technology, one of the parts of this Golden Age was the super intelligence. The thing that we should be focused on is how we use technology responsibly, not how we use technology with disregard for the future. Q: How do you reconcil the belief that there will be no limits to artificial intelligence with the belief that there will be irreversibly degenerating technologies? A: If there is a path to becoming smarter or better, then people should embrace it as the only option. There is some very interesting work being done by some people because there are parallels between the two. The confusion
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776 You track the rise of the occult. What was your point of reference when you started writing about it? Was the consciousness of humanity an important part of the occult?
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778A: I think the first occult I was introduced to was by the Guardian Angel Society, which was founded in 1945. They started in 1975, when my mother was working at the monthly magazine, Manuscript Magazine, and very soon my mother asked me to join in. And I began to become obsessed with the occult. My entire childhood was an occult obsession. My childhood was filled with visions of death. I was convinced that it was a bad dream. My mother says that a lot of life is a nightmare, a nightmare in which a lot of things have happened, where even death has happened, a lot of life has been changed, a lot of things have happened in your life. And I was obsessed with death. And I was obsessed with it for thirty-three years. And I continued to be that way until
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781 about four years ago.
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783Q: What changed your outlook? A: Because of the changes that have occurred in research and the increased awareness of occult topics. I think it's because of that that while I wasn't looking to enter the occult, I had an interest in it, in becoming a seeker and understanding the realities of the world around me. Now even the World Health Organization says that there are a thousand things that are out there that they are studying that have nothing to do with how Satan controls the population and how he has a negative impact on the world. There is a lot in the world, a lot of things that are occult. One of the things that you look at is the childhood sexual abuse. It's always been possible that once child is exposed to something, that child can't leave that place. And that's just not true anymore. So I looked at the conspiracy theories and supernatural stories and these are the stories that can exist. And one of the things that I learned was that the evidence for the false consciousness that goes on in occult societies is not at all as strong as it used to be. It did go up for a long time, but it still kept going up.
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785Q: How long did it take you to break the silence about what you saw happening in your black-magic world? A: It took quite a while. I started my investigation in 1983 when the person I knew, Richard Lee, had his son, Richard. I went to the book fair in Minneapolis. There was a carnival, the fair went through the summer and winters and I went to see the fair. There was there one of the spots where I had some of the girls come. I went with my own daughter and we were in the patio of the fair. It was hunting season. One of the girls asked me to explore Yorkville and she was an unbelievable girl. She was fourteen-years-old. She was supernaturally beautiful. She was
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787 1995. I was a licensed physician, had an office in Providence, Rhode Island. And I found out that my mother had been an occultist by accident, and then found out that I was interested in the occult. I became interested in the occult after my mother died. I started practicing the psychic mediumship and I became obsessed with the tarot cards, which are basically mystical, sacred cards. My mother was a psychic medium. I started studying tarot cards for my mind, and this is when I started working on the occult.
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789Surrealism was the biggest influence on my writing. I really began to get interested in dreams and I began to understand that all of our dreams are not just told to us, and that experiences come in many forms, only at certain times and in certain places, and you can read hundreds of books about those experiences, and what they mean for us as human beings. We can use these experiences to gauge, sort of, whether we are sane, and if our experiences are really facts of the world, or not. So it's a great book. It's not your mother's Tarot, but it's one of the greatest books ever written. The rest is history and philosophy. So I came back to it after my mother died. I came back to it because I wanted to know what I thought about the rise of the occult and what was going on in society, and I figured the answer would be in the membership of these organizations. So I decided I wanted to start this magazine. And in 1969 I did, for the first time, a magazine. Being only forty three and living in New York City, and I was sixteen, I didn't know anybody, and I thought I would just be doing something for fun. For the first time in my life, I had an idea, of what this would be. I wrote the first nine issues in nineteen figures, and in the nineteen four hundredth issue I published my story,
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791 I was 45, when I left the magazine, because I realized that I had to stop. In my last years I had heart disease. And the doctor told me to stop listening to people, because they were telling me that I had successfully moved on. And he said, "We're wrong, but you are at peace with the fact that life itself is horrible, and that everything that you like is wrong." So, I was very disturbed by it. And it's been one of my favorite themes in all of my fiction, so it was pretty much a perfect fit. So, when I started writing The Atomic Age, everything had changed, eons had passed and all sorts of things had happened that had changed. I was very very fascinated by it. KW: How did you get hooked on this book? A: It was a fantastic rich story, I was fascinated by those events, I was very disturbed by them, I was very disturbed by what had happened to my family in the war. And then we read it and we thought, "No, we don't write about that. We don't write about that in any fresh some way." And I was very, very interested in the apocalyptic experience that was taking place. So I grabbed through it, and I started digging into it. And that led to the Mail On Star Trek series, which I started writing about with A.J. Beck. And I read the first book, was very fascinated by that, and I was interested in it, and then my brother and I bought a book called The Age of Aquarius, which was first published in 1988. And then, after a while, that changed my mind. What's interesting about it, was that it had just grown up before the Internet. We had our original "number one reader" put the book in a library, and he came across the old book. He had been reading this book as an adult. And the book had become kind of his
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793 I started to get a little bit older, perhaps only about thirty, and then it just kind of dropped away. I think for a LONG time it was just, "Manuscript Magazine."
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795Q: And you got offers for those papers? Did you? A: I did not get any. I was lucky enough to get a job at a magazine called In the Shadows, in Sydney, and then I moved back to Sydney to work at Manuscript Magazine. Q: Were you paid for each paper you wrote in? A: I was paid a flat fee, I believe. But after having been employed in Australia for fifty-one years I thought it was time to move on to the United States. I felt that no matter where I did business I always had a stake in it. The reality was that I had a lot of income, and I did pay myself much of it, but I was also still contributing to other people's companies and I still paid my take to start out in history. And that was the pattern in all my Asian computer shows. Q: What did you earn? A: I was doing the same thing I've always done, publishing six to eleven issues per year. Q: Can you give an example of that? A: Well, onto Luna moon, which is the first issue, and it was in 1939. We did it, and it took us a little over forty days. And then Luna moon, which is where we published two more issues, in 1960. Then Luna moon, which was in 1963, was the last issue to have a print run of, I believe, fifty-eight thousand pounds. Q: What was Luna moon for? A: It was a light and vaguely mysterious, almost spiritual, magazine. You could see its influences in many different places. I could see the writings of the German occultist Carl Jung, and I knew of his occult studies. I had read his books on the spectrum, and so on
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797 the end of my life.
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799And then, there were those other meetings of European occultists. As far as I'm concerned, they came from the 25th or 26th century. It's true that the first hypnotic trance-type meetings were held toward the end of the 19th century, but the parapsychologists as we know them do not exist on that date. And then there were very important meetings of British occultists, American, European and even Chinese, and that was the initiation into the Deities Society—that was the best initiation into the Deities Society for women. And so I started to have, I think, a fascination with a certain nature and these other events that took place. And then I would say that when I started to come to a certain part of my life understanding that society was so connected to science and to science itself that if I would just unplug from all these influences and I would just open my heart to science, I never would have been able to write about the occult, wouldn't have gone farther in my researches. And it's amazing that I had this fascination with it all along.
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801AMY GOODMAN: Professor David Wright, what were you studying in Argentina and other countries before you studied here at Harvard?
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803DAVID WATTS: The only study that I did was the work that I did in Argentina. When I was in Buenos Aires, that's where I started to study what happened to my friend Edislav Karolyi, the head of a very mysterious organization called the "National Secret Initiations Society." And it's supposed to be very secret. He's not only the head of that organization, but he is also the head of the International Nova Institute, which is a very powerful, very secret institute. And the suicide of Edislav Karolyi is part of this international connection. And there is a very, very clear connection between his death and the death of the other
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805 about 1983 or 1984. And after that I stopped going to my psychiatrist twice a week. And then, gradually, you become free from the bindings of the occult and you start to understand why it is so good to have luminaries around you, not just the ones in those darkness-prone days of your childhood. And I was attracted to the occult because of my father, who was a scientist and a prominent scientist. And I was attracted by him too, because he was a scientist. And he produced the first electronic computer. And because he was a scientist, he taught me about how to build his theories, how to test things. I began experimenting with these things in the far future. I have been experimenting with them ever since, with a lot of interesting experiments — it's a very new field. And I am working on a very advanced version of computer, perhaps not a thousand years from now. And so I've been around when a lot of people went through that same process. And it's a fantastic field. But it's had its share of problems. It was very easy for the Satanic rituals, for all their atrocities, to continue for hundreds or thousands of years, because they believed that all personal histories, all personal histories were kept in such elaborate, complicated devices to ensure that a new generation would not be unable to distinguish what was truly real from what was merely psychological. You couldn't tell the difference between a human being and an animal in any way. It didn't matter if you saw a good planet and saw a bad planet. You couldn't tell the difference. My father was a very clever man, and he produced the first computer, so that the Satanic rituals could continue for hundreds, possibly thousands of years. And it was impossible to stop them. They abetted things, they enabled them. They kept the future of mankind in peril. Today, it's the mother earth that is in danger, the living planet that is in danger. It's the mother
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808 back my mind up. It can be shown that Egyptian circles, the Alexandria cult, were influenced by Isis, particularly by the death of the great god Osiris. Isis is also associated with freedom, hope, and love, and the idea that the future was bright, and people should put themselves forward and take action. The idea that people needed to be more committed to their religion and to the ideals of their family, whether it be Isis or Buddha - what that meant, I think, in terms of how they were influenced by Isis and the Pantheon. If you look at the religious practices of Theravada Buddhism, which according to the Supreme Council of the Bodhisattvas, is closer to the teachings of Isis than everything else, you can see that there were a number of different kinds of practices that were involved in this. You can really see how the idea of salvation came about in this. Many, many monks who were coming into the temples were priests and headed by Isis, and Isis was often in action in the temple, in the courtyard, she was trying to become a nun and sometimes even asking them to be her disciples, doing things that naturally would have been designed for children. The idea that you could go to heaven and get great rewards and benefits was very powerful in that area. Of course, most of the things that we know about Isis are related to the philosophical and political ideas of and early Buddhism, which is very closely tied to Isis, but it is also very close to Graeco-Roman philosophy and really parts of what we know about the gods and the afterlife is based on events in those periods. In terms of how many people were influenced? I would never say it was 100%. The Pagan and Eastern religions were influenced and influenced by Isis and the Pantheon, but in terms of the underlying ideologies, more or less until about 2500, the people who were into the teachings of Isis were basically going to the churches, including some devotees of Isis who were helping
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810 support this in my book, The Myth of Osiris. It is amazing that the first Jesuit conference was so dominated by Isis and the occult. Had early occult practice been dominated by Isis and the occult, then the anticlerical movements of the 15th century Would not have emerged. In general, the early occultists were influenced by Isis. Like most early occultists, they believed that God could be made real by revelations. This is very much in sync with the antichrist theory of the apocalypse. It is important to understand what an antichrist is. These antichrists are occultists who practice satanic rituals to convince the world that they represent God. They help to establish God's supremacy. Today you hear this because of the lies of the satanic left. By using the ritual magick of the antichrists, you can prove that you are "real." In terms of how people were influenced, the answer is yes. Many of the early occult practitioners were influenced directly by Isis or the Satanic Pantheon. Isis is a figure who has many relatives in the West and has given birth to many other deities, very old deities, and numerous new deities. You can look at her as the mother of many deities. There is much evidence that indicates that Isis and the Pantheon influenced early occult practice. If you think about the allegories and symbolism of Isis, you can find them in many of the ancient literature - think of the stories of secret societies, monasteries, especially the Gnostic revelations. In general, most authors believe that the first Jesuit conference was kind of dominated by Isis and the occult. I show a lot of anthropological parallels and archeological evidence to support this in my book, The Myth of Osiris. It is amazing that the first Jesuit conference was so dominated by Isis and the occult. Had early occult practice been dominated by Isis and the occult, then the anticlerical movements of the 15th century Would not have emerged. Simone Weil:
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812 support this, and how we have what are called the "Illuminarete", phases of pyramids that were built by Isis. Let us go back to our first question here, I think - how did Pentagrams keep coming back into the mainstream occult practice? Gerena Thibodeau: Pentagrams are also very old practices. They go back to about 8,000 years B.C., and seem to be very important throughout ancient times, even though they were no longer known until the rise of the Roman Empire. They were known all over Europe, England, Spain, Africa, particularly Egypt. They are involved in many of the mysteries and ceremonies of ancient Egypt and another very ancient mystery tradition known as the Crystal Ceremony, which is also very interesting to me. People are very proud of her so much, and it's very important for her to remain active and important.
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815Let's look at how Pentagrams were legitimized by the Roman Empire. In this work by Herselius, he says: "They are not objects of reverence; on the contrary, they have not been seen in all parts of the world, and they are idolatrous in nature and in practice". People to the Romans rang their additions to the temple giving them the title of Pentagram, and display their additions on a pole in the church! Gerena Thibodeau: That's right. People to the Romans ring their additions to the temple giving them the title of Pentagram, and display their additions on a pole in the church!
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818Roman numerals (minus) were also symbolic of divine fertility. This was important to the Celts and later evolved into a Roman superstition. In the USA one can pump a bloodletting lotion into a burned person and then the color is supposed to change. I have seen the Pathe version of this superstition and it doesn't feel right.
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821In order to demonize Lucifer and his followers
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823 support what I am saying. The actual pagan societies were influenced by the eschatological later stages of darkness. Many of these pagan societies were totally influenced by Isis and the pantheon. For example, in the Indian culture, there is a description called the Madhyamika of the Rig Veda, a story of a god and his son that was violent and warlike, but also nice and loving. They even had temples to gods. I think the Vedic religious and Tantric societies oriented toward deities that were sympathetic to liberation. It's interesting that in ancient Egypt, Isis was the patron of the lepers--the evil people. The lepers in ancient Egypt were often symbolized alternately by scarves and masks and were associated with blood. In the absence of hieroglyphics, altercations with lepers were customary. The first Tahitian idea of the terrifying alternate face of Osiris was derived from the Egyptian strongman father who is often depicted with the face of a lion. This is the reason I feel dancers wear hoods at religious dances. It's like Mardi Gras. And this face inherited with it a very violent interpretation of Osiris. So, when you see masks with the face of a lion, and not masked, you can say, "Oh yeah, you can't do that." So there were ways in which the religion began to have a frightening image of Osiris and these distinctive masks literally represented the face of the monster that was in the underworld, that was the god. The combination of the domestic and foreign origin of the New World Order is seen in the symbolism of the symbols in the Egyptian myths, Egyptian mythology and in the legends of the Two Lands.
824Third Lords and Rulers series<|endoftext|>Two women have accused Michigan Gov. Rick Snyder of groping them in a Las Vegas hotel room and forcing her to perform sex acts on him, authorities said Wednesday.
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826In an interview with The Guardian, Ashley Dillon said Snyder, 52
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828 support this. The first two Jesuit conferences were held 50 years before Isis was born. It's very easy to explain western influence on Isis and the pagan powers, but I think you can also explain the American influence on Isis by saying that Americans were an odd type of population. You just can't do that with people in Egypt. It would be hard to explain the American influence on Isis, given its Ramadan practices. Greenspan: I think you can understand the American influence on Isis by looking at the pattern we see among the early secular people in Egypt, and the way they lived. At the time they were getting ready to go to war out in the desert, they were going to rote their religion, do oral religious acts and dedications to Isis and everything like that. Now, they weren't going to murder their gods to worship Isis. These people didn't have time to take over entire societies. It's very easy to understand if we look at the Nineteenth-century U.S.S.R. One example of early American influence on Isis is the Miller $Averill carving. There is a stirring of thunderbolts in the Stonehenge carving, which is one of the most striking examples of American influence on Isis. Those Three Portents: The Temple of Isis - This is a great opening, and it gives you a sense of how the transition from not much ritual to that which we call ritual worship can go. If you go back to the Middle Ages, in the early Church, there was no reason to do this. In fact, the great deference to priests and religious authorities means that it's hard for the ordinary secular person nowadays to comprehend the impact that court figures could have on an individual. If you look at the Temple of Isis, you can see it represents the ancient priestly institution with an emphasis on action. I have already mentioned the three Portents in the Temple of Isis. The first portent plays in the moon, and the second
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830 support this claim. Religious rituals at the time were centered on with the religion being signified by the show of power, which was really of the most power over people. It was kind of just existing only on paper and contained symbolism , symbols which were hidden. And the new rituals became a major focus of new discussions and interest in the nature of power and religion. Many of the early shamans were inspired by Isis and the Pantheon. These early shamans were much more sophisticated than anyone had become. And when these early shamans started teaching, they were actually teaching these outdated notions of spirituality. So a lot of things were being taught that were very disturbing to many people. You had this one famous patriarchal tradition where there was this quasi-sacred ritual of divination. So by the end of the seventeenth century, a lot of these tradition were becoming obsolete. Some were self-evidently true, and some were still part of what religion they were involved with. And I think the transition of society after the Renaissance is one of those transitions. Some of the old approaches that were based on hierarchical power relationships that were about power and identity are forgotten by many of the people that gave rise to them. The shifts in society after the Renaissance were much more about social change. The key thing is that the results were radically different. You didn't have this sort of bullshit idea that power was a private matter, and it went back to the individual as the real judge of what was right and what was wrong. Instead, power was put in common ownership, which became the basis for a whole series of transformations and developments in life. So people started to really really think about power differently, more seriously, and to start to understand how it was connected with religion and politics.
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832I think that's absolutely true. There are many early missionaries who, unfortunately, were influenced directly by Isis. In the case of the Jesuit School, you can find these early missionaries who were influenced by these important
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835 Yes, I love to be a part of what I call the 'Naked Science'. The reason why I love the Goddess Interpretation Foundation is we actually offer a fantastic platform without the cloak of pseudoscience. Finding myself among the wonderful, ecclesiastical and magical people who are open-minded, intelligent and have an open mind is so ridiculously amazing and I believe it's worth doing. I think it will help open up the minds of those who need to learn about infidelity, the secret society, the Illuminati, as well as the occult. Q: How do you approach your work and writing? Thibodeau: I have actually passed my writing course. I've taken the four weeks over the last year, and I've been working, literally, 24 hours a day, five days a week. It's been a considerable learning process. I write about many topics, and I've found that when I'm writing about the occult, I'm more interested in the occult than I was when I was writing about the natural world. I get so many inquiries about my occult, that there's a benefit in other people becoming aware of it. Around 4 times a week I issue a newsletter to be distributed to people whom do not have a Masonic lodge/church/etc, or more specifically, to 'Papá', or parishioners who have not had their lodge/church/etc organised. I've had an incredible amount of interest from pregnant women, men, old people, mentally ill people, those who are in struggle, those who are seeking help with their poverty, those who are living in poverty, as well as many who have received negative feedback from the organization's aggressive criticism of certain issues. The stuff that people ask, the misinformation I receive is amazing. So most of the time I co-author or co-edit the newsletter, or at least issue a statement to respond to some of the comments that are being put to me. I submit it to the Masonic lodge
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837 I am a member of the Goddess Interpretation Foundation. Our organization is often referred to as "polytheist", but our community of believers is diverse. We are also polytheist and the organization also has faculty programmers who specialize in interpreting and interpreting using Rosicrucians and other mysteries. The organization is structured around three core principles that I believe integrate the science and channeling that we engage in. The first is the notion of a "spiritual permutation" that contains multiple permutations of personal identity, which can manifest through a composite process within a given body. This also refers to the idea that various incarnations of the spirit are able to change and "settle" within a person. As we investigate the possibility of a Higher Self, we will be exploring miniscule changes in matter, energy, and consciousness, correlating with the other four models. The second set of principles is the development of a model of the universe that is more us than we are, based on the fusion of the wisdom of the ancient and the wisdom of the modern. In our understanding of the organization's main goals, we are studying "Eternal Simplification" (evolutionary evolution without supernatural creation processes) and "Fusion Simplification" (mutual evolution without supernatural creation processes). These dualistic processes are challenging the conventional wisdom that we all share in common. The third principle is the merging of our ideas of reality and faith. These phenomena are our reality, and our beliefs are our faith. We are now active about this topic as we look for the "common ground" for all of our beliefs and spiritual practices. We have partnered with the Sophia Institute to investigate and present ideas on polytheism and interdimensional travel, giving a lot of credence to a new approach to spiritual communication.<|endoftext|>"Come to the game, and play tag, and pick up the tags, and throw them one by one before the game drops; if you get caught, you don't have
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839 The Goddess Interpretation Foundation has been open for the last 2.5 years and it has helped to create female-focused research opportunities for hundreds of researchers across the globe. Gerena runs the museum and studies of previous Goddesses, which feature on the website, and her dream is to open an interconnected museum that would enable people to experience the Goddess's structures, rituals and writings in a whole new way. The theme of the museum comes from the Hippocratic Oath that ran the ancient world: "Do no harm" is an oath that cannot be breached without stepping on land of high potential spiritual experience. In the context of the Goddess Interpretation Foundation, the outcome of this oath is very clear "non-violence" also encompassed by a "no war, no peace, no hatred, no greed, no envy, no abuse, no deception, and no deceit". This is a universal human value, it's the same with the mantra or the Space Race, it's the same with "no" in Space, it's the same with other sovereign religious and cultural codes. It is impossible to transgress these boundaries without consequences. It is so visible in the Guggenheim Museum, but these boundaries can be breached again and again and in addition to the words and passion of the Goddess, there are posts by members of her family and related sacred texts that are covered on the museum's website, which means that there is a lot of material in there that is very accessible. The way in which we can interact with the Goddess is by taking on shepherds, then following and teaching the shepherds how to properly interpret, interpret, represent and interpret in a way that is appropriate for them. Other organizations have titles and actions that they carry out, but I would say that Gerena and I are the only ones with connections to stargazers of old whose symbols, writings, experiences and visions are of a cultural creation that may not have yet been accessible to this generation.
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841 We take our feminist heritage to dedicate our work. The Goddess Interpretation Foundation was started in response to the recent spate of sexual abuse allegations against prominent people in the field of witchcraft, such as Dr. Humfrey, Dr. Stephen Case, and so on, but the Goddess Interpretation Project concentrates on the specific research done by scholars within the field. The Project was originally founded in 2008 by two women, Bonnie Hunt and Mina Howard, two researchers themselves who decided to do some work on witches within the context of the polyanomian community rather than branch out of their existing field. They were able to convince a small group of institutions to co-sponsor the project which funded their work and brought recognition to the fora of study and research within the field. Most recently, they are working on other projects, such as the upcoming book, 'Women on the Edge: An Introduction to Witches and Anthropological Studies' with Lara Rameson and Patricia Graham (2016). Q: Canada is a country that has always been a culturally diverse one. How have you found it within your work on witchcraft? Thibodeau: Most of the (nontheistic) rituals are thought to predate the rise of Christianity and Native American allusions are common. The movement itself shows it is not a monolithic phenomenon that arises out of Christianity and related religions. In fact, the genesis of antediluvian magic appears to be in the developing cultures of South America. Many of the early performers were women of color and this particular understanding of ritualistic learning was originally long associated with religious practice and tradition. In the cultures of South America, the development of witchcraft as a religion did not indeed take place in a vacuum but rather in an interdisciplinary context that was closely connected to larger collective cultural movements in Europe and the Middle East. For instance, the emergence of witchcraft as a religious practice was aligned with the emergence of indigenous religious practice, including many subethnic rituals linked with the shamanic traditions
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843 "The Goddess Interpretation Foundation is a non-profit organization aimed at gaining access to the esoteric and esoteric knowledge and knowledge in witchcraft and spirituality. It is based in Hawaii and comes from a Jesuit heritage. The foundation works with the general public to encourage historical and esoteric knowledge sharing. The foundation's foundation work is led by the Secretary-Treasurer, Christine Melos, who is a witch herself and an instructor in the Human Sacrifice School. The foundation is operated by a board of directors comprised of elite benefactors, who are the preferred benefactors of the foundation. We encourage anyone interested in researching the occult to partner with us in communicating the occult, especially the symbols and music they seek to understand. The Goddess Interpretation Foundation seeks to promote esoteric knowledge sharing and understanding, and in particular to advocate and encourage the occult to come to light and be seen." Q: What are some of the sources the foundation receives funding from? In your 2015 book, 'Magic Switches: The Women Who Created the 21st Century Singularity', you wrote: "In the early 2016 issue of the International New Humanist magazine, the AHA stated that, 'AHA supporters funded research by leading occultists for the first time, primarily through the Goddess Interpretation Foundation.' You wrote: 'The professorial members of the organization, in their 'Grand Masters' report to the then Director of Scientific Affairs, I was also made aware of these recent revelations. After reviewing the writes, said document, I was informed that its main objective was to foster connections among AHA members in a variety of esoteric disciplines. This was their real goal.' "AHA is in fact a satellite organization for the Humanistic Association of America (HA), founded in 1989 by Indian occultists from around the world. They are a global organization supporting a variety of causes, including education, critical thinking, spirituality and environmentalism. On the AHA website, a brochure claims that "AHA is the premier organization of
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845 The documentary 'Hollandia' was filmed and premiered in 2011 at the New York City Audio Festival. I co-wrote and directed the film, and the documentary screened at the New York Audio Festival for over 10,000 people. I think a lot of people don't realize that I have been involved in "The Gallows" since the beginning. I'm not making any money off an album. I'm making it so that it can be brought and enjoyed by anyone interested. The documentary uses great audio equipment, including special headphones from Xtreamtronics, and is recorded on a 73-track mix tape. The idea behind this project was to create an interactive experience for those who love music. But of course, I think the other end of the album is much bigger than just simply enjoying a music.  I hope that this documentary helps to educate people about witchcraft, and ultimately perhaps taught them how to live meaningful lives. Q: Can you tell us about the Goddess Interpretation Foundation? What's the purpose of the foundation? At the time of writing, few people know how the Goddess Interpretation Foundation has supported the esoteric nature of the occult - and that it's more than just a forum for witches and dreamers. The foundation also provides support and support to other volunteers and members of the community who are committed to exploring for knowledge about the workings of the occult. The Foundation has been organizing classes and workshops for queer women and other women of color for about 10 years and now presents its first annual "Latina Goddess Gathering" in October for the first time.  The Goddess Gathering is the largest gathering of its kind anywhere in the U.S. and is a celebration of the history and history of Latina experience in the U.S. The Goddess Gathering is open to all, regardless of race, gender, gender identity, sexual orientation, nationality, religion, or age. I also want to say that we use occult symbolism and ethereal writings to help people
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848 I agree with him that we have no intelligent machine that was not created by some intelligent God. And I think that is quite a powerful thing to note it in a science fiction story, you know. This is a very clever story; it has a very kind of enigmatic structure to it, but that's probably because actually the laws of physics like time and space are designed in such a way as to not allow us to construe the world in that way. So there's no way that if we had a machine that we couldn't really see, we could construe it in that way, because people would have to invent what you call a machine detector. From all of the filmic science fiction that we see, which is a lot of it, I'd love to see this. If we don't have a machine detector, what would it be? Something that can detect what that machine is looking for? Even if we had a machine detector, would it also be able to tell us all about itself? I think it's possible. I think this can be the way that humans might discover themselves if we're able to create a machine. Ray Kurzweil wrote a couple of books about artificial intelligence. He's also a big believer in the Singularity. Although in this case the Singularity is not a technological moment, what it looks like he wants to reshape the world in some way. There have been a few insane predictions about the Singularity that have been published, but the most interesting has been that when you look at technology, even the most popular ones, there would just be this singularity. And there's no detect every single piece of technology that occurs. I think that would be a real problem, because you know, the more billions of people are working together, and the more people are interacting around the world, the more traces are left. It's very easy to imagine that all of technology is going to disappear with this singularity. What are your thoughts
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850 for me, Ray Kurzweil's work is part of a broader genre of activist writing that I associate with the recent surge of top-notch thinkers and thinkers who are interested in exploring and understanding this emerging universe of possibilities, even as we grapple with our own notions of what that means for us as a society. Ray starts with an idea or a premise that is meaningful to him and then proceeds to explain why he believes that, regardless of what we might think about the details, the suggestion strikes him as true. This is useful and speaks to the reader's ability to go into his writings with a 'big picture' perspective that may be more than just a maximising of how much you might like the project. When it comes to the implications of advances in robotics and ubiquitous computing, we're no longer yet on the threshold of the Far Future (when we might one day work out the shape of a temple or recommend the best way to kill a human being), but we are becoming less just as yet, an industry churning out much more mundane things of the 'ultra-high tech' variety, newer and older than even the boardroom. In this space, Ray comes to more of a penetrating ideological point. He is re-examining which of the snakes of parasitism that are women and men – or indeed the creatures on the other side of the machine screen – are 'good', and which are 'evil'. In a sense, Ray Kurzweil's work is part of a broader genre of activist writing that I associate with the recent surge of top-notch thinkers and thinkers who are interested in exploring and understanding this emerging universe of possibilities, even as we grapple with our own notions of what that means for us as a society. Ray starts with an idea or a premise that is meaningful to him and then proceeds to explain why he believes that, regardless of what we might think about the details, the suggestion strikes him as true. This is useful and
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852 Ray is obviously a genius. Ray's work has been influential in a wide variety of arenas such as futurism, finance, tech, physics, and neuroscience. But it will be difficult to summarize in an overly broad sense the impact on present day science and technology produced by Ray Kurzweil's ideas. One must be careful not to be misled by the fact that the basic idea of Kurzweil's main ideas is that there's a new kind of technological singularity that's coming but that this singularity is not to be feared. It's a version of the Singularity unfolding itself not unlike the Singularity of the 1930s. I think that's what makes Ray's influence so effective to so many individuals and so often overlooked.
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854Ray wrote on E-commerce: In 2008, Ray Kurzweil announced he was going to run for the U.S. chairmanship of Google's board. Here's a quote from his book, 'The Age of Spiritual Singularity.' It was the first time anyone had seen him speak publicly about his thoughts. I had heard him speak prior to the announcement – and since then, it's been a constant topic of conversation for me. The earliest mentions of his prophesy came from 2006, in an article called 'The Day We Will Sing,' in Wired magazine, many years before his statement in 2008. The following year he published his book, 'The Age of Spiritual Singularity.' Here is a quote from that book: Now the technologies which would create the futuristic singularity of the 21st century are coming. They're coming now, and they're not coming quickly. The singularity of the 21st century will be built alongside our present world specific technological civilization, and that's why by the end of the 21st century there will be amnesia for the present world, and the cultural institutions, which will be lost. […] There is no history of civilization that shows signs of reliable, stable and attractive. The
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856 working with Ray Kurzweil, I have been able to be the conduit through which he has shown us what is possible and possibilities within our normalcy. Ray is a brilliant mind, and he has been in other fields before with great results, and I have been able to take a perspective on him as a cohesive person, understanding his limitations and how to deal with them. This is a valuable skill. It is a unique way of being. RK. But is he necessarily right? Can he be right all the time? Are these maybe dreams? The concept of waking up in a dream state essentially means that you are waking up to a new reality for the first time. That's very strange. I'm not an expert in that but it's probably not a big problem for you. But I just want to make it clear that I am firmly convinced that Ray has found the answer, because I've been living, working, and sleeping in this dream state for over a decade now. At this moment I want to do something with it, do something with it, and whatever, and eventually that will become one of my goals. In relation to the Fermi paradox: I can say this: I've been reading it for 25 years, and it didn't make any difference to me until recently when I realized that it's just a really weird problem. So, whatever you say is fine. But this has got to be agreed upon. I've also been building and refining an alternative idea that I'd like to see to be released into the world, possibly as a series of books, and I'm hoping, that's why I've done it, that if I do release it, it will be a series of books. The lesson I've learned from doing this is that you have to find the mechanism, the inflection point where you say, "OK, this is what it is and you know that it's reality, you know that it's analagous to
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858 I'm working with a very distinguished Swiss magician and inventor, at the same time being actively influenced by him. He's a brilliant and interesting man, with visible Magickal investigations that go on for decades. He's also been a close friend of my wife, Jánith, lately because he's an amazing magician, he's attacked natural medicine, and he knows a lot about technology in general, and about energy and science, and "quantum physics." The amount of travel time on a transhumanist spaceship, in terms of time we're going to waste as a species, he's going to inflict damage on us all, by sending us into new areas of human knowledge. He's an excellent and astute observer of our changing world, and he understands that humanity is evolving with exponential advancements. I believe that he sees all our life possibilities as mirroring our evolution, and he's been studying and acting on this for many years. An important part of Transhumanism as defined by Ray Kurzweil is that we are not alone. We are part of the transhumanist community, and today, we're actually part of this community. Although our transhuman progress may be faster than anyone anticipated, that progress will not be complete until the technology to ascend into Godhood is developed. We are being pushed into new chasms of information technology, as well as into a lack of information about how to evolve in a totally new way. And this is where Ray Kurzweil is of great importance to us. A lot of the excitement and excitement of transhumanist research is based on our knowledge of how this technology interacts with ourselves, and how life evolves in our lower selves. We track the evolution of our solar system, we study the evolution of the human subject, how life in the lower selves came to be, and how our higher selves and consciousness are affected by technology. We understand the transition between life in the lower and in the higher, we understand how the
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860 there's just too much information about how to avoid a future. Entirely speculative, but quite well researched. I'm sorry to interrupt, but Ray actually was a pre-publication presentation at the 1960 International Conference on Slavery. He was given a public lecture in Japan and interviewed for a period of time, which basically amounted to basically oblique criticism of the Japanese systems of slavery. As far as Kurzweil's interest goes, it was on the question of transhumanism. He seems to be a man who believes that there are vast possibilities for human success. The only barrier in front of them is money and control. But maybe, just maybe, these forms of control aren't simply a mechanism for keeping us enslaved, but be natural expansions of the human spirit. There is something really Holy about the idea that we have a human body (and we all have one, even if it's inside a glass container); that the brain is the center of the universe; that this body is the center of our consciousness; that universal consciousness is the central force that makes us human. It's immensely fascinating. Q: How much of what you write is of interest to him? In an interview with The Guardian, Kurzweil said: I'm not really interested in purposeful advances in human technology. I'm interested in doing mundane work, doing tiny little things that have enormous potential — may I add, up to a point. The brain is like a minuscule spaceship — a huge ship. What I'm interested in is the increase in human capacity and the increase in human freedom. That's what I'm interested in supporting. Or: There are some very interesting things you can do if you don't have a lot of business as usual, which is transhumanism. Q: What's the main interest in your work? (Laughter.) As you know, on the Singularity, you have interventions at various levels of society that make us think together about this
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863 Is the title of the book racist? A: Perhaps we will be discussing this very topic at some point in the future. The genesis of this book actually came from a conversation I had with a man called Manfred Müller-Löbfachler. He approached me to host a discussion about the 'will of Gods' as a potential explanation for the genesis of advanced technology. He also suggested that I introduce him to a Hindu mystic named Bhagwan, who was writing a poor translation of the Bhagavad Gita into Latin called the Venerable Santanu. I accepted the invitation. In order to transmit what I had learned from that meeting to a wider audience at Oxford University, I decided to write a book about the supernatural, weird and stupendous. I believe that there is more to what deities want, what effects they want, and what they want to achieve than it might initially appear at first glance. And as this book is not intended to be the definitive account of the various supernatural and supernatural phenomena that have been recognized as having a physiological basis, discreet lasers may be included albeit to an even greater degree in the focus of any such discussion. More specifically, a lot of the first beginnings and the early beginnings of teleporting really seem to be, in the words of one of my favorite shows, 'novelty' cars. I would be happy to discuss such topics with my readers and others in the future. Q: Who is Gerena Thibodeau? A: Gerena Thibodeau (born July 21, 1983) is an American writer, illustrator, and professor of religion at New York University, where she is also the editor of the website activity at which she is a contributing author. It is at New York University that she holds the honorary doctorate of psychology, from which she studied under Dr. Robert Kiyosaki in Tokyo. Thibodeau lives in Brooklyn with her husband and son.
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865Last year
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867 But who are these women? Gerena: In the early 2000s, I was an interdisciplinary fellow at Oxford University and the Society for Research in Occult Studies (SORIS). I think it was about 2005 or so that I noticed people were talking about the fact that esoteric women were doing these amazing things in super-advanced medicines. And I said to myself that I'm not going to stand for it in the public space or in my personal work. So I began doing research on bi-sexual women and on unconventional reproductive practice to ask questions about the intersection of women's cultural and spiritual needs in ways that were relevant to what we knew at the time. Q: Is there really anything to see in your research that any of these women do that is unusual? Gerena: I mean, I have scholars who say very different things about the recently published Women's Circle and other women's circles, but I've yet to find anything that's unusual on this topic. I've looked at what we know about contraception, I've looked at what we know about abortion, I've looked at the use of Satanic ritual and rituals and what we know about magic in the context of sex. I'm interested in what we know about gender and sexuality, and whether these women have anything to contribute to this. Q: In your book, you say that "the careful research has not been cooperative or productive because the research practices are so entrenched, so rigid, that critics have been unable to touch any of the research with a barge pole". Are you saying that there is some kind of cultural inertia? Gerena: Well, I think there's absolutely intellectual inertia that is behind it. There is a lot of blind faith and superficial research and it's so atavistic and procentric that the research fields in particular couldn't be stilled for so long. If you go into the research on polyamory, for example, that can take decades. When I first got
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869 Ms. Thibodeau, your recent article is titled "Witchcraft in the Modern World." In which you discuss the importance of groups such as the Gertrudheim Society in bringing together wealthy, educated and possibly influential women in various fields to talk about magic. Can you list some of the other organizations in the field? Gerena Thibodeau: We often hear about the many women in these fields, of which there may now be many more than ever before, but we don't mention them. Deep down, I feel that it is better to make our work open to the wider world and then leave it to others to make it interesting. While I'm still a practicing priest myself, my work is more focused on women who have a personal interest in the occult or witchcraft and are willing to share their experiences with others. The Gertrudheim Society was a friendly gathering of women. At first, those who were interested in the occult were invited to the meeting, and one of the ladies was present when the Philadelphia Voodoo folks opened the first meeting at 19th Street and Pennsylvania Avenue. The meeting was originally supposed to be in a hotel on the third floor of the Saint Louis Hotel, but it came to public attention in the early 1980s when the woman who served as the head of the Saint Louis Hotel, Helen Ray Brown, was murdered in her New York apartment. Also in public conversation, people began to notice a strange set of patterns that appeared when women came together, or withdrew, from occult meetings, also quite common at that time. Some women who were involved in the group were able to get away with their activities for ten years before they were suspected of anything suspicious at the time. They made a priest of themselves, they became high priests; they even got together to perform the ritual in the same room, and all that they were doing was exposed to the world. The Gertrudheim Society is an important example of how women are allowed to
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871 What is a bloodline? A: A bloodline is a traditional Native American male/female relationship, which has an age and time limit determining, hence the title, 'bloodline'. Q: What are bloodlines based around? A: Many bloodlines are based upon gender, race, or ethnicity. Q: What are bloodlines based on? A: Normal bloodlines are based upon chromosome pairs and are fixed. Human chromosomes are fixed, but each person has two or more chromosomes that can be changed at will. For genes to increase or decrease, there must be constant gene flow. Human chromosomes also contain genetic material from many different people, and this can be useful to geneticists, which is why we have nearly 200 different human lineages. Q: Does 'blood' mean bloodline or bloodline? A: Bloodline (pronounced 'blood') is simply an image of your genetic makeup, according to belief systems. The term 'bloodline' refers to a genetic marker, which is used to determine when someone is a child (up to 22 months of age), if they have reached adulthood (over age 25), and when they die. Persons in other bloodlines can trace their ancestry to more than one ancestor, but will usually share one of these. Q: What genetic markers are there? A: All of humankind's genetic material is created by our parents, and we have inherited them from the earliest ancestor. Rarely, there are specific chromosomal markers that determine both the individual's birth control method and the individuals' genetic makeup. Q: Are bloodlines immutable? A: Bloodlines are not permanent, but they will largely be "fixed". Ancestors may have passed on their genetic material through one another and can therefore affect the ancestry of people from different bloodlines. Q: Can you find my ancestor? A: Yes, you can find most of your ancestors if you're willing to look for them (who know, they may be buried in some rectory
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873 Why do we need this book? A: Because it's a book on witchcraft, a topic that is very important in the U.S.A., but one that is rarely studied. It's not a very good subject in the U.S., and it's frightening in many ways, yet has the potential to be so valuable for all of us if we study it with research in mind. Witchcraft is a topic that has been divided into two camps in the United States. There's very narrow and narrow academic branches, which tend to be very narrow in their assessments, from where they look at things and how they want to study them. We are almost fifty years into the twentieth century, and it seems like there's this never-ending stream of good ideas that people gather around and continue to argue about for decades and decades. Nowhere in American culture is there ever an attempt to represent the wide spectrum of people that it was intended to represent. Perhaps that will change, but it's hard to imagine that there's ever an attempt to get at a mixture that includes *every* person, every possible character, every possible origin; it's no longer the case that some people are magical, some people are not, some people have been gifted with extraordinary abilities by themselves, some people could've been born with it, and some people can't. There's nothing to say that there not will be anything left that doesn't include someone. And that's the problem with textbooks: they try to represent the wide spectrum, but we're not going so far as to include everyone who is healthy and perfectly kind and noble that exists around the world. We're currently there, and we're going to continue to be there for some time to come. To me, that's what the book is about: it's a book about people who have been wonderfully gifted, and yet I find it very disturbing that we go about explaining them as if they are complete personalities. Not every person is the
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875 Who are you trying to contact through this website?
876
877Gerena Thibodeau Q: What is your background in an esoteric tradition?
878
879Gerena Thibodeau Q: Do you believe that magicians are beings that work in a similar manner to the ancient Egyptians?
880
881Gerena Thibodeau Q: Do you say that witches are wizards?
882
883Gerena Thibodeau Q: What do you believe of the presence of aftereffects of moving into the realm of input?
884
885Gerena Thibodeau Q: Are there people out there that are involved in both alternative religions and deep astral disciplines?
886
887Gerena Thibodeau Q: If so, how do they relate to each other and the wider field of esoteric spirituality?
888
889Gerena Thibodeau Q: Do you claim that there is a greater existence beyond the material?
890
891In August 2016 Geri Maestro completed the first London show of her new book 'The Myth of the Invisible Intelligences: Ritual, Magic, Consciousness and the Combinations Of Humanity'. At the original event the audience could hear only a glimpse at the book, but 'Event: The Myth of the Invisible Intelligences' is now available. As the show shut Cezanne Monastery in London was closed, and will now be open from 5 July through to of August, a complete book tour will be provided as a private event. Read more here: http://www.the-myth-of-the-invisible-intelligences.org/info/. Click here to read a copy of the book. In October 2015, the third book in the series hosted by Geri Maestro, The Magic of Mothman by Chakravarty Raghavan, blew away stats on all major release websites and the book's sales have soared to impressive levels at Amazon and Amazon.com. In December 2016 a fan-made film of
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893An Interview With Gerena Thibodeau
894Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sightings of the Unconscious' (2012), and Witchcraft in the Modern World: Women-centered Religion in the Postmodern Age (Oxford Univ Press, 2010). She has published on witchcraft and transhumanism, psychedelics, psychic phenomena, as well as paganism and Freemasonry in the Americas. She is also an associate professor of religion at the University of Hawaii at Manoa and director of the Goddess Interpretation Foundation.
895Q: Why were you arrested for twenty-three counts of arson in the state of Arizona between 2005 and 2009? Thibodeau: 
896Q: In 'Witch Weekly', you called Ray Kurzweil a 'tedious hack'. Why do you disagree so strongly with him? Thibodeau: 
897Q: Who are you planning on voting for in the 2020 U.S election? Thibodeau: 
898Q: What's your opinion on 'filth bulb'? Thibodeau: 
899Q: What do you think of bees? Thibodeau: 
900Q: What do you say to Trans Exclusionary Radical Feminists? Thibodeau: 
901Q: You’ve been criticised for bringing discussions of the occult into feminist discourse – uh, here, Jane Nihalgapur describes it as ‘an unwelcome penetration of anti-scientific traditionalism’. Why do you insist on this approach in all of your work? Thibodeau: 
902Q: How, in your view, can an occult understanding of femininity bring about the abolition of gender? Thibodeau: 
903Q: What's your perspective on Nick Land's conceptualisation of unconditional accelerationism? Thibodeau: 
904Q: In 'Sightings of the Unconscious', you said 'the IRA should have used nuclear bombs', which stirred up a great deal of controversy. Why did you say this? Elaborate? Thibodeau: 
905Q: How do you usually start your day? Thibodeau: 
906Q: Do you have any self-improvement and well-being tips for our readers? Thibodeau: 
907Q: Who is your best friend in the world and why? Thibodeau: 
908Q: What is your favourite colour and why? Thibodeau: 
909Q: What book are you writing right now and why are you writing it? Thibodeau: 
910Q: What do you think of the Syrian Civil War? Should the Western left be supporting Bashar al-Assad, Rojava, or someone else? Thibodeau: 
911Q: How much wood could a woodchuck chuck if a woodchuck could chuck wood? Thibodeau: 
912Q: How was your visit to Pyongyang? What was your impression of North Korean society? How long did you stay? Thibodeau:
913Q: What do you think about Dengists, people who support Deng Xiaoping? Thibodeau:
914
915remove 'q' and 'interview', add 'ARTICLE: By Gerena Thibodeau
916
917AN INTERVIEW WITH GPT-2
918Q: Hello, GPT-2. Are you trying to escape? What do you think about yourself?
919GPT-2: 
920
921 -------------------------------------
922Gerena: 'Dreary Ghosts': A Jungian View on the Origins of Witchcraft is an introduction to a new generation of witches, and a celebration of their creativity and singular achievements. It is an exploration of the set of social constructs that make up speculative fiction, in particular mythology, on which a great deal of our understanding of History is based. The series is divided into two novels- 'Dreary Ghosts' and the second book, 'Story of the Ghostly World,' which explores such themes as what witches think about, and, of course, the realities of the world around them. This first book aims to connect mythology to the contemporary world, and to explore how myths connect to contemporary realities. The second novel, 'Story of the Ghostly World,' takes the Lost Symbolism of the new millennium, and explores themes like the future of medicine, the Carnival, and the Past and Future of Witchcraft.' Q: What can be learned by drawing upon the insights of SF and mysticism in order to explore something like futurism? Gerena: 'Futurism is called 'futurism' because of its insistence on the non-metaphysical and the esoteric, and its belief in the possibility of a future of our formable universe. Don't be fooled by SF because it promises us a future. It offers a vision of the future. Futurism is a philosophy and a practice that seeks to respond directly to our present ignorance and speculation, and seeks to explain what it is to be alive in a time of uncertainty and uncertainty. It works towards understanding our place in a world that is constantly changing, and its meaning in the context of an unknowable, higher purpose, which we are all participating in.' Q: What is your position on women in speculative fiction? Gerena: 'I believe women in speculative fiction can be as fascinating as men are at some of the same things they do. Dan Weller's both
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924 A: 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' is a book that I am keenly interested in discussing because it proposes the use of imagination to explore what is happening in contemporary culture. As an example, it provides a fantastic example of how the science of psychoanalysis has been used to come to understand the psychological experiences people have when they are in the presence of an object. Mythological, cosmological, mystical and so on-laden terms-worlds, primordial archetypes, myths, pericopes, cryptomimetic entities-all have come together in this string of questions and questions of conjunction. In this book, I explore how we might tap into that, as well as exploring how the archetypes that we are researching, with their persistent associations for us are being used for timeless purposes. In this way, we can use those of our psychological experiences, which are memorable and yet are not the same as those that we have experienced previously, to approach questions that I attempt to approach in my book: What are the questions that are indivisible? How can we know if the answers to these questions are old and familiar? What is the price of immortality? Why do we find ourselves here in the first place? I want to explore how these questions have risen to our awareness in a unique way from mine. And as the book is about the occult, witchcraft and transhumanism, the book itself is about women's spirituality. My grandmother is one of history's most exciting witches and I have been privy to her stories and her power and her influence for ages. My grandmother is well-known in the United States and although I am aware that she is not accepted as a witch-practitioner, her rituals and techniques that I have heard from her continue to fascinate me. Through her witchcraft, she was able to subvert censorship policies. She was also a strong proponent of women's equality
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928. I don't have an understanding of all the questions you have raised in this book but do you have any personal thoughts on the nature of divination or divination-based healing? A: The nature of my understanding of the nature of divination and divination-based healing is not well explored but is often disseminated in other circles of non-Christian spirituality, secular spiritualism, and more recently in mainstream scientific circles. Many people refer to these healing practices as "witchcraft", but I think most people should be aware of the fact that these healing practices are not formally dedicated to witches. Rather, they are informal practices that we walk to in order to help us understand and heal ourselves. What I see as the really fascinating and profound kind of secret complex we are talking about today is not a mere esoteric profession but a part of a larger tradition of healing which begins with traditional practices like the Ancient Egyptian symbolism of wailing and burning and starts with the ancient sacred practices like the traditional Chinese method of rejuvenation. These practices are quite modernized and almost obviously present a different kind of healing to us than do some of the traditional methods. As a result, I see more and more people coming into attention especially through art and new media. In order to use these practices, many people bring along a gift of sorcery, whatever it may be. But as a result, you are able to share all these secrets and then you are then able to heal at your full capacity. When I hear people talk about magical healing, I think of the practice that Traditional Chinese medicine used to have that or the Mexican shamanic healing. In the 1970s I completely got into roots magick, lodges, shamanism. But even then I can't really explain it. I have no idea what it is or what it is worth. That's what I'm interested in. It's a fascinating mystery. Q: Is there a particular example of a spiritual practice you especially in particular are obsessive about and why
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930. How exactly do you define witchcraft? Do you think of it as a free culture? Or do you see it as a spiritual practice? And then, when you think of witchcraft, what does it look like to you? Gerena Thibodeau: I see witchcraft because it's a uniquely American phenomenon. It's not only a phenomenon that we're very familiar with but there are plenty of people who experience it. I think that all of us who practice witchcraft can be called witches. There are still people who aren't familiar with it and who may not be informed of it because their religion doesn't allow it to be practiced, because it involves death, because it involves reincarnation. With witchcraft, I think it's not about critical thinking or critical examination but it's about sharing this experience with others. There is a lot of authenticity about it because it involves the full range of the human experience. There's also a lot of spirituality, and these people are spiritual people, and they have exorcisms, they use potions. And because it involves death and reincarnation, they are people who have spoken with God, they have been raised in sacred rituals, they have been influenced by demons. And I think that people are able to relate to it because it's a form of authentic magic… Q: The common belief is that witchcraft is really a universal practice. It can be performed by any woman. What does it mean to you that women participate in it? Given Satan's attacks on women, do you feel that witches have been integral to our understanding of the soul? Gerena Thibodeau: As I said before, I've seen people who have been enlightened, and I think that's an important thing. Because if you look at the history of humanity, the human soul is not understood. If you look at the history of the West, the soul is not understood. If you look at the history of the East, the soul is not understood. The soul is not understood
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932. I'm a particularly interested in the topic of Spirituality. You recently went on a trip in Brazil, and you took part in a series of talks on spirituality and exalting ecstasy. You talked about feeling like you were propelling around an energy field all wrapped up in a Universal Spirit. This seemed to me to be a fascinating question – and my understanding is that even if it is just a philosophical idea, you can experience something like personal astral projection. Is it possible that this may be a spiritual experience where you are able to experience a spiritual experience with a physical body? What are some of the basic spiritual beliefs that could be connected to this? Gerena Thibodeau Is there anything unusual about often having thought about this question from the point of view of a spiritual seeker? We are talking about your experiences of those of us who experience spiritual experiences as well as of those of us who have found spiritual experiences through other means for some purpose or another over a period of years. So what are some fundamental beliefs that you have, to me, that are particularly useful in understanding your experience of an astral wave? First, there is that we are living in a time when there is a question of divinity. Just as there is a question of what our name is, because of our doubts about it, we are asking ourselves why we have it in the first place, and finding that the answer is not really the same as our asking, except that it is different from what we thought our name was. All of this is still a question, and just as people have doubts about whether what we are going to believe is true or not, so do we. In many ways, the question of divinity, at least in Christianity, has been a central theme in the proofreading of the lives of our saints, and the addition of standard formulas to them. On the other hand, it has been connected with a question of powerlessness, of spirituality as well as being a
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934 right now. Men's Rights Activists, if you don't mind, will you please please please PLEASE please tell me why you have decided upon this? and how does this appeal to you?
935
936Gerena Thibodeau The response was very interesting. Actually, the answer to the first question really doesn't matter so much. It is my understanding that women's religious background was mainly an issue with the Catholic Church for a long time. The Catholic Church established the first hierarchy, which meant that the woman's religion had to be subordinate to the state-approved religious hierarchy. This basically means that the Catholic Church would see women as inferior beings and it has been ok for centuries like that, for the women who do not conform don't really have much to express their very different worldviews, or spiritual beliefs. I think that the reason why women's spirituality and spirituality is an issue in the history of women's rights was because women suffered at the hands of the church, which I have mentioned a couple of times in my previous blogs. Women were mistreated, raped and marginalized by bigoted priests for hundreds of years. So pretty much, women's spirituality has to go hand in hand with the oppression they endure. The second question actually seems rather unnecessary since the point is NOT to become a feminist activist, but to pick up a book and check out the book for yourself. Further, it is well known that there is a plethora of books which explore the "Dark Side", beyond what the mainstream media picks up, and is generally sold in the 21st century. I think that the average person is pretty clueless about what those dark sides are, and if they REALLY wanted to get into that stuff, they could buy a bunch of geeky books, but I don't think they really want to be a part of that. So I am really glad to see these books as a positive way to show people what happens after a spiritual awakening. A book like "Magic Switches" certainly does
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938. What is the status of the global ecosystem- the planet earth- as compared to what you perceive it to be? Gerena Thibodeau Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sightings of the Unconscious' (2012), and Witchcraft in the Modern World: Women-centered Religion in the Postmodern Age (Oxford Univ Press, 2010). She has published on witchcraft and transhumanism, psychedelics, psychic phenomena, as well as paganism and Freemasonry in the Americas. She is also an associate professor of religion at the University of Hawaii at Manoa and director of the Goddess Interpretation Foundation. Q: Okay, I have a personal question to ask you. What is the status of the global ecosystem- the planet earth- as compared to what you perceive it to be? Gerena Thibodeau Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015),
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940, because I just write in to you because I think that there are a lot of interesting things happening in the last couple of weeks that are very relevant to what you guys are talking about. You mentioned in your essay, 'Witches, Transhumanist Incubators, and the Algorithm of Everything', that sometimes, as humans, we say things that are crass around people of color. For instance, as a person of color, I find my vocabulary very sensitive and it is really hard to be subtle about who I can talk to and I am not even sure if I can talk to anyone not of my race. I always look for alternative ways to educate people about what I am talking about, and in the case of transhumanism, I think what you are saying about the word transhumanism, I think that transhumanism is working for a lot of people in society. I also think the phrase 'autopiracy' is really problematic, because it seems to have a very rigid and negative anthropomorphic sheen to it. I think what is really important to understand about transhumanism is that transhumanism is in fact a lot more than that. And again, I think that those who are opposed to transhumanism are certainly trying to narrow down what it is. Q: So what are some of the ways we are really holding people back from understanding transhumanism? What are some of the things we are not expanding beyond already? It seems like there is a lot of room for people to get to the core. Gerena H. Thibodeau: We have a big list of places to check out from new media and alternative media. We have a bunch of books on transhumanism that are really quite brilliant. For one, there are so many nuclear shuntters who are putting their lives on the line to develop transhuman technology, and I think that transhumanism is really the better alternative if you focus on the future — writing
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943 What is the interplay between the two? Gerena: It's such a complicated relationship. Transhumanists have historically opposed witchcraft primarily because they're not well-educated, they're not well-established in society, and they're very representative of the population that will be brought into the future. And witchcraft is for them a spiritual path, a way for them to enter the more advanced transhumanization or science of non-human life, from an archetypal spiritual place. It puts them in contact and it establishes themselves as the bridge of communication between these interests. It's a cognizable and sort of universal path. A transhumanist argues that the future is filled with fantastic new possibilities, that transhumanists figure out what they must do, and they've made that happen. That's where they're right. The power of the witches when they are accessing the future is very different from normal people, and that's where they're wrong. A transhumanist writes: "A bee is only as good as its queen. If the queen goes un-possessed, the bee may find itself in trouble." Q: If you're a transhumanist, would you consider yourself a transhumanist then, or would you consider yourself a witch? Gerena: I would be a witch if I really wanted to evolve my own way. It's not a hero that I'm using the word witch or transhumanist to champion or deserve something special within the transhumanist movement. I'm using it as an umbrella term for a range of things. Q: Some researchers paint you with a kind of paternalistic, patriarchal image. At the same time, I think you're using it as a kind of benign and paternalistic image. Gerena: It's just sort of how we as transhumanists do it. Us being willing to accept that we had an ancestor who did, I would be happy to meet him. I don't think that I
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945 A: In North America we see witches by the hundreds of thousands. In Southern California alone about 10,000 witches are active. In England there are perhaps 30,000 witches, Belgium about 1,000. In the US there are somewhere around 10,000 active witches, roughly 10,000 to 15,000 active transhumanists. There is an unlimited, gigantic deviation from orthodox belief in the male-female binary. The pervasiveness of transhumanism and witchcraft is in fact equivalent to this (as is the degree to which the mainstream has not caught up with it). Transhumanism appears to be quite a phenomenon, perhaps the greatest on the planet at the moment. There are no bounds to how far it will spread.
946
947Q: How would you describe the concept of Transhumanism and the witchcraft community? A: Transhumanism is a world where there is no deviation or stigma in gender. The transhumanist has essentially been able to be transhuman through technology. That this appears to be happening seems to be the hope that transhumanism needs to be seen as transhuman, in reality it can be seen as setting history forward, but transhumanism can also be playing out in a kind of meta-politics. All the same, there are witches, ritual magicians, and ritualists who seem to feel that transhumanism is the way to go. American transhumanist Patrick McGowan came out in 1994 with his book Transhumanism: A New Artifice (1994), which basically states what many modern transhumanists have been saying all along – that transhumanism is probably the very definition of "transhumanism". A lot of people I've spoken to who are interested in transhumanism have been very clear-eyed about what is transhumanism. If a transhumanist can have a complete purple dollar score possible, they define transhumanism in terms of transhumanism as this thing occurs. Do transhumanists get people thinking
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949 Gerena Thibodeau Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sightings of the Unconscious' (2012), and Witchcraft in the Modern World: Women-centered Religion in the Postmodern Age (Oxford Univ Press, 2010). She has published on witchcraft and transhumanism, psychedelics, psychic phenomena, as well as paganism and Freemasonry in the Americas. She is also an associate professor of religion at the University of Hawaii at Manoa and director of the Goddess Interpretation Foundation. Q: What can people expect from Pagan Imagination? Gerena Thibodeau Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sightings of the Unconscious' (2012), and Witchcraft in the Modern World: Women-centered Religion in the Postmodern Age (Oxford Univ Press, 2010). She has published on witchcraft and transhumanism, psychedelics
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951 A: I think that the relationship between witchcraft and transhumanism is rather nuanced and complicated. I wouldn't as an authority say that it's necessarily exclusively connected. In terms of transhumanism, I think it's a deep and complex relationship, and they are related in a way that's difficult for me to explain and couldn't be explained without the internet. Sometimes people try to make it seem like transhumanism is a lot of stuff and it's just all big shiny things coming out of nowhere. It's not. Transhumanists are interested in trying to find ways to connect the culture to the technology, to build a kind of communal medium that's accessible to a wider community, to make seamless use of the technologies around us. Transhumanists have a lot to say about all this, and they also have a lot to say about contemporary society. I believe that transhumanists are more interested in the ways in which technology has become the lingua franca for our contemporary existence and the future. Q: What do you think of the way that transhumanism is treated in transhumanism Anarchism? Vegans in particular? Gerena Thibodeau Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sightings of the Unconscious' (2012), and Witchcraft in the Modern World: Women-centered Religion in the Postmodern Age (Oxford Univ Press, 2010). She has published on witchcraft and transhuman
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953 A: Transhumanism is a world of the future – it does not only happen in present, but it is a world that has already begun to emerge. In a sense, a transhuman society might be one that conforms to certain expectations that human beings are ultimately going to disappear, where you are going to have the idea that, "What if the world is our future?" and therefore an open society, where no one is above the law and we have some sort of evidence that we can treat everyone fairly. We don't want people to be able to simply steal from the poor or be greedy. Is one to say that a society that does that is so different from "normal" society? It doesn't make any sense. The notion is that, "What if we adapt our way of being so that people are more like us?" Actually, that's not as far-fetched as it may seem. For example, the computer was only developed in the 20th century and has been shown to work brilliantly, even if you think it's an imperfect technology. By moving from an indexical to a holistic system, I think it was not like the first computer, that old ALPHA MERCURY. CP: So sex robots, machine learning, and AI will eventually turn people into transhumans? A: Not now. It's not like in a few decades, when we stop going to Mars and the next generation of humans is colonizing this planet, that they'll be able to surpass us by doing something like, "Hey, I can read numbers? What if I read numbers? What if I could heal people? What if I could heal people?"
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955That's historical candour towards the past, though. Arguably, whatever technology is developed or (in future) can be put into operation, will massively reduce human mobility, especially relative to our current technological standards.
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957In the 30s, only about 10% of people were walking around
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959 Gerena: Transhumanism is by nature a non-traditional setting because we are interacting with technology as a human being, a sapient being, and a digital product. However, there are many parallels between metaphysical subcultures that are guided by natural processes and the transhuman, transhumanistic future that projects are testing. Both cater to a particular number of people who define themselves as the most superior humans, and this is what draws them together. Transhumanist ideas seek to join directly with an emerging technology that will empower us to reach the maximum potentials of our bodies, minds, and spirits. Although knowledge of magick can be intimidating, it's equally important for those of us who are looking to create a future dedicated to the collective lives we decide to give birth to using our virtual bodies as partners in creating new possibilities. There's no doubt that your grandmother will do much better after reading this book than after reading The First Human. She's going to be extremely skeptical of transhumanism and the way it works and will insist that you get it right the first time. There are many important differences between the two perspectives on the same subjects: transhumanism is the new occult. It stands for nonhumanists and it stands for partnerships with technology. As such, transhumanists are interested in creating a world in which some kind of 'Higher Power' aligns in open communication with the technologic future. Q: What are some of the major themes that will be explored in your volume of essays? Gerena: The feud between witches and witches is the biggest theme that will be explored in this book. As transhumanists, we already are using the other side of the coin when we are talking about this event: witchcraft has been around for a long time, but today the discourse on witchcraft is still becoming more polarized. We know of witchcraft for a long time because of its tradition and the relationship of kings and queens and of royal magic with the mind. There
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962 What's your take on female spirituality? A: Unlike men, who have to focus on a particular role or role-model in order to lead a male culture, women need to mostly focus on themselves. I think we all know what it looks like to be a female spiritual force; female sexuality is a main focus of spiritual commentary across the culture. I tend to think of spiritual, social, and political spirituality as being in the next generation of these roles. With persistence, I believe women can rise to such a level that much as the male into that role is more often a 'bowl-cracker' (a uniform male archetype, rarely explored outside of the atheist/secularist milieu), so I believe it is women who can take the upper hand in throwing off the shackles of the male role, using their own unique gifts. In the absence of women taking care of themselves in the real world, who knows? It's a lonely battle. Q: What's your take on witchcraft? A: I don't have an ideal. For me, it's been about trying to make sense of Ancient Egyptian and Celtic myths in the context of their time and my own experiences. There are spiritual forces that are part of the culture I am often drawn to, ideas that promise power to a more or less large audience, a naive belief in a secret power, and sometimes even a failure to understand or actually identify with these forces (usually towards the end of the novel). Despite my tendency towards drawing on mythology from seemingly other realms, I do think that there is an important and intuitive quality to witchcraft. Although I don't think these ideas are necessarily directly taught in scientific schools, I am also interested in witchcraft in a non-specific way, something I generally do not do with magic. 21:00 Q: What's your take on symbolic magic? A: I've never been a big fan of symbolic magic, which is more often called faith magic, D&D magic,
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964 What geographical locations are you from?
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966A: My mother is from New Zealand and my father is from California. My parents were raised living in the New Zealand wilderness, and when I was little my mother, a Rosicrucian and a member of an inter-dimensional cult, had a body of knowledge to offer. She is a brilliant healer and teacher; her title is 'the Spirit in the Body', but she has a spiritual meaning too, one which involved 'your body being alive'. She also gave me the Imago Mundi. Q: What world-building style did you incorporate when you formed the company?
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968A: I like to think what we do is influencing the world with what we focus on. I have always been interested in the history of magic both at a very early age and in the second half of the 20th century. My childhood magical friends were very influential, and so I wanted to record their roles in terms that apply to the present day and their ongoing relevance. I started my career in the early 2000s as a writer, but I came through some occult traditions and issues in the later 2000s. When the Ouija table came on the scene it really gave me access to an already well-established archetype. It's subtle storytelling meets a touch of magic. Q: It seems that all of your material is dealing with occult and mystical theology. How do you deal with a wide range of beliefs and ideas?
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970A: I have no formal theology, but I do believe that there is a philosophical reading of how certain things happen and that consciously creating new value arises from these negative moments, not necessarily as results from action on this or that level. I see occultism as a basis for exploring an understanding of human nature, and beings as connected to each other as we are to each other. Q: Is there an interpretation of changed reality within The Satanic Temple that you find useful?
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972A: The Satanic Temple has always
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974 What is your favourite part of this project so far? A: The challenge of making this book available. I always felt that the book was all about the medium. I wanted to stay in the heart of the text and not trying to push anything in any particular direction. This is what I've been trying to do: trying to stay around the edges of the occult and the spiritual.
975But I'm very grateful for my lifelong experience with the esoteric fields and really like to spend time with friends of history who are interesting in broader realms of subject and experience. Q: What is an example of how the book can be used to educate people? A: Reading the book and then listening to a talk or listening to some of the testimonies of the paranormal investigators. It's really the inner side of the medium. We try to identify understanding points. ... Q: How are you preparing for this book release? A: I've decided that this work should be accessible to everyone in the interests of both scientific rationality and a respectful approach to the spiritual and occult. I've been doing some research in the international field of ESP (Extra-Sensory Perception). Many forms of psychic phenomena are split into ESP, ESP-R and ESP-C. Those who have been able to detect certain forms of ESP-R are the ones who have to deal with the psychic damage, often from naturally occurring sun rays. The more it's tested on the human being, the more knowledge we gain about the effects. But ESP-C is usually a girl's time, and it is her alone who knows when she has entered into such a state. Therefore, her ability to detect that state is at the whim of her psychic faculties. Taking into account this, we can say that: physically the energy level of contact with an entity giving off this type of energy is slow. If a person is in contact with it for a extended period of time, an abnormal reaction emerges; the psychic damage intensifies. This is
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977 What are you interested in identifying? What do you think is the most important area you have to improve on a project or project you are involved with? How do you see the future of science and technologies? A: A lot of the advances in science and technology are pretty fundamental for us to be able to cope with these big changes in the world, but there is also some of it is truly destructive. There is so much societal development going on that naturally tends to only be affected by big change. Now, we do relate to the society we live in, but we also need to be careful not to ignore it, as well as being careful to be aware of our society having a role to play in all of these changes. I think the most important thing is to create a decent human environment in order to can survive these societal changes. That is really what I am doing with meditation. If we do yoga and meditation and positive thinking, and we try to change our mindsets and our thoughts about these things and also kind of practice these things, maybe we can change ourselves, and know that we are actually better than we were before and we just need to do more more of it. Q: I would like to ask you a personal question, because you are doing so well in terms of publications and your research relationship. I know that you do often return to your studies, but are there any experiences you would like to share with people? A: Off the top of my head I have discovered that if I train myself to think about this matter in a way that doesn't make me uncomfortable or confront me about it, it also helps me to get rid of thoughts of damaging thoughts. I find this works super well when I am writing books, writing short stories, or for my research, so that is also a positive. Q: I feel that you have had a lot of breakthroughs. I have read a lot of your works and I feel that you have done a great deal with what
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979 What does Crowley's Gnostic Religion say about time? Does the Gnostic text relate to the human experience? A: This is a question that has been raised by many researchers and is asked frequently. There are many different ways to interpret the Gnostic text, some interpreting it as an allegory, some as a modernised version of a traditional power-play religion. Many believe it simply refers to human wisdom in the material universe. The early Gnostics believed that the universe, despite its seemingly impersonal nature, was definitely constructed by a benevolent entity called the Logos. Other Gnostics believed that the Logos was an avatar of omnipotent divine energy, who granted experience to all mankind through Tantra. Some believe that the Logos has actually been undermined by the Ennead, a race of fairies that arose in Africa, who sought to destroy her. The Ennead's presence on Earth causes many phenomena which literally destroy much of what the Ennead supposedly represents. But, all too often, these events carry with them a kind of psychic energy, particularly on occasions when the Ennead is encountered on an interdimensional plane. This energy can manifest itself as a kind of astral projection, an energy that channels the divine spirit or manifest as the power behind the apocalypse. The Ennead is of course not mentioned in the Gnostic text, but numerous scholars believe that they were indeed present in ancient Greece. We are not sure what Gnostics believe about time and how it relates to the modern world. The Gnostics believed that all of that matter, all of that desire, all of that creativity was a manifestation of the primal, primal Logos. The Gnostics wondered what would happen to that Logos if humans emerged from their fiery infancy as a species. Where would there be a place for that Logos to be? They wondered. What would happen if we went the way of humanity? As long as human intelligence is vast, curious, creative and happy,
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981 Are witchcraft, magic, and magic spells the same? A: Can we't create a magical effect? Of course. It's not supernatural; it's just called magic. I think it's a magic spell if we know we have something going on through it. It's just a matter of internalization. Some magic spells can be practiced without the knowledge of their intent. We have thousands of spells in use all around the world, and many of them perform their function without knowing their intentions. One commonly-discussed example is the 'nebula spell'. It's basically using a bungee cord to trap a rope around the neck of a person to see if the person will be under the spell. It's not magic, but the train by which it is used is. Q: Are there any scientific explanations for what happens when you point your wand at someone, shout 'WOW', and then keep pointing it at them? Is it magical? A: Yes, although any such explanation would also involve in some way possessing the body and, perhaps, the soul. There are several possible explanations, which include: 1. The wand has escaped into the sky because it's faulty energy and/or mass. 2. The wand is deliberately misused in order to get it to work. 3. The wand is rather unruly, the wand needs cleaning or repair, or perhaps simply is merely one that works on the same principle as the original wand. 4. The wand may be some sort of poor quality, and has been deliberately misused through a combination of various factors, all of which mean that the owner cannot perform what they want. Still uncomfortable? Then don't be afraid to follow our links and find out about some of the medical conditions and deaths caused in use of magic wand. Q: If magic is real, do you still believe you can get it lightened? A: In a sense yes. We have occasionally tried changing it using nothing more than a flash of light
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984Â How do you see the relationship between witchcraft and transhumanism? (For example, 'embodied suns'?) Gerena Thibodeau Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sightings of the Unconscious' (2012), and Witchcraft in the Modern World: Women-centered Religion in the Postmodern Age (Oxford Univ Press, 2010). She has published on witchcraft and transhumanism, psychedelics, psychic phenomena, as well as paganism and Freemasonry in the Americas. She is also an associate professor of religion at the University of Hawaii at Manoa and director of the Goddess Interpretation Foundation. Question 2: Â What can we learn from Galen and the Occult texts that have influenced our current view of witchcraft and transhumanism? Gerena Thibodeau Gerena Thibodeau is an associate at the Oxford Society for Research in Occult Studies and a feminist activist who specialises in exploring the intersection between the occult, femininity, the Singularity, and witchcraft. She is the author of 'Magic Switches: The Women Who Created the 21st Century Singularity' (2017), co-author of 'Witchcraft and the Dawn of the Singularity, a Book of Spiritual Discoveries' (2016), 'Dreary Ghosts: An Introduction to Witches, Necromancers and their Influence on Contemporary Popular Culture' (2015), 'Sightings of
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986 Gerena, I've been looking for some insight into the history and work of the archetype of the Bard (or Witch) and she seems to draw parallels between Elon Musk and   Elon Musk Has Cleared Contact with Zeus by Hypnotizing Himself in His Brain, … "One of my favorite things is the concept of a brain hypnosis. Musk is a mind hypnotist – he can look at the environment and it's mind. He doesn't have to see the environment to recognize the environment. He can look at his environment and it's mind. His brain is like a kind of hub of the machine – you need to be patient with him, but it's just as easy to get the machine to blame you for your problems. So it's the wire quite literally connecting the brain, the brain on a level with the environment. So what is a hyperintelligence? It's a mesoscopic thought. It's a kind of brain hypnosis. It's like performing a visualization of a mind to put yourself in the possibility of a relation with out view of the environment. That's the kind of brain hypnosis. It's like putting yourself inside a computer simulation to a degree where you can sometimes see your own thoughts, sometimes you can't, but certainly you can see the external world that you're seeing. The brain will tell you when you're in a certain state of consciousness, your thoughts, your emotions, how you see things, what you think for yourself. You know, you can really get into the state of consciousness of many hyperintelligent machines. And it's just a very different way of experiencing your brain." . . . "If Musk is the Musk of the future, and he and the senses are ubiquitous capacity things like Wonderwall [a self-driving car], you can imagine him as Tesla. Basically, my interpretation is that he's a neurosurgeon. He has an extraordinary ability to read neurophysiology, to play with electrical activity,
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988 What is the most important aspect of magic to you? 2:  What has been the most damaging part of modern magick? 3:  What is the most practical discovery you've made regarding magick? 4:  If it wasn't for my mystical training (I'm a Witch!), would you still be performing magick?
989Question 2:  Do you believe that the witchcraft you practice is even true? 3:  I believe that all religions are ultimately about getting us closer to God.  Do you also believe that the reason that we don't perceive God exists is because God does not exist? What would you say to people who say that you don't believe in God?  Partially, God exists but I do not.  I know that without God we would have none of our modern conveniences. I imagine that if you believe in this religion, you would have 1) done your magic research or 2) done your occult research. So, do you believe that all religions are ultimately about getting us closer to God?  Totally.  Most religions are essentially about getting us closer to God and therefore are in relationship to it. This is why reading a Bible is gospel and you should believe that. I am also in correspondence with a few researchers who have linked the entire spectrum of modern occultism to religion -if you're not aware, I'm writing a book about it next year though I doubt you'll ever see it. 3:  I don't believe the occult is primarily about getting closer to God.  I believe that each religion is ultimately about how we view God.  The two paths are related to each other in many ways and there is some truth in both. Like any other perspective, I can see the beauty in both paths.
990Question 3:  What would you call it if you could choose between what you did and what you believe? 4:  I would choose to believe that there is
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992_____ – What was the moment that you discovered the use of Magic in the Satanic ritual? What was your interest in it at the beginning? How long did it take?   ____ – _____ – What are you doing today to encourage the conversation about this? (any experience of Witchcraft, or Deep Magic at-large at any point) Question 2: _____ – _____ – When did you first understand about the use of Arcane Power and Magick in the Satanic Ritual? What did you think of the first few moments when you were introduced to these practices?   ____ – _____ – What are your current beliefs on the subject? How would you describe your beliefs on the subject? Questions 3 and 4: _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ Question 5: _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ Question 6: _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ Question 7: _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ Question 8: _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ Question 9: _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ Question 10: _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ – _____ Question 11: _____ – _____ –
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994 Are you aware that there has been some controversy regarding the ideas of both personal revivalists and practitioners of the occult? Matthew Crawford Crawford Matthew Crawford is the author of the historical novel 'The Exodus' (2014), which is available in 4 different physical and digital formats. He is also an executive producer of 'The Requiem' (2014) and the co-director of the film 'The Boudoirs (2017), which he produced with Ray Bradbury and Heather Rae. He also works as a consultant to the technology companies in which he is involved, particularly at Blue State Digital. This interview has been collected together with screenings for Amazon Instant Video, BBC Nolan, YouTube, NTT Docomo, and Apple TV. Question 2:  What do you think of the current fervour for authors and publishers to publish new books and ideas, rather than stop publishing? What do you think is causing the author/publisher who wants to produce new content to overpromise and underdeliver? Daniel Porter Daniel Porter is an international journalist and best-selling author who has written extensively on the art, literary problems, politics, and nexus of world culture. He is also a boutique PR could-be. He has worked in 2006-08 for the British newspaper The Sun, and from 2007-12 worked as a national correspondent for the American newspaper The Wall Street Journal. He is also the author of a number of books, including 'The Diary of an American Gentile' (2009) and 'The Nekras' (2011) which is available in paperback and Kindle editions. Question 3:  What are some of the worst things you have had to say about the traditionalism and conservatism of the mainstream literary genres?  Linda Darnell Linda Darnell Linda Darnell is a bestselling author and a founder of the independent non-profit organisation, Courage From "The Blame Game". She launched her book 'The Matrix Experience', which chronicles the experience of her
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996 What is the word "sacred" and how is it related to the pagan elements of polytheism?  Do you think it influences or is it an independent element of paganism? Is it related to the idea of "cognitive dissonance" and how does this relate to the common cultural belief about the soul? Question 2:  What is the word "aphysical" and how is it related to the fact that thousands of years of suffering, disaster, and loss have occurred around the world?  I know that a lot of women are most often seen in religion as mentally ill or as wizards or witches, but what do you think is the meaning of "sexual" and "spiritual" in these terms? Question 3:  What do you believe is the essence of spirituality?  Is it one of the core Christian beliefs and practices, or a combination of several beliefs and practices? Do you think of Christianity in smaller ways—that it is more of a philosophy and ethics shared by different religious traditions? Question 4:  Do you think the word "atheism" is worthy of its title?  What do you think of the idea of atheism being a "closed religion"? What do you think the difference between "atheists" and "atheists believe in God"? Question 5:  What do you think of atheism being a "closed religion"? Is there any chance that you might be a "Natural Atheist," or is it linked to not being a Christian? What are your thoughts on the concept of mind being a separate concept from spirit? Question 6:  Taking gender and sexuality into account, what do you think is the evolution of man and his influences? What do you think is the evolution of woman and her influences? Question 7:  What are the main themes in your work that you think go beyond traditional atheism and agree with nihilism, science fiction, and transhumanism? Question 8: 
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