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|| Year Gamma: London: Thursday: July 19: 2018 ||
First Published: September 24: 2015
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Philosophy

Alphansum Isz: Therefore I Isz and Exist in Both Infiniternal and Temporal: Alphansum Sovereign Necessarius

Imagine: Take the Entire Universe Off Existence: You Can Imagine This But There Must Still Exist This I and This You to Imagine the Universe Away Into Non-Existence. And, This I, This You, Can Not Imagine the Universe Off Existence Without Being in Existence: The Question is What Kind of Existence is That Then, When the Universe is Imagined Away Into Non-Existence: The Physical and Temporal Part of This I and This You Can Not Exist, If, the Universe and Her Temporal Framework Do Not Exist: Or, Rather, Unless We Imagine Our Temporality Into Non-Existence We Can Not Imagine the Universe Into Non-Existence. So, How Do This I and This You Exist in That 'State', Where Nothing Temporal Exist: These Two Entities, Therefore, Can Only Do So in the Non-Temporal State. And What is This Non-Temporal State: Alphansum is The Non-Temporal: The Eternal and The Infinite: Therefore, Imagination is the Only Thing, That Takes Humanity to the State to Reach, Empathise and Understand the 'State of Alphansum' and, There, This I and This You, Find, See and Empathise the Existence of Alphansum and, Thereby, Their Own Existence Outside Temporality: That 'Existence' of Alphansum is Described as Isz: That What Always Isz: Not Being or Existing But, Simply, Just, Isz and Isz Outside Temporality. This is Not 'Existing' in the Temporal But Isz in Infiniternity with No Beginning Middle or End for, Only, Time and Space or the Temporal, Have a Beginning, Middle and End. Therefore, Alphansum Isz: Therefore, I Isz and Exist in Both Infiniternal and Temporal and, Thus, This I and This You, are and Can Not But Be an Infinity Unfolding Itself Through Imagination Following the Nine-Step-Realm-Path: If, Alphansum is the Truth the Entire Creation and the Universe are  That  Truth's Beauty's Eden Garden Expressed in the Infinity of Its Expositions, Magnificence, Brilliance, Artistry, Sciences, Mathematics and Creativity, All of Which Unfold by the Laws of The Mechanoprincipium, So That the Entire Universe and Creation are the True Nursery of Liberty and Equality in Natural Justice Existing and Unfolding in the Rule of Law and, in This Scheme of Things, Humanity is The Custodian of The Eternal Learning of The Mechanoprincipium and with the Enlightenment Gained From It to Seek and Try to Become and Unfold That Infinity, Called, Humanity with the Full Utilisation of Imagination, Ingenuity and Creativity: Alphansum Sovereign Necessarius

 
Monopoly Intellectualism and Emerging Black Intellectual Traditions

 

 

 

|| July 17: 2018: J. Everet Green Writing || ά. Consideration will be given to the influence of the BAM (Black Arts Movement) and the emergence of African American Studies in the intellectual arena and the hope that this new discipline would find permanent intellectual roots in institutions of higher education.  But this premise was based on a lack of understanding that the foundation of the dominant intellectual tradition, to some extent, was based on the negation of other traditions and the conceptual framework of the philosophical self-understanding of the history and content of the discourse of many elements or strands of Western thought was built on the falsification of the cultural development of peoples of Africa, Asia, and the Americas.  Ideas are born in the context of cultural and political movements, and as a consequence, are never neutral, and their employment and sustenance are always within the context of power relations. 

Any cursory reference to the history of ideas, Babylonian, Greek, Egyptians, Romans, Europeans understanding of themselves in relation to other nations, peoples, culture find expressions in their philosophical ideas as preserving and exporting a vision of themselves and the world.  A primary mission of the institutions of nation states, empires is maintenance of a certain kind of social order and to preserve that order as one of uniqueness and exceptionally.  The promotion of cosmopolitanism is always related to particularism—Roman citizen, French, Dutch, Spanish, English, etc.—European.   The rise of nationalism has been merely a sibling rivalry within the family that promotes intellectual monopoly as evident in the enlightenment whether German, French, or English or the revolutionary ideas of the Nineteenth Century and Twentieth Century—Darwinian, Marxian, Freudian.  All these ideas, for the most part, have been used to promote a view of the world that solidifies a monopoly within educational institutions at all levels of social organization.  To be a Roman citizen is to be institutionalized with a certain view of the world irrespective of ethnicity—the same to be an English, or French or American.  There has always been ethnic self-assertion over a period of history—sometimes ruthlessly suppressed or treated with benign neglect depending on the perceived threat or lack thereof by rulers of state.  For the most part, many within these sub-groups proudly bear the insignia of their overlords as some of us proudly recite under British imperialism, “Rule Britannia, Britannia rules the waves”, “the sun never sets on the British Empire”. 

In the American experience, this self-assertion found fertile ground and international appeal in the Garvey Movement—One Race, One God, One Destiny and fired the imagination of a people, to such an extent, that in spite of retreats and even reversals, continues its forward march.  The aspirations of the sixties and seventies movement and its attendant pockets of success in a few academic institutions today is part of that self assertion of the early Twentieth Century as well as fields of gender, and ethnic studies.  This quest for cultural sovereignty primarily within the context of the black experience has been merely a side show as academic institutions continue to exercise intellectual monopoly in the service of empire.

Monopoly is exercised in a number of ways including the most obvious of canonical text representations.  Along with obvious perennial inclusions of the Plato Aristotle, Aquinas, Descartes, Kant, Hume, Hegel, Marx, etc., there seems to this arbitrariness to this selection of inclusion and the general survey of typical undergraduate introductory courses in the discipline of philosophy is quite instructive or history for that matter.  The concept of the market place of ideas as an open forum which generates certain kinds of egalitarian free exchange is no different from the myth of free trade in the economic sphere.  Academic institutions, for the most part, irrespective of lofty mission statements are there to preserve a world view and work towards the maintenance of a certain social order while at the same time strive to give the appearance of free exchange and the sovereignty of intellectual freedom.  The pretense of cultural and intellectual diversity is readily exposed when the content of curricula is examined.    Officialdom continues to make selections of the tried and the true representative figures over the centuries and, for the most part, works of those outside the official canons are regulated to special topics for consideration. 

As we face continuous economic contraction, there will be reversals of even the minute gains that have been made in terms of other voices being heard in academia.  Consequently, the battle over ideas is not merely an intellectual one, but economic, cultural, social, and political.  The free flow of ideas is exercised within the constraint of decision making within the institution as to who will be hired, who will be fired and many times how the general public will respond to these ideas.  In many instances, it is not a matter of right or left but how to maintain social order within and without the academic community especially since knowledge transference has become a commodity like any other.  Many in the movement—sixties and seventies—understood clearly that education as a revolutionary weapon for cultural transformation would have to be cultivated outside of the monopoly of the major intellectual institutions and many set out to accomplish this task at the community level.

We are at the threshold of another revolution that might just put a dent in the intellectual monopoly by opening up a new vista on the information super highway.  Out of the confusion of the internet chatter many more voices will be heard.  Until such time, (if that is at all possible given the ruling capitalist class to harness all technological advance within its control) there is hardly any possibility that there will be any real opening to intellectual diversity in higher education especially as stated already that most of the ideas that are popularized are not culture neutral but are the most part related to who benefits and under what conditions. Case in point is the scramble for research grants and what topics are considered worthy for these endeavors.

Since intellectual monopoly is all part and parcel of socio-economic structures when different ideas intrude on the revered canons and canonical figures this is perceived by many within and without academia as an assault on the established way of life, namely, social and economic structures.  It is naïve to believe that one should get a hearing merely because of the persuasiveness of one’s ideas especially when it goes against the grain of the established order.  Intellectual monopoly, in its present form, will experience change when the legitimacy of the present social arrangement is called into question and new ones are formed.  Many institutions that profess democratic ideas—free flow of information—stand scandalized by their suppression of dissenting voices and leaders within the institutions are always engaged in delicate and sometimes dangerous balancing act between maintaining social order and promoting the free flow of ideas always relating decision making to economic forces and the preservation of institutional traditions. 

In this context, intellectual traditions are conceived on a sliding scale of importance and relevance to those who are at the commanding heights of preserving what they conceive to be central to their conception of excellence and maintenance of social order.  The belief by many that politics should not be a part of the screening and hiring of academic practitioners have a completely unrealistic idea of the hidden and many times quite overt reason to be of these institutions.  As currently structured it is most difficult to conceive egalitarianism in the market place of ideas in institutions of education. 

The question is: What would a democratized institution look like both in terms of polity and curricula in what some perceive as multicultural society?  Whose narratives are woven in the history of philosophy, psychology, mathematics, religion, etc.? What is the relationship of production in these departments?  These are old questions that have been rehashed continuously.   Must the ruling ideas always be of the ruling class?  As one can see these are not merely academic questions, but the response might very well determine who shall eat and who shall not eat not only among academic practitioners, but whose work will determine national and international policies.  Irrespective of the numerous claims about the purity of reason, many of us can see clearly the embeddedness of culture, tradition, and even personal idiosyncrasy in the voices that are being heard.  Many of us as human beings like to experience some element of cultural affinity or connection to the information that we appropriate.  As a result, democratization at all levels content, curricula, personnel, is considered an intellectual birthright.

What we are saying is that intellectual monopoly is at the very foundation of the state apparatus including economic and political structures, and academic institutions are mere conduits fulfilling the function of the state and for the most part students are consumers of state-controlled commodities.  The history of academia is replete with incidents of self censure when faced with unpopular ideas that meet the disapproval of the watchful eyes of the state.  Many arguments that have been developed for keeping politics out of academia are quite interesting but based on false premises since a primary function of these institutions is to find justification for political and social systems and to train leaders for the maintenance of the political order.  Consequently, in the final analysis, it is a question of whose ideas are worthy of investigation, appropriation, and dissemination and whose are merely of “academic” interest to present with perfunctory remarks and ultimately rejected.

Our tepid attempt to hold academia accountable might be the result of the failure of nerve to confront the state apparatus as a whole. What is the role of academic institutions vis-à-vis the state apart from perfunctory mission statements?  Should these institutions be in the business of cultivating civic virtues as end in themselves or should these virtues be a way of enhancing policies or goals of the state?   We are always confronted with the perennial question from Plato to the present as to what is the individual relationship to the state and under what condition virtue ethics should be practiced as well as when state power should be respected or confronted.

The Black Arts Movement was self-consciously political and utilized cultural forms as a weapon against oppression.  Exponents fully recognize that their political and social philosophy and intellectual mission would not be accommodated in academia since, for the most part, many of these ideas were in direct confrontation with state power and these modes of thinking would never get credentialized in “respected” institutions.  Because of the ferocity of the critique of cultural imperialism and intellectual militancy of this movement, accommodations were made by instituting Black Studies Program on some campuses, but their legitimacy is always questioned both from an intellectual and policy point of view and the fact that many remain merely programs today irrespective of credentials is a testimony to the enduring influence of the hegemony of cultural intellectual monopoly.  One is fully aware of the constant debate of costs benefits of programs or departments but from an institutional point of view the resistance for autonomy of these programs is without question. 

Whether one is engaged in quantitative research or engaged in expository rendition of historical themes is immaterial to the resistance received from policy makers and academicians.  In the culture of free market, some academic disciplines might just allow to die and as the saying goes, “Last hired, first fired.”  

The Black Arts Movement was not merely an insurgency phenomenon delivering broadsides to established institutions, but self-consciously exercising the positive affirmation of the black experience.   Irrespective of internal contradictions and sometimes outright propagandizing, its lasting effect is quite evident in institutions nationwide, whether Harvard, Temple, San Francisco State.  Consequently, its pioneering vision and intellectual militancy provide an occasion for celebration forty years later and in spite of reversals, there is a modicum of legitimacy of the study of African and African American experience. 

The suspicion and sometimes ridicule by some establishment scholars white and black of the Afrocentric movement is worthy of investigation as to the assumptions and self understanding as to what constitutes appropriate intellectual research in light of the fact of the historical and cultural environment that has given rise to the acceptance of Black Studies in academic institutions. The question of legitimacy and normitivity is always related to certain assumptions about what constitutes good academic research and related to questions of value appropriation. 

Culture wars are nothing new as is evident to any student of intellectual history whether in ancient Greece amongst realists and idealists, medieval fathers, Sixteenth Century reformers, enlightenment rationalists and empiricists, Nineteenth Century radical and iconoclasts.  What is new is the self assertion of a movement representing a tradition that was considered not worthy of any serious intellectual consideration. Since all intellectual traditions are merely cultural self understandings, to affirm a tradition that has been cemented in consciousness as a kind of radical otherness that pollutes the body polity involves a deliberate re-examination of one’s understanding of philosophical anthropology.

I submit that doing successful field work in a tradition involves a certain level of appropriation.  Therefore, it is not merely a matter of who is doing the research in a particular discipline and in this case, Africana Studies, but also the level of proximity to the discipline, namely, appropriation.  On a more practical note, the priority given to many disciplines is also related to the place on the world stage, the land, history and culture from which these disciplines are derived.  Therefore, from time to time, there are certain externalities that push what is worthy of intellectual consideration at different times in intellectual, political, and economic history. 

What were these externalities that gave rise to the establishment of Black Studies and the waning of many of these programs today?  Can some of these programs survive without another insurgency? Why have some of these programs not moved from insurgency mode to consolidation?  These are not merely academic questions but are related to national policy, institutional polity, managerial skills within departments, economic and political stagnation on the continent of Africa.

There is now an urgent need for a collective reassessment of the disciplines of African and African American Studies from a historical perspective.  If we assume that the discipline is worthy of study for its own sake, what approaches should we consider as central to its methodological interpretation, namely historical, philosophical, psychological, scientific, and how it is related to and different from other disciples known as ethnic studies.  What are the possibilities of cooperating with other disciplines, such as, Chicano Studies, Women’s Studies, Irish Studies?  As the discipline moves towards further consolidation, consideration needs to be given to the whole question of its intellectual identity within academia.  Consequently, the debate around program versus department needs to be critically reassessed in the interest of the future of the discipline.

Although there are external factors that contribute to methodological and administrative questions within some programs and the discipline as a whole, the continuous movement towards consolidation should be of permanent importance.   In this period of consolidation, not discounting the significance of ancient African civilization one must fully recognize the event par excellence that has shaped the American experience and the emergence of this discipline, namely, the institution of slavery and its aftermath.  To continuously revisit the source and reassess its impact on the methodology, content, and assumptions of our current discourse is of paramount importance.  African American Studies is eminently situated to explore, investigate, and interrogate our self understanding of being American.  The novelty of this discipline because of its historical roots is the ability to explore the American experience applying the tools of philosophy, psychology, history, literature, etc. 

Part of its intellectual richness is indeed this mosaic of multi-disciplinary applications.  This intellectual agility should serve it well in the midst of the current climate of retrenchment in many departments in the humanities.  In spite of unexpected reversals, there is still much to celebrate these forty years after the intellectual uprising of 1968. :::ω.

[1] Harlem Writers Guild, led by John O. Killens  See Magic to Juyu : An Appreciation of the Black Arts Movement, by Kakamu ya Salaam.

|| Readmore || ‽: 180718 || Up || 

On Philosophy

 

And were we not saying long ago that the soul when using the body as an instrument of perception, that is to say, when using the sense of sight or hearing or some other senses, for the meaning of perceiving through the body is perceiving through the senses, were we not saying that the soul too is then dragged by the body into the region of the changeable, and wonders and is confused; the world spins round her, and she is like a drunkard when under the influence?................

But when returning into herself she reflects; then she passes into the realm of purity, and eternity, and immortality, and unchangeablenss, which are her kindred, and with them she ever lives, when she is by herself and is not let or hindered; then she ceases from her erring ways, and being in communion with the unchanging is unchanging. And this state of the soul is called wisdom? ...............................

And what does this mean but that she has been a true disciple of philosophy and has practised how to die easily? And is it not philosophy the practise of death?

Socrates The Trial and Death of Socrates : Plato; Emma Woolerton: Translation: Benjamin Jowett

If, thirdly, the question is asked, whether we may not at least think this being, which is distinct from the world, in analogy with the objects of experience, then our answer is: Certainly we may, but only as an object in the idea and not in reality, that is only insofar as it remains a substratum, unknown to us, of the systematic unity, order and purposiveness of the arrangement of the world, which reason is obliged to adopt as a regulative principle in the investigation of nature. Nay, more, we need not be afraid to allow certain anthropomorphisms in this idea, which are helpful to the regulative principle of our investigations. For it always remains only an idea, which is never referred directly to a being distinct from the world, but only to the regulative principle of the systematic unity of the world, and this by some schema of this unity, namely, that of a supreme intelligence as the author of it according to wise purposes. It was not intended that through this idea we should think what this original ground of the unity of the world is in itself; through it we were meant to think how to use this ground, or rather the idea of this ground, relative to the systematic use of reason applied to the things of the world.

But, surely, people will proceed to ask, we can, this way, admit a wise and omnipotent author of the world? Without any doubt, we answer, and not only can we, but we must presuppose such an author.

Immanuel Kant: Of the Final Aim of the Natural Dialectic of Human Reason, Transcendental Logic : Transcendental Dialectic: Critique of Pure Reason, Immanuel Kant: Translation: Marcus Weigelt 

The chances are that were a community of good men (people) to exist, the competition to avoid power would be just as fierce as the competition for power is under the current circumstances. In such a community, it would be glaringly obvious that any genuine ruler really is incapable of considering his  (her) own welfare, rather than that of his (her) subject, and the consequence would be that anyone with any sense would prefer receiving benefit to all the problems that go with it .

Plato Republic, Plato: Translation: Robin Waterfield

We have considered the great multiplicity and diversity of the phenomena in which the will objectifies itself; indeed, we have seen the endless and implacable struggle with one another. Yet, in pursuit of the whole of our discussion so far, the will itself, as thing-in-itself, is by no means included in that plurality, that change. The diversity of the (Platonic) Ideas, i.e, gradations of objectification, the multitude of individuals in which each of them manifests itself, the struggle of the forms for matter- all this does not concern it but is only the manner of its objectification, and only through such objectification has all this an indirect relation to the will by virtue of which it belongs to the expression of the inner nature of the will for the representation. Just as a magic lantern shows many different pictures but is only one and the same flame that makes them all visible. So in all the many different phenomena which together fill the world or supplant one another as successive events, it is only the one will that appears, and everything is its visibility, its objectivity; it remains unmoved in the midst of this change. It alone is the thing-in-itself; every object is phenomenon, to speak Kant's language, or appearance.

Arthur Schopenhauer: The World As Will And Representation, Volume 1: Arthur Schopenhauer. Translation: E.F.J.Payne

But finally here I am, having insensibly reverted to the point I desired, for, since it is now manifest to me that even bodies are not properly speaking known by the senses  or by the faculty of imagination, by the understanding only, and since they are not known from the fact that they are seen or touched, but only because they are understood, I see clearly that there is nothing which is easier for me to know than my mind. But it is difficult to rid oneself so promptly of an opinion to which one has accustomed for so long, it will be well that I should halt a little at this point, so that by the length of my meditation I may more deeply imprint on my memory this new knowledge.

René Descartes: Meditations: René Descartes: Translation: Elizabeth S Haldane and G.R.T. Ross 

It is said of certain plants that they must form hearts; the same must be said of man's:human's love; if it is really to bear fruit and consequently be recognisable by its fruits it must form a heart, love, to be sure, proceeds from the heart, but let us not in our haste about this forget the eternal truth that love forms the heart. Every man:human experiences the transient excitements of an inconstant heart, but to have a heart in this natural sense is infinitely different from forming a heart in the eternal sense. How rarely the eternal gets enough control of over a man:human so that the love establishes itself in him:her eternally or forms his:her heart. Yet it is essential condition for bearing love's own fruit by which it is known.

Soren Kierkegaard: Love's Hidden Life: Works of Love: Soren Kiekegaard. Translation: Howard and Edna Hong.

||  See the progression that has been made in temporal things. When I was growing up, all the way that we could travel was with oxen, horses and sloops. These things have all come for our benefit, but don't give God any glory, or you would not want to go back to the awful system of hanging. The advocates of such a barbarous thing have murder in their hearts. Remember the things I say to you in this capitol tonight will never die. He who sanctions the crime of hanging will have to answer for it: Sojourner Truth.

The Thousand-Ruby Galaxy or M83:NAOJ-Image.

|| The Humanion: There can never be an app that will replace a surgeon doing the surgery nor there can ever be a bridge built, symphony composed, epic written, painting painted by a machine. Reading is such a vital thing in pursuit of knowledge for without reading knowledge is rudimentary.

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Philosophy: The Mind That Rises to Seek the Light

Statue of Wisdom at Bahir Dar University Ethiopia
 

Karl Marx was the first philosopher to teach us some fundamentals: a. that it is Philosophy that we need and that it, Philosophy, needs not only to seek to try and explain the world but change it, b. that the world is ONE with all her problems and prospects, c. that this world, therefore, must UNITE to secure change, d. that change happens by the 'powerfuls' for their own vested interests and benefits, while subjugating most others, ensuring a life of absolute, rotten and cruel indignity, hardship and suffering for them and their future generations, unless 'REVOLUTIONARIES' UNITE and INITIATE a change that is beneficial to all, e. that there is no other way of achieving 'positive' change but that we seek and strive as determinedly, as resolutely, as absolutely as possible to achieve it. And from here we must take our first step and go forward: that history is not a living organism and it is neither a product of hatred nor of class struggle; rather, it is that what we seek to make it, if we do not take part in the making of it, it is going to serve only those who want to dominate the majority. If we do not have any power, as we don't for most people are absolutely powerless against the system's almost 'infinite' prowess, than the history shall continue to be made by people like Bonaparte, like Hitler, by despots and dictators and by those who pretend and spend millions to make people believe that they are 'people's champions. If, on the other hand, we take the view, that it is us, the humanion, as the metaphorical physiology of the entire humanion where each individual human being is and behaves and acts like a cell does in a body: always working together with other cells- not working against each other- in unison to achieve continuous homeostasis, harmony, sustenance and progression of life , who make history than we must take charge of making history, than we must, but this we start with an I, stand up to the mark and go about making and shaping that history. And this is how this goes: there are nine steps between imagination and reality: imagination, prospectivity, tentativity, feasibility, possibility, onwardineity, probability, certainty and reality; these are the nine realms of reality through which human endeavours begin and progress towards reality. And in none of these nine realms at no time, at no place, at no space there is either a space or a case for bloodshed and violence; rather, wisdom must always be our fireflies to guide us through. And in this path, HISTORY must never be let to imprison us, dictate us, manipulate us, set the terms and protocols of our endeavours for we are not seeking to live in the past nor are we striving to recreate the dreams:nightmares of others from the past but to materialise our own dreams, visions and ideals to make our own history. It is mammoth of a symphonic work: a symphonic piece of work can not produce a symphony if it seeks to achieve it through bloodshed and violence. Let us imagine, natural justice, built on liberty and equality on the grounds of law and due process of law, where democracy, not representative democracy, in which each and every human individual is his:her own High Representative- flowers; feeding our humanity throughout the humanion that lives in the bodies and minds of, each and every single individual, all individual persons of the humanion. And on this path, let us be on guard that no country, which is a village, no nation, which is a geo-located humanity, no map, which is a drawn piece of paper, no colour, which is a geo-thermal-biologico-genetic-jacket for humanity is colourless in its mind:soul, no language, which is a means of creation, discourse, study and communications, no religion, which is an expression of faith, no status, which is imposed, no gender, which is a duo-natural-expression of humanity, no passport, a wee-book of printed papers and no history, which so far has been manipulated by the powerfuls to impose their wills and prowess to the majority of humanity, no hatred, for it is anti humanity, no prejudice, which is a germ of ignorance, no violence and bloodshed, for these two are the duo-slaughterer of reason and humanity and no FRONTIER, for there is none in human physiology and mind and none there is in nature and in the entire spread of the Universe, divide us from being and becoming a humanion on this Earth and on this Universe: with humanity, care, compassion, respect, love, enlightenment, humanionship and wisdom. Dehumanisation of Humanity: Munayem Mayenin. The Humanion

End Homelessness The Humanion Campaign

Home is not where the heart is
Nor is it where things are kept 
A home is what skins the soul
Without it a human is non-person
Incomplete suffers slowly dying
END Homelessness

 

 

 

 

 

 

 

 

 

Dr Susi Gottlöber, Lecturer in Philosophy at Maynooth University: Ireland

Year Gamma Arkive 2017-18

Year Beta Arkive 2016-17

Year Alpha Arkive 2015-16

Life's Laurel Is You In One-Line-Poetry A Heaven-Bound Propagated Ray Of Light Off The Eye Of The Book Of Life: Love For You Are Only Once

 

 

Life: You Are The Law The Flow The Glow: In Joys In Hurts You Are The Vine-Songs On The Light-Trellis

 

 

 

 

   
 

 

 

 

 

 

 

 

 

 

 

 

|| All copyrights @ The Humanion: London: England: United Kingdom || Contact: The Humanion: editor at thehumanion.com || Regine Humanics Foundation Ltd: reginehumanics at reginehumanicsfoundation.com || Editor: Munayem Mayenin || First Published: September 24: 2015 ||
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