Whadda bitches and hoes,
ur boy is back (from time to time) to post unnecessary stuff in multiply. for today, i just wanna say "HI!" to everyone in NYC. i miss you all! Export me some of those New York greens!

There's nothin much to say other than its pretty hot here. (no duh) At least I'll be able to burn some fat and get rid of my sexy tummy, but then again, i've been twice as much as i usually did in New York, and i actually eat breakfast here.

i just wanna give a shoutout to ARIP KURIP, "CUY! DIMANA LOE CUY? GUE KIRIM NO HP GUE KE FRIENDSTER LOE YE! KONTAK2 LAAAAAHH! AYE AYE!!!"

miss and love you guys.

to dear New York friends that lives around Roosevelt Ave and neighborhoods around,
i don't mean to cause panic, but recently its been reported that around 100 illegal immigrants have been arrested this past week for being at the wrong place and the wrong time, its probably nothing new, but it is assumed that the raids will become more aggressive.

so watch your back for the man in blue.

"Though I don't know why I chose to smoke sess,
I guess that's the time when I'm not depressed.
But I'm still depressed, and I ask what's it worth,
ready to give up so I seek the Old Earth,
Who explained working hard may help you maintain
to learn to overcome the heartaches and pain"

-inspector deck-

TICKETS:
- Online: $22 + Service Fee
(http://www.inticketing.com/evinfo.php?eventid=17931)

- NYC Retail Outlets: $23
* Rock & Soul
<462 7th Ave @ 35th St>

* Fatbeats
<406 6th Ave btwn 8th and 9th St>

* Reed Space
<151 Orchard St btwn Stanton & Rivington>

* Turntable Lab
<120 E 7th St btwn 1st Ave & Ave A>

* Atmos
<203 W 125th St at Adam Clayton Powell Jr. Blvd>

- Box Office (on Sep. 22 only) : $25
<Rumsey Playfield Box Office 69th Street at East End Drive in Central Park>

** it was free last year though boo hoo. [W]

* Ini adalah petikan dari teks ceramah Bapak Pram di Universitas Indonesia. (1987)

DUNIA KETIGA
Dunia Ketiga  adalah belahan umat manusia yang setelah Perang Dunia II bersama dengan negerinya terbebas dari penjajahan Barat. Dengan Barat dimaksudkan juga Jepun. Penjajahan Barat diawali oleh pemburuan akan rempah-rempah Nusantara, terutama Maluku, dikembangkan melalui pengacak-acakan (kacau-bilau) seluruh dunia non-Barat, untuk dapat membawa segala yang berharga ke dunia Barat. Yang teracak-acak bukan saja mengalami perkosaan pelembagaan budaya, Iebih dari itu adalah pemiskinan yang sistematis. Pada pihak Iain Barat semakin membengkak dengan kemajuan, kekuasaan, keilmuan dan teknologi dengan bangsa-bangsa jajahan sebagai Iandasan percobaan. Doktrin-doktrin yang membenarkan penjajahan dilahirkan di Barat yang semua merugikan pihak bangsa-bangsa yang dijajah.

Kita menyaksikan Iahir dan berkembangnya imperium (empayar) dunia: Portugis dan Spanyol yang dibangun di atas perampasan emas dan perak, Inggeris yang dibangun di atas monopoli tekstil dan candu serta perbudakan (perhambaan), dan Belanda yang dibangun di atas monopoli rempah-rempah.

Sebahagian terbesar umat manusia telah dijajah oleh Barat, yang dalam jumlah nisbah jauh lebih kecil, namun bagaimanapun pokok utama yang menyebabkan nasib buruk bangsa-bangsa jajahan itu adalah ketidakmampuan budaya menghadapi ekspansi kegiatan dagang Barat. Dalam hal ini, dikecualikan Portugis dan Spanyol. Tapi pada keseluruhannya, terjadi sebagaimana dikatakan oleh Chiang Kai-shek, bahwa: tidak ada sesuatu bangsa bisa dijajah oleh bangsa Iain tanpa bantuan bangsa itu sendiri.

Produk (Kesan) penjajahan atas Dunia Keti secara budaya adalah: mentalitas bangsa jajahan yang belum tentu dapat hilang setelah tiga generasi bangsa itu hidup dalam alam kemerdekaan politik, kerana mentalitas bangsa yang dikalahkan berabad akan melahirkan kebudayaan bangsa kalah demi survivalnya sebagai bangsa kalah.

Tragedi pada Dunia Ketiga dengan kemerdekaan nasionalnya masing-masing terletak pada tidak atau kurang disedarinya kenyataan bahwa mereka masih hidup dan bernafas dengan kebudayaan bangsa kalah, dan mentalitasnya.

Produk jajahan atas Dunia Ketiga secara budaya pada pihak penjajah adalah: Demokrasi Parlementer, Hak-hak Asasi, yang dua-duanya memberi jaminan pada setiap individu untuk tumbuh menjadi kuat untuk dan atas namanya sendiri. Sedang pengalaman penjajahan berabad membentuk mentalitas sebagai bangsa unggul dan penakluk, yang juga tidak mudah hapus dalam tiga generasi, setelah bangsa-bangsa itu kehilangan jajahannya.

 Apabila Dunia Ketiga dalam upayanya mengembalikan harga diri banyak berlindung pada apa yang mereka namai kebudayaan asli dan banyak kala tidak mengindahkan sumber sosial historisnya, malah tidak jarang menjualnya untuk pariwisata (pelancungan),dan bukan tanpa kebanggaan nasional kebudayaan asli yang terbukti secara sistem dan organisasi telah dikalahkan berabad.

Pada Dunia Barat dengan mentalitasnya sebagai bangsa unggul dan penakluk sampai dengan tahun delapan puluhan abad ini masih juga memproduksikan pandangannya yang menganggap Dunia Ketiga sebagai keanehan hanya kerana tidak sama dengan dirinya, hanya kerana perbedaan standar (taraf) yang sulit mereka sedari, dan kerana standar satu-satunya yang mereka kenal adalah miliknya. Contoh terakhir misalnya buku C.J .Koch The Year of Living Dangerously (terbitan Sphere Books United, London, 1981). Malah suatu gejala biasa bila Barzat tidak mau mengerti bahwa semua keterbelakangan (kemunduran) di Dunia Ketiga tidak Iain daripada ulah (tindakan) dunia Barat itu sendiri.

Penjajahan atas dunia non-Barat diawali oleh perlumbaan mendapatkan rempah-rempah Nusantara, terutama Maluku. Entah kerana kebetulan, entah kerana rancangan sejarah, secara teori, Nusantara pula yang mengawali putusnya penjajahan internasional sebagai tempat di mana mata rantai imperialisme dunia paling Iemah dengan Iahirnya Republik Indonesia pada 17 Agustus 1945. Beberapa hari setelah itu menyusul Vietnam. Sekali mata rantai putus, kejatuhan mata rantai-mata rantai yang lain. Dari Indonesia ke daratan Asia merambat ke Africa, kemudian ke benua Amerika Latin.

Semua itu terjadi kerana faktor keberhasilan dari Indonesia dan Vietnam sebagai percubaan sejarah. Imperium Inggeris, yang kepayahan keluar dari Perang Dunia II dan mendapat pengalaman yang tidak menyenangkan di Indonesia, melepaskan dadanya dengan jalan damai untuk tidak menjadi payah Iagi. Sebaliknya Indonesia, yang kerana rempah-rempahnya membikin sebahagian terbesar umat manusia dijajah Barat, menyedari tugas sejarahnya dengan mengadakan Afro-Asian Conference di Bandung pada April 1955. Soekarno, seorang yang bukan saja menguasal, bahkan memahami sejarah bangsanya, bukan sekadar tahu tentang materi (isi) dan metode keilmuan sejarah, malah memahami filsafat sejarah dengan pidato anti-imperialismenya Let A New Asia and Africa Be Born telah mengangkatnya menjadi Bapak Dunia Ketiga. Orang suka atau tidak suka, mengakui atau tidak. Dengan Afro-Asian Conference, kekuasaan dan imbangan dunia berubah, bergerak kerana Iahirnya Dunia Ketiga. Menyebut Dunia Ketiga bererti juga menghadapi dunia Barat dengan sejarah penjajahannya sebagai guru musuh atau sahabat. Menyebut Dunia Ketiga tanpa konteks tersebut, adalah menempatkan sebahagian terbesar umat manusia dengan negerinya sebagai persoalan fiktif. Dunia Ketiga tak lain dari anak tak sah imperialisme Barat.

Bapak tidak sah dan anak tidak sah, yang dalam pergaulan internasional tidak bisa berpisahan satu sama Iain mempunyai posisi internasional yang berbeza, pertempuhan dan paran (destinasi) yang berbeza pula dalam jangka waktu tertentu yang dibutuhkan (diperlukan) oleh Dunia Ketiga dalam mendapatkan bentuknya masing-masing. Dan dalam jangka waktu tertentu itu, sekarang kita hidup, maka kerana itu juga dapat menyaksikan sendiri sikap Dunia Ketiga terhadap Barat dan sikap Barat terhadap Dunia Ketiga.

Sikap dunia Barat dapat kita ikuti dari penerbitan-penerbitannya tentang Dunia Ketiga, dengan catatan, bahwa sikap itu belum sikap umum Barat, baru sikap satu golongan yang merasa maju, dan mencuba membébérkan kekurangan-kekurangan Dunia Ketiga kerana belum sampai pada standar yang dimiliki Barat, dan nota bene (perhatikan) tidak Iain dari warisan penjajahan Barat sendiri, di samping memperkenalkan produk Dunia Ketiga yang patut diperkenalkan kepada Barat sebagai bukti produktifnya pengaruh Barat. Belakangan ini muncul rumusan baru tentang Utara-Selatan untuk tidak menyebutkan kata-kata menyakitkan: kaya-miskin. Sebelum yang terakhir ini, Dunia Ketiga diberi nama manis: negeri/negara yang sedang berkembang (membangun). Semua itu untuk menghindari persoalan nurani antara bekas jajahan dan bekas penjajah. Nama-nama yang Ientur (Iunak) dan dilenturkan ini tak Iain dari suatu persetujuan tak terucapkan bahwa Dunia Ketiga berterima kasih pada bantuan yang menguntungkan dari Barat, sebaliknya Barat dengan bantuannya pada Dunia Ketiga mendapat keuntungan Iebih besar Iagi. Di sini kita sekarang berada.

 

KAUM INTELEKTUAL
        Apa yang dimaksudkan dengan kaum intelektual bagi saya kurang jelas apakah menurut pengertian kamus ataukah menurut pendapat bebas dari setiap orang yang mempunyai kepentingan dengan kata tersebut. Apakah sarjana termasuk intelektual? Apakah setiap orang di antara kita intelektual atau tidak? Apakah kata intelektual itu satu atribut (sifat) dari sebahagian kecil nasion yang merasa diri berpikir Iebih daripada bagian selebihnya?

Kata Sahibul Hikayat yang dimaksudkan dengan kaum intelektual adalah kaum yang menempatkan nalar (pertimbangan akal) sebagai kemampuan pertama yang diutamakan, yang melihat tujuan akhir upaya manusia dalam memahami kebenarannya dengan penalarannya. Stop, Sampai di situ. Pada akhir Perang Dunia II, ada yang menggugat: bila sampai di situ saja faal (perbuatan) kaum intelektual ertinya penalarannya belum sampai pada suatu tanggungjawab terhadap diri sendiri dan lingkungannya, terutama pada umat manusia. Kemudian orang menamai kaum intelektual hanya sebagai sport, tanpa keterlibatan diri dengan penalarannya sendiri sebagai: intelektual blanko (kosong). Sehubungan dengan topik yang dikemukakan oleh Senat Mahasiswa FISUI jelas bukan intelektual blanko yang dimaksudkannya, tetapi yang merupakan bagian integral dengan nasionnya sendiri, bagian bernalar nasionnya yang bukan hanya mendapatkan input dari nasionnya juga memberikan output padanya.

Tetapi dalam kehidupan Dunia Ketiga pada umumnya dan di Indonesia khususnya, di mana semua mulai diawali, dibangun dan dikembangkan seirama dengan keperluan nasional faal kaum intelektual bukan sekedar mesin yang menari antara in- dan out-put. Pada mereka dituntut kejelian (keelokan) kepiawaiannya untuk dapat melihat peran dari perkembangan nasional, yang bererti juga kemampuan untuk melihat hari depan. Dan hari depan hanya dapat digalang dengan perhitungan dan amal hari ini. Penalarannya menggunakan reflektor yang tertuju ke depan, bukan tertuju ke belakang sebagai mana dalam kebudayaan purba, kebudayaan animis, dinamis dan pemujaan leluhur, kebudayaan kuburan.

Sebaliknya, kaum intelektual bukan sekedar bagian dari nasionnya. Iapun nurani nasionnya, kerana bukan saja dalam dirinya terdapat gudang ilmu dan pengetahuan, terutama pengalaman nasionnya, juga ia dengan isi gudangnya dapat memilih yang baik dan yang terbaik untuk dikembangkan, memiliki dasar dan alasan paling kuat untuk menjadi resolut (tegas) dalam memutuskannya atau tidak.

Hinduisme telah membagi masyarakat dalam kasta-kasta, yang relevansinya masih terasa. Kaum intelektual berada dalam kasta Brahmin. Hanya bezanya kaum Brahmin moden menempati kedudukan sebagai jambatan pada hari depan. Saya cenderung menempatkan kaum intelektual Indonesia dan Dunia Ketiga dalam pengertian ini.

 

SIKAP DAN PERAN

Bicara tentang sikap adalah bicara tentang tempat berdiri, bicara tentang tempat berdiri adalah juga bicara tentang jarak yang telah ditempuh.  Tempat berdiri pada giliranya hanyalahbagian dan medan yang tak terbatas. Dari tempat berdiri orang menghadapi jarak yang masih harus ditempuh. Sikap adalah faktor dalam yang akan menentukan bagaimana jarak di depan akan ditempuh. Akan dalam kamus politik diucapkan : bagaimana sebaiknya, kerana itu soal operasional.

Berdasarkan materi (bahan) yang telah dikedepankan, sikap yang sepatutnya diambil :
a) meninggalkan sama sekali budaya kuburan dan mengambil penalaran sebagai satu-satunya jalan membina hari depan, dan dengan demikian secara aktif membangun budaya nasional yang moden.
 
b)  tetap kritis terhadap potensi pengaruh buday suku yang kalah dan mengajak kalah.


c) berlatih berani untuk mendapatkan keberanian intelektual kerana tanpa keberanian intelektual, kaum sudah lumpuh sebelum memutuskaben. Sejalan dengan lahirnya bangsa Indonesia hanya kerana keberanian revolusioner, maka tradisi keberanian revolusioner juga merupakan unsur menentukan dalam kehidupan kaum intelektual Indonesia.

d) sebagai intelektual Indonesia, tempatnya adalah pertama-tama sebagai manusia Indonesia, sebagaimana budaya Indonesia. Manusia budaya Indonesia berada dalam jajaran Dunia Ketiga, sedang Dunia Ketiga ada kerana diperhadapkan dengan Barat. Kaum intelektual Indonesia yang terIepas dari hubungan dengan Dunia Ketiga dan terlepas dari perhadapannya dengan Barat sebagai produk sejarah akan kehilangan sebagian dari kemampuan penalarannya yang objektif, kerana mereka tanpa sedarnya akan terlepas dari ikatan sejarah, ikatan pengalamannya sendiri.

e) Barat menjadi bongkak kuasa, bongkak kemajuan dan bongkak kemakmuran sehingga menjadi seperti sekarang ini dengan produk terbaiknya dalam bentuk demokrasi parlimenter dan hak asasi adalah atas biaya seluruh Dunia Ketiga, termasuk Indonesia.
Maka dari pengalaman sejarah ini, kita punya hak menuntut dari Barat pertanggung jawaban moral dengan konsekuensinya yang wajar dan manusiawi. Kaum intelektual Indonesia kerananya diajak pertanggungan jawaban historis. 
Atas dasar ini, Barat sudah sepatutnya melepaskan pandangan menara-gadingnya yang menganggap haknya bahwa Dunia Ketiga harus menjadi pengikutnya. Sebaiknya Barat merobohkan menara-gadingnya dan menggantinya dengan pengertian yang lebih manusiawi dalam membantu Dunia Ketiga untuk menjadi dirinya sendiri. Dengan robohnya menara gading itu pula, bisa diharapkan Barat melepaskan pandangan. Baratnya dan standar Baratnya dalam menilai Dunia Ketiga dengan perkembangannya.

f) Kaum intelektual Indonesia dalam berlatih memperkuat keberanian intelektual dan keberanian moral juga dituntut untuk selalu membikin perhitungan dengan masa lalunya sebagai bangsa, belajar untuk menghadapi Barat bukan sebagai superior, tetapi sebagai lembaga yang dalam beberapa abad belakangan ini menerima piutang paksa dari Dunia Ketiga.  Kaum intelektual Indonesia, sebagai manusia budaya Indonesia sudah sepatutnya mempunyai keberanian intelektual dan keberanian moral terhadap Barat untuk menuntut dari Barat segala yang terbaik dan berguna, teknologi dan sains, bukan sebagai hadiah kemanusiaan seperti halnya dengan Van Deventer dengan politik etiknya, tetapi semata-mata kerana dengan kebudayaan purbanya, dengan budaya sukunya yang kalah dan dikalahkan, dengan budaya Indonesia yang baru seumur jagung, terutama juga dengan budaya Barat.
Praktiknya, terus-menerus yang menjamin Iahirnya kedibyaan (genialitas) sehingga keintelektualan bukan tinggal jadi atribut sosial, tapi faaliah, fungsional, dan membikínnya patut jadi penalaran dan nurani nasion.

g) Akibat dari sikap yang diambil terhadap Barat membikin kaum intelektual Indonesia tidak bisa lain pada menata kembali dan mengorganisasi secara sedar  perasaan pikirannya dalam membangun lebih lanjut budaya Indonesia dalam segala aspeknya justru di sini peran yang menentukan kaum intelektual IndonesiA.

h) Kekuatan peradaban barat yang mampu berkembang dan bertahan berabad dalam sejarah umat manusia sudah sepatutnya dipelajari secara kritis. Pemberiannya pada umat manusia tak terhingga banyaknya. Sebaliknya kerasakan yang diakibatkannya pada Dunia Ketiga juga tak terhingga banyaknya. Kita tahu bahwa kekuatannya terletak pada kekuatannya individu Barat, sedang pada gilirannya individu Barat diasuh oleh demekrasinya dan diayomi (dibantu) oleh hak-hak asasinya, yaitu individu yang oleh Chairil Anwar dinyanyikannya sebagai aku... yang dari kumpulannya terbuang, kerana menolak pembebekan (sifat mengekor). Dari pelajaran Barat, Indonesia juga bisa kuat dengan individu manusia Indonesia yang kuat, sehingga dalam konteks pembicaraan kita menjadilah aku...  yang dengan kumpulannya berpadu, yang untuk itu telah disediakan pegangan dan medan oleh Pancasila.

i) Terhadap Dunia Ketiga sebagai jajaran sendiri, sebagai seperasaian (mempunyai nasib sama) dalam sejarah, sebagai rakan seiring dalam memecahkan masalah-masalah yang diwariskan oleh kesamaan historis, menanggalkan sikap tak acuhan yang terkunci, sedang pandangan bahwa diri lebih maju dari yang lain adalah suatu kemewahan.  Kesepakatan antara Dunia Ketiga akan mempercepatkan lahirnya kesatuan bahasa. Pengalaman berabad dalam praktik devide et impera (pecah dan perintah) Barat bukan tidak menjadi watak peradaban dalam menghadapi dunia non-Barat. Kerana itu semangat Dunia Ketiga, atau yang pernah juga disebut semangat Asia-Afrika, kemudian menjadi semangat Asia-Afrika-Amerika Latin, bukan semestinya menjadi semakin pudar untuk kerugian Dunia Ketiga.  Sukarno telah melampaui masanya waktu ia - bukan sekedar gagasan mencuba mewujudkan Ganefo dan Conefo, tetapi dalam situasi dunia sekarang ini dengan masalah Timur-Barat, Utara-Selatan, Dunia Ketiga-dunia selebihnya yang semakin akut dengan semakin mengecilnya dunia kita, keseiaan Dunia Ketiga jelas merupakan kebutuhan. Sekalipun, ya, sekalipun, perkembangan Dunia Ketiga dalam dasawarsa terakhir memerlukan batasan dan rumusan baru.

j) Peran kaum intelektual Indonesia sudah jelas.  Gagasan perjuangan untuk melahirkan bangsa Indonesia diawali oleh mereka dengan kesadaran akan komitmennya dengan bangsanya, dengan kejelian dan kopiawaiannya tentang perang bangsanya. Gagasan dan praktik terus-menerus melahirkan Indonesia merdeka. Dengan praktik intelektual keintelektualan menjadi kuat, dengan praktik otot (tenaga), otot menjadi kuat. Seindah-indah gagasan yang tidak dicuba-wujudkan oleh otot dan dengan otot akan berubah menjadi roh-roh yang gentayangan (berkeliaran) - roh jahat yang menjadikan orang jadi munafik.

k) Kaum intelektual, sebagai nalar dan nurani nasion, adalah berkasta Brahmin dalam pengertian moden. Dan moden selalu senyawa dengan demokratis, dengan, demikian kehilangan kedudukannya dari hierarki Hindu. Faal bernolar, berpikir dengan inteleknya secara alami, tidak beza dari fungsi-fungsi kasta Iain dalam masyarakatnya, yakni melakukan proses bio-kimia. Tetapi proses biokimia yang tahu paran. Untuk bisa tahu tentang paran sebelumnya, orang dituntut tahu tersangkarnya, tentang asalnya, tentang historisnya.

Anti Pacman Pacman with a difference. Here you play the role of the ghosts.

1. too comfortable, makes you feel like an American.
2. diverse culture, makes you think America is not a discriminating country.
3. excellent cheap foods, gateway to obesity.
4. cigarettes are too expensive.
5. its good that u don't need a car, but the transit system is unreliable.
6. you will spend money like a hooker on crack.
7. Bloomberg is an ass.
8. you may think there's a lot to do here, but it's actually the same shit on different days.
9. weed is too expensive.
10. you can't smoke in any public indoors (restaurants, bar, coffee shop)

just an interesting recent article/essay from the new Socialist worker.
http://www.socialistworker.org/2007-2/642/642_08_Socialism.shtml

Translated by Rodolphe Kasser, Marvin Meyer, and Gregor Wurst, in collaboration with François Gaudard.

INTRODUCTION: INCIPIT
    The secret account of the revelation that Jesus spoke in conversation with Judas Iscariot during a week three days before he celebrated Passover.

THE EARTHLY MINISTRY OF JESUS
    When Jesus appeared on earth, he performed miracles and great wonders for the salvation of humanity. And since some [walked] in the way of righteousness while others walked in their transgressions, the twelve disciples were called.
    He began to speak with them about the mysteries beyond the world and what would take place at the end. Often he did not appear to his disciples as himself, but he was found among them as a child.

SCENE 1: Jesus dialogues with his disciples: The prayer of thanksgiving or the eucharist
    One day he was with his disciples in Judea, and he found them gathered together and seated in pious observance. When he [approached] his disciples, [34] gathered together and seated and offering a prayer of thanksgiving over the bread, [he] laughed.
    The disciples said to [him], “Master, why are you laughing at [our] prayer of thanksgiving? We have done what is right.”
    He answered and said to them, “I am not laughing at you. <You> are not doing this because of your own will but because it is through this that your god [will be] praised.”
    They said, “Master, you are […] the son of our god.”
    Jesus said to them, “How do you know me? Truly [I] say to you, no generation of the people that are among you will know me.”

THE DISCIPLES BECOME ANGRY
    When his disciples heard this, they started getting angry and infuriated and began blaspheming against him in their hearts.
    When Jesus observed their lack of [understanding, he said] to them, “Why has this agitation led you to anger? Your god who is within you and […] [35] have provoked you to anger [within] your souls. [Let] any one of you who is [strong enough] among human beings bring out the perfect human and stand before my face.”
    They all said, “We have the strength.”
    But their spirits did not dare to stand before [him], except for Judas Iscariot. He was able to stand before him, but he could not look him in the eyes, and he turned his face away.
   Judas [said] to him, “I know who you are and where you have come from. You are from the immortal realm of Barbelo. And I am not worthy to utter the name of the one who has sent you.”

JESUS SPEAKS TO JUDAS PRIVATELY
    Knowing that Judas was reflecting upon something that was exalted, Jesus said to him, “Step away from the others and I shall tell you the mysteries of the kingdom. It is possible for you to reach it, but you will grieve a great deal. [36] For someone else will replace you, in order that the twelve [disciples] may again come to completion with their god.”
    Judas said to him, “When will you tell me these things, and [when] will the great day of light dawn for the generation?”
   But when he said this, Jesus left him.

SCENE 2: Jesus appears to the disciples again
    The next morning, after this happened, Jesus [appeared] to his disciples again. They said to him, “Master, where did you go and what did you do when you left us?”
    Jesus said to them, “I went to another great and holy generation.”
    His disciples said to him, “Lord, what is the great generation that is superior to us and holier than us, that is not now in these realms?”
    When Jesus heard this, he laughed and said to them, “Why are you thinking in your hearts about the strong and holy generation? [37] Truly [I] say to you, no one born [of] this aeon will see that [generation], and no host of angels of the stars will rule over that generation, and no person of mortal birth can associate with it, because that generation does not come from […] which has become […]. The generation of people among [you] is from the generation of humanity […] power, which [… the] other powers […] by [which] you rule.”
    When [his] disciples heard this, they each were troubled in spirit. They could not say a word.
    Another day Jesus came up to [them]. They said to [him], “Master, we have seen you in a [vision], for we have had great [dreams …] night […].”
    [He said], “Why have [you … when] <you> have gone into hiding?” [38]

THE DISCIPLES SEE THE TEMPLE AND DISCUSS IT
    They [said, “We have seen] a great [house with a large] altar [in it, and] twelve men----they are the priests, we would say----and a name; and a crowd of people is waiting at that altar, [until] the priests [… and receive] the offerings. [But] we kept waiting.”
    [Jesus said], “What are [the priests] like?”
    They [said, “Some …] two weeks; [some] sacrifice their own children, others their wives, in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name], [39] and in all the deeds of their deficiency, the sacrifices are brought to completion […].”
    After they said this, they were quiet, for they were troubled.

JESUS OFFERS AN ALLEGORICAL INTERPRETATION OF THE VISION OF THE TEMPLE
    Jesus said to them, “Why are you troubled? Truly I say to you, all the priests who stand before that altar invoke my name. Again I say to you, my name has been written on this […] of the generations of the stars through the human generations. [And they] have planted trees without fruit, in my name, in a shameful manner.”
    Jesus said to them, “Those you have seen receiving the offerings at the altar----that is who you are. That is the god you serve, and you are those twelve men you have seen. The cattle you have seen brought for sacrifice are the many people you lead astray [40] before that altar. […] will stand and make use of my name in this way, and generations of the pious will remain loyal to him. After hi another man will stand there from [the fornicators], and another [will] stand there from the slayers of children, and another from those who sleep with men, and those who abstain, and the rest of the people of pollution and lawlessness and error, and those who say, ‘We are like angels’; they are the stars that bring everything to its conclusion. For to the human generations it has been said, ‘Look, God has received your sacrifice from the hands of a priest’----that is, a minister of error.
    But it is the Lord, the Lord of the universe, who commands, ‘On the last day they will be put to shame.’” [41]
    Jesus said [to them], “Stop sac[rificing …] which you have […] over the altar, since they are over your stars and your angels and have already come to their conclusion there. So let them be [ensnared] before you, and let them go [----about 15 lines missing----] generations […]. A baker cannot feed all creation [42] under [heaven]. And […] to them […] and […] to us and […].
    Jesus said to them, “Stop struggling with me. Each of you has his own star, and every[body----about 17 lines missing----] [43] in […] who has come [… spring] for the tree […] of this aeon […] for a time […] but he has come to water God’s paradise, and the [generation] that will last, because [he] will not defile the [walk of life of] that generation, but […] for all eternity.”

JUDAS ASKS JESUS ABOUT THAT GENERATION AND HUMAN GENERATIONS
    Judas said to [him, “Rabb]i, what kind of fruit does this generation produce?”
    Jesus said, “The souls of every human generation will die. When these people, however, have completed the time of the kingdom and the spirit leaves them, their bodies will die but their souls will be alive, and they will be taken up.”
    Judas said, “And what will the rest of the human generations do?”
    Jesus said, “It is impossible [44] to sow seed on [rock] and harvest its fruit. [This] is also the way […] the [defiled] generation […] and corruptible Sophia […] the hand that has created mortal people, so that their souls go up to the eternal realms above. [Truly] I say to you, […] angel […] power will be able to see that […] these to whom […] holy generations […].”
   After Jesus said this, he departed.

SCENE 3: Judas recounts a vision and Jesus responds
    Judas said, “Master, as you have listened to all of them, now also listen to me. For I have seen a great vision.”
    When Jesus heard this, he laughed and said to him, “You thirteenth spirit, why do you try so hard? But speak up, and I shall bear with you.”
    Judas said to him, “In the vision I saw myself as the twelve disciples were stoning me and [45] persecuting [me severely]. And I also came to the place where […] after you. I saw [a house …], and my eyes could not [comprehend] its size. Great people were surrounding it, and that house <had> a roof of greenery, and in the middle of the house was [a crowd----two lines missing----], saying, ‘Master, take me in along with these people.’”
    [Jesus] answered and said, “Judas, your star has led you astray.” He continued, “No person of mortal birth is worthy to enter the house you have seen, for that place is reserved for the holy. Neither the sun nor the moon will rule there, nor the day, but the holy will abide there always, in the eternal realm with the holy angels. Look, I have explained to you the mysteries of the kingdom [46] and I have taught you about the error of the stars; and […] send it […] on the twelve aeons.”

JUDAS ASKS ABOUT HIS OWN FATE
    Judas said, “Master, could it be that my seed is under the control of the rulers?”
Jesus answered and said to him, “Come, that I [----two lines missing----], but that you will grieve much when you see the kingdom and all its generation.”
    When he heard this, Judas said to him, “What good is it that I have received it? For you have set me apart for that generation.”
    Jesus answered and said, “You will become the thirteenth, and you will be cursed by the other generations----and you will come to rule over them. In the last days they will curse your ascent [47] to the holy [generation].”

JESUS TEACHES JUDAS ABOUT COSMOLOGY: THE SPIRIT AND THE SELF-GENERATED
    Jesus said, “[Come], that I may teach you about [secrets] no person [has] ever seen. For there exists a great and boundless realm, whose extent no generation of angels has seen, [in which] there is [a] great invisible [Spirit], which no eye of an angel has ever seen, no thought of the heart has ever comprehended, and it was never called by any name.
    “And a luminous cloud appeared there. He said, ‘Let an angel come into being as my attendant.’
    “A great angel, the enlightened divine Self-Generated, emerged from the cloud. Because of him, four other angels came into being from another cloud, and they became attendants for the angelic Self-Generated. The Self-Generated said, [48] ‘Let […] come into being […],’ and it came into being […]. And he [created] the first luminary to reign over him. He said, ‘Let angels come into being to serve [him],’ and myriads without number came into being. He said, ‘[Let] an enlightened aeon come into being,’ and he came into being. He created the second luminary [to] reign over him, together with myriads of angels without number, to offer service. That is how he created the rest of the enlightened aeons. He made them reign over them, and he created for them myriads of angels without number, to assist them.

ADAMAS AND THE LUMINARIES
    “Adamas was in the first luminous cloud that no angel has ever seen among all those called ‘God.’ He [49] […] that […] the image […] and after the likeness of [this] angel. He made the incorruptible [generation] of Seth appear […] the twelve […] the twentyfour […]. He made seventy-two luminaries appear in the incorruptible generation, in accordance with the will of the Spirit. The seventy-two luminaries themselves made three hundred sixty luminaries appear in the incorruptible generation, in accordance with the will of the Spirit, that their number should be five for each.
    “The twelve aeons of the twelve luminaries constitute their father, with six heavens for each aeon, so that there are seventy-two heavens for the seventy-two luminaries, and for each [50] [of them five] firmaments, [for a total of] three hundred sixty [firmaments …]. They were given authority and a [great] host of angels [without number], for glory and adoration, [and after that also] virgin spirits, for glory and [adoration] of all the aeons and the heavens and their firmaments.

THE COSMOS, CHAOS, AND THE UNDERWORLD
“The multitude of those immortals is called the cosmos---- that is, perdition----by the Father and the seventy-two luminaries who are with the Self-Generated and his seventytwo aeons. In him the first human appeared with his incorruptible powers. And the aeon that appeared with his generation, the aeon in whom are the cloud of knowledge and the angel, is called [51] El. […] aeon […] after that […] said, ‘Let twelve angels come into being [to] rule over chaos and the [underworld].’ And look, from the cloud there appeared an [angel] whose face flashed with fire and whose appearance was defiled with blood. His name was Nebro, which means ‘rebel’; others call him Yaldabaoth. Another angel, Saklas, also came from the cloud. So Nebro created six angels----as well as Saklas----to be assistants, and these produced twelve angels in the heavens, with each one receiving a portion in the heavens.

THE RULERS AND ANGELS
    “The twelve rulers spoke with the twelve angels: ‘Let each of you [52] […] and let them […] generation [----one line lost----] angels’: The first is [S]eth, who is called Christ.
    The [second] is Harmathoth, who is […].
    The [third] is Galila.
    The fourth is Yobel.
    The fifth [is] Adonaios.
    These are the five who ruled over the underworld, and first of all over chaos.

THE CREATION OF HUMANITY
    “Then Saklas said to his angels, ‘Let us create a human being after the likeness and after the image.’ They fashioned Adam and his wife Eve, who is called, in the cloud, Zoe. For by this name all the generations seek the man, and each of them calls the woman by these names. Now, Sakla did not [53] com[mand …] except […] the gene[rations …] this […]. And the [ruler] said to Adam, ‘You shall live long, with your children.’”

JUDAS ASKS ABOUT THE DESTINY OF ADAM AND HUMANITY
    Judas said to Jesus, “[What] is the long duration of time that the human being will live?”
    Jesus said, “Why are you wondering about this, that Adam, with his generation, has lived his span of life in the place where he has received his kingdom, with longevity with his ruler?”
    Judas said to Jesus, “Does the human spirit die?”
    Jesus said, “This is why God ordered Michael to give the spirits of people to them as a loan, so that they might offer service, but the Great One ordered Gabriel to grant spirits to the great generation with no ruler over it----that is, the spirit and the soul. Therefore, the [rest] of the souls [54] [----one line missing----].

JESUS DISCUSSES THE DESTRUCTION OF THE WICKED WITH JUDAS AND OTHERS
    “[…] light [----nearly two lines missing----] around […] let […] spirit [that is] within you dwell in this [flesh] among the generations of angels. But God caused knowledge to be [given] to Adam and those with him, so that the kings of chaos and the underworld might not lord it over them.”
    Judas said to Jesus, “So what will those generations do?”
    Jesus said, “Truly I say to you, for all of them the stars bring matters to completion. When Saklas completes the span of time assigned for him, their first star will appear with the generations, and they will finish what they said they would do. Then they will fornicate in my name and slay their children [55] and they will […] and [----about six and a half lines missing----] my name, and he will […] your star over the [thir]teenth aeon.”
    After that Jesus [laughed].

    [Judas said], “Master, [why are you laughing at us]?”
    [Jesus] answered [and said], “I am not laughing [at you] but at the error of the stars, because these six stars wander about with these five combatants, and they all will be destroyed along with their creatures.”

JESUS SPEAKS OF THOSE WHO ARE BAPTIZED, AND JUDAS’S BETRAYAL
    Judas said to Jesus, “Look, what will those who have been baptized in your name do?”
Jesus said, “Truly I say [to you], this baptism [56] […] my name [----about nine lines missing----] to me. Truly [I] say to you, Judas, [those who] offer sacrifices to Saklas […] God [----three lines missing----] everything that is evil.
    “But you will exceed all of them. For you will sacrifice the man that clothes me. Already your horn has been raised, your wrath has been kindled, your star has shown brightly, and your heart has […]. [57]
    “Truly […] your last […] become [----about two and a half lines missing----], grieve [----about two lines missing----] the ruler, since he will be destroyed. And then the image of the great generation of Adam will be exalted, for prior to heaven, earth, and the angels, that generation, which is from the eternal realms, exists. Look, you have been told everything. Lift up your eyes and look at the cloud and the light within it and the stars surrounding it. The star that leads the way is your star.”
    Judas lifted up his eyes and saw the luminous cloud, and he entered it. Those standing on the ground heard a voice coming from the cloud, saying, [58] […] great generation […] … image […] [----about five lines missing----].

CONCLUSION: JUDAS BETRAYS JESUS
     […] Their high priests murmured because [he] had gone into the guest room for his prayer. But some scribes were there watching carefully in order to arrest him during the prayer, for they were afraid of the people, since he was regarded by all as a prophet. They approached Judas and said to him, “What are you doing here? You are Jesus’ disciple.”
     Judas answered them as they wished. And he received some money and handed him over to them.

A set of six leaflets that were distributed by the White Rose resistance group in opposition to the Third Reich regime. The White Rose consisted of five university students: Sophie Scholl, Hans Scholl, Cristoph Probst, Willi Griaf, and Alex Schmorell, all captured and executed by the Gestapo.

[The First Leaflet] on the German people/civilians
[The Second Leaflet] on the cancer of the government
[The Third Leaflet] on the state and rebellion
[The Fourth Leaflet] on Hitler and his deception
[The Fifth Leaflet] on the German future
[The Sixth Leaflet] on freedom and honor

It is autumn and the leaves are falling
All love has died on earth
The wind is weeping with sorrowful tears
My heart will never hope for a new spring again
My tears and my sorrows are all in vain
People are heartless, greedy and wicked...
Love has died.

The world has come to its end, hope has ceased to have a meaning
Cities are being wiped out, shrapnel is making music
Meadows are coloured red with human blood
There are dead people on the streets everywhere
I will say another quiet prayer:
People are sinners, Lord, they make mistakes...
The world has ended.
--------------------------------

Gloomy Sunday with a hundred white flowers
I was waiting for you my dearest with a prayer
A Sunday morning, chasing after my dreams
The carriage of my sorrow returned to me without you
It is since then that my Sundays have been forever sad
Tears my only drink, the sorrow my bread...
Gloomy Sunday

This last Sunday, my darling please come to me
There'll be a priest, a coffin, a catafalque and a winding-sheet
There'll be flowers for you, flowers and a coffin
Under the blossoming trees it will be my last journey
My eyes will be open, so that I could see you for a last time
Don't be afraid of my eyes, I'm blessing you even in my death...
The last Sunday

this is what i do when i am bored and intoxicated.
test your hand's stability.



Click to Play!

For the month of August (and September maybe),
on every Thursdays from 19.00 till 21.00,
there will be a jazz band performance,
in front of Blockbuster, Forest Hills.

for Sudoku and Hangman fanatics.
long wait to join a game though.

http://www.emptychambers.com/

www.simpsonsmovie.com

Communism and Pan-Islamism

This is an extract from a speech made by the Indonesian Marxist Tan Malaka at the Fourth Congress of the Communist International in 1922. Taking issue with the theses drafted by Lenin and adopted at the Second Congress, which had emphasised the need for a "struggle against Pan-Islamism", Tan Malaka argued for a more positive approach.

Tan Malaka (1897-1949) was elected chairman of the Communist Party of Indonesia in 1921, but the following year he was forced to leave the East Indies by the colonial authorities. After the proclamation of independence in August 1945, he returned to Indonesia to participate in the struggle against Dutch colonialism. He became a leader of the Partai Murba (Proletarian Party), formed in 1948 to organise working class opposition to the Soekarno government. In February 1949 Tan Malaka was captured by the Indonesian army and executed.
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SHOULD WE support Pan-Islamism – yes or no? And if yes, how far should we go?

Pan-Islamism is a long story. First of all I will speak about our experiences in the East Indies where we have cooperated with the Islamists. We have in Java a very large organisation with many very poor peasants, the Sarekat Islam (Islamic League). Between 1912 and 1916 this organisation had one million members, perhaps as many as three or four million. It was a very large popular movement, which arose spontaneously and was very revolutionary.

Until 1921 we collaborated with it. Our party, consisting of 13,000 members, went into this popular movement and carried out propaganda there. In 1921 we succeeded in getting Sarekat Islam to adopt our programme. The Islamic League too agitated in the villages for control of the factories and for the slogan: All power to the poor peasants, all power to the proletarians! So Sarekat Islam made the same propaganda as our Communist Party, only sometimes under another name.

But in 1921 a split occurred as a result of clumsy criticism of the leadership of Sarekat Islam. The government through its agents in Sarekat Islam exploited this split, and it also exploited the decision of the Second Congress of the Communist International: Struggle against Pan-Islamism! What did they say to the simple peasants? They said: See, the Communists not only want to split, they want to destroy your religion! That was too much for a simple Muslim peasant. The peasant thought to himself: I have lost everything in this world, must I lose my heaven as well? That won’t do! This was how the simple Muslims thought. The propagandists among the government agents exploited this very successfully. So we had a split. [Chairman: Your time is up.]

I have come from the East Indies, and travelled for forty days. [Applause.]

The Sarekat-Islamists believe in our propaganda and remain with us in their stomachs, to use a popular expression, but in their hearts they remain with the Sarekat Islam, with their heaven. For heaven is something we cannot give them. Therefore, they boycotted our meetings and we could not carry on propaganda any more.

Since the beginning of last year we have worked towards re-establishing the link with Sarekat Islam. At our congress in December last year we said that the Muslims in the Caucasus and other countries, who cooperate with the Soviets and struggle against international capitalism, understand their religion better, and we also said that, if they want to make propaganda for their religion, they can do so, though they should not do it in meetings but in the mosques.

We have been asked at public meetings: Are you Muslims – yes or no? Do you believe in God – yes or no? How did we answer this? Yes, I said, when I stand before God I am a Muslim, but when I stand before men I am not a Muslim [loud applause], because God said there are many devils among men! [Loud applause.] Thus we inflicted a defeat on their leaders with the Qur’an in our hands, and at our congress last year we compelled the leaders of the Sarekat Islam, through their own members, to cooperate with us.

When a general strike broke out in March last year, the Muslim workers needed us, as we have the railwaymen under our leadership. The Sarekat Islam leaders said: You want to cooperate with us, so you must help us, too. Of course we went to them, and said: Yes, your God is powerful, but he has said that on this earth the railwaymen are more powerful! [Loud applause.] The railwaymen are God’s executive committee in this world. [Laughter.]

But this does not settle the question, and if we have another split we may be sure that the government agents will be there again with their Pan-Islamism. So the question of Pan-Islamism is a very immediate one.

But now one must first understand what the word Pan-Islamism really means. Once, it had a historical significance and meant that Islam must conquer the whole world, sword in hand, and that this must take place under the leadership of the Caliph, and the Caliph must be of Arabian origin. About 400 years after the death of Mohammed the Muslims split into three great states and thus the Holy War lost its significance for the entire Muslim world. It thus lost the meaning that, in the name of God, the Caliph and the Muslim religion should conquer the whole world, because the Caliph of Spain said, I am the true Caliph, I must carry the banner, and the Caliph of Egypt said the same, and the Caliph of Baghdad said, I am the real Caliph, since I am from the Arabian tribe of Quraish.

So Pan-Islamism no longer has its original meaning, but now has in practice an entirely different meaning. Today, Pan-Islamism signifies the national liberation struggle, because for the Muslims Islam is everything: not only religion, but also the state, the economy, food, and everything else. And so Pan-Islamism now means the brotherhood of all Muslim peoples, and the liberation struggle not only of the Arab but also of the Indian, the Javanese and all the oppressed Muslim peoples. This brotherhood means the practical liberation struggle not only against Dutch but also against English, French and Italian capitalism, therefore against world capitalism as a whole. That is what Pan-Islamism now means in Indonesia among the oppressed colonial peoples, according to their secret propaganda – the liberation struggle against the different imperialist powers of the world.

This is a new task for us. Just as we want to support the national struggle, we also want to support the liberation struggle of the very combative, very active 250 million Muslims living under the imperialist powers. Therefore I ask once again: Should we support Pan-Islamism, in this sense?