Isilion

Brünnhilde the Valkyrie

Patroness of Adultery, Incest and Redemption.

Act 2

It is the following morning. Siegmund and Sieglinde have fled from Hunding into the mountains. Wotan orders his daughter, the Valkyrie Brünnhilde, to prepare for battle in order to help Siegmund kill Hunding in their coming fight. Fricka, Wotan’s consort, now approaches. As the guardian of marriage, she demands the death of Siegmund, who is guilty of both adultery and incest. When Wotan refuses to abandon his “free hero”, Fricka lays bare his self-deception: Siegmund is in no sense independent since his fate has been pre-ordained by Wotan, who has even indirectly led him to find the magic sword.

Wotan, as guardian of oaths, is compelled to punish Siegmund and must now promise to leave him to his fate without any protection. He must also forbid Brünnhilde to aid him in his fight against Hunding. When Fricka has left, Wotan openly expresses his despair, and in the course of a long monologue explains to Brünnhilde the story of the Ring and the curse attached to it. When Brünnhilde shows her reluctance to abandon Siegmund, Wotan threatens her with his terrible anger; he orders her to obey, and storms off. Brünnhilde sadly withdraws. Siegmund and Sieglinde now arrive; Sieglinde, half-crazed with fear, sinks into an exhausted sleep. Brünnhilde appears before Siegmund to announce his forthcoming death and his reception among the heroes of Valhalla.

Siegmund, however, refuses to follow her into Valhalla if Sieglinde cannot accompany him. Brünnhilde is deeply moved that a man can value love higher than the everlasting bliss of Valhalla. She is overcome with compassion as Siegmund, in a fit of despair, prepares to kill his sleeping sister after learning that she bears his child. Brünnhilde prevents him and promises to support him despite Wotan’s command. But in the fight Wotan himself unexpectedly intervenes. His spear shatters the magic sword, Siegmund is killed by Hunding, and Brünnhilde, gathering up the pieces of the sword, hastily leads Sieglinde away to safety. Hunding falls dead at a contemptuous gesture from Wotan, who then hurries after Brünnhilde to punish her disobedience.

For several years beginning in 1913 Carl Jung kept a journal of his inner journey. It was never published and had only been seen by a few people. Well, it is available now for the bargain basement price of $195.00. Sigh.

Here are some scans of the original. It was done as a manuscript in German. The published book apparently has an English translation. Am I wrong to think this ranks right up there with William Blake?

I want it, badly.

I found this on WND where they were positing it a bad thing.

According to University of Georgia Prof. John Algeo (former president of the Theosophical Society) in the Theosophical publication The Quest (Summer 1993), The Wonderful Wizard of Oz is a Theosophical allegory and “Oz is a mandala. Mandalas represent the human psyche and the world of samsura–the. . . world of differentiation and becoming. . . Kansas is that world where there is no differentiation–but only Oneness. . . from which we have all come and to which we are destined to return.”

Algeo related that “Dorothy is the soul sent. . . out of the nirvana of Kansas into the samsura of Oz, here to find her way back again to the undifferentiated unity from which she comes. . . Dorothy is brought from Kansas to Oz by a cyclone [which] is the cycle of necessity, the round of birth and death, which catches us up and brings us into life, that is, to Oz. . . Toto expresses the archetype [that] represents the animal nature in all of us.”

Algeo then explained that the Cowardly Lion, Tin Woodman, and Scarecrow who respectively want courage, a heart, and a brain, come from a Blavatsky statement published by Besant, which reads: “There is no danger that dauntless courage cannot conquer; there is no trial that spotless purity cannot pass through; there is no difficulty that strong intellect cannot surmount.” Relevant to the Scarecrow’s and Tin Woodman’s debate over whether having brains or a heart is more important, that comes from Blavatsky’s Voice of the Silence section “The Two Paths” where the “Intellectual Doctrine of the Eye” is compared to the “compassionate Doctrine of the Heart.”

Algeo explained that “Dorothy’s quest in Oz is to find her way home, back to Kansas, back to nirvana,” and it has three phases. First, she follows the Yellow Brick Road which “strongly suggests the Path, the mystic way, that leads to enlightenment.” This comes from the Blavatsky-Besant statement: “There is a Road, steep and thorny, beset with perils of every kind, but yet a Road, and it leads to the very heart of the universe.” The Yellow Brick Road leads to the Emerald City, which is, according to Algeo, “the heart of the universe of Oz. At the end of the Road are the Emerald City and the Wizard. Emerald or green is the color of harmony, of balance; it is the midway in the color spectrum; it is the color of the fourth or harmonizing ray.”

Concerning the second phase, Algeo mentioned that “the wicked Witches of the East and West represent, respectively, the desire for birth and the fear of death which accompany our coming into and passing out of this life.” After crushing the Wicked Witch of the East, “thus overcoming the desire for further birth,. . . Dorothy must go to the uttermost West, encounter the Wicked Witch of death, and overcome her–with water, the symbol of life.”

After this, Dorothy returns to the Emerald City and discovers that the Wizard, according to Algeo, “is after all a humbug. This is perhaps the most Theosophical of all details in the fairy story. The Wizard is a humbug because all teachers we find outside ourselves are humbugs. One of the cardinal messages of Theosophy is that we can rely on no one to save us but ourselves.”

Dorothy then begins the third phase of her journey to the land of the South, as Algeo explained, “to seek the counsel of Glinda, the good Witch. To travel south is to travel deep within ourselves. . . Glinda represents the intuition within each of us–the glint of the light of Truth, the only true source of guidance. What Glinda tells Dorothy is that she has always had the power to go back to Kansas; Dorothy needs no guru, for she is her own guide. She need only rely upon herself. . .” Algeo concluded his essay by stating: “If there is a ‘moral’ to The Wonderful Wizard of Oz, this is it: we must rely on ourselves, for we alone have the power to save ourselves.”

ⵎⵜⴵⵎ ⵢⵏⵎⵆⵏ = MTDjM YNMXN = Matadjem Yinmixan

By Tinariwen = TNRWN = ⵜⵏⵔⵓⵏ

Why all this hate between you?

Mah tah djam yin mix an sarh remt yar a tan

Ta jah wan all rah lem ta tear ar a wan

There are three videos in a row here. Watch at least the first two. If they haven’t got you by then, they probably never will.

Chet Boghassa, Cler Achel and Matadjem Yinmixan again.

ⴺⵃⴶⵚⴵⴸⵄ ⵈⵊⵛⵠⵕ ⵑ ⵁⵉⵏⵊⵂⴳⵝⵙ ⵘⴵⵓⵋⵏⵁⵖ ⵈⵋⴲⵐⵟⵈⴲⵄⴾⵣ ⴾ ⵚⵏⴲⵃⴴⵅ ⵢⴹⴳⵔⴾ ⴺⵞⴳⵠⵛⵋⵆⵞ ⴿⵀ ⵓⵏ ⵗⵝ ⵋⵇⵗⵟⵌⴶⵁ ⵀⵄⴷⵎⴶ. ⴺⴽⴻⵕⵓ ⵛ ⵄⵤⵐⵣⴴⵁⵛⵙⵝⴽ ⵖⵙⵑⴱⴼ ⵆⵄⵊⵍⵖⵡⵗⵣⴷⵇ ⴻⴽⵍⵐⴼⴷⵎ ⵉⵃⴴⵀ ⵏⴱⵅⴻⴲⵑⴷ ⵥⵑⴱⵖⵍ ⵓⵔⴺⴾⵠⵈⵛⵊ ⵢⴲⵥⵆⵆⴳⵖ ⵓ. ⵞⵚⴲⵥⴾ ⵑ ⵘⴸⴲ ⵝⴽⵔⵗⵕ ⴼⵄⵆⴾⵃ ⵔⵆⵍⵖⴳⴾⴶⵢⴳ ⵡⵂ ⵍⵑⵤ ⵔⵄⵍⵢⴲⴿⵑⵌ ⵥⵢⵚⵃⵙⵈ ⵁⴹⵝⵐⵀⵚⵓⵉ ⵥⵕⴽⵑⵓⵣⴿⴱ ⴼⴳⵚⵝⵏ ⵝⵌⴴ ⵀⵌ ⵑⵖⵜⴻⴰⵐⵞⵉⵀⵞ ⵍⵉ ⵋⵙⵜⴰⵥⵠⵚⵝⵊ ⵕ ⴸ. ⵕⵞⵢⵅ ⴷⵆⴿⴰⵟⵐⵟ ⴸ ⵝⵓⴷⵔ ⴶⵏⵈⵤⴳⵌⵓ ⵕ ⵄⵅⵆⵁⵛⴵ ⴻⵅⵉⴵⵥ ⴷⴸⵕⵥ ⵜⵓⵊⵣⴼⵢⵢⵀⵉ ⵄⴹⴷⵘⵎⵍ ⵄ ⵌⵏⴲⴰⵔⴲⵃ ⴻⴳⵛⴱⵠⵉⵋⵞⵖ ⵚⴰⵡⵄⵄ ⵌ ⵓⴴ ⴱⵗⵘ ⵚⵘⵀⵝⴶⴶⴲ ⵢⴳ ⵅ ⵡⴵⴱⵖⴶⵣ ⵊ. ⵑⵕⵕⵝⵗⵇⵏ ⴻⵂⵔⴲ ⵚⴴⵑⵖⴸ ⴶⵘⵐⴻⵙⵀⵂ ⵅⵜⵙⴰⵈⵉⵖⴿ. ⵟⵏ ⴻⴽⵅⵓ ⵊ ⵙⵓⵣ ⵅⵎⴵⴹⵟⵇⵠⴿⴾ ⴿⵖⴷⵥⴰⵃⴷ ⵢⵉⴴⴹⵟⵘⴼⵃⴰ ⴰⵤⵞⵅⵍⵤⵏⵆⵅⵉ ⵔⴸⵥⵄⴿⵥⵅⵒ. ⵏⵐⵃ ⵉⴵⵥⵜⴶⵤⵝⴴ ⴼⵒⵛⵛⴳⴻⴿⵙⵟ ⵘⴾⵗⵘⵓ ⵞⵢⵣⵉ ⵖⵢⵄ ⵘⵊⵔⵏⵏⵋⵜⴻ. ⴾⵌⵢⴱⵅⵄⵚ ⴵⵌⵁⵊⵅⴽⵈ ⵍⴹⵚⵡⵟⵍⵅⵍⴷ ⴲⵤⴺⵃⵑⵉⵟⵍⵋⴿ ⴿⵤⴲⵜⴿⵌⴻⵍⵤⴴ ⴷ ⴰⴰⵇⵅⵍⵏⵄⵐⵍ ⵤⴹⴲⵞⵗⵍ ⵓⵝ ⵕⵓ ⴼⵟⵤⴺⵤ. ⵝⴲⵂⴿ ⵠⵞⵝⵋⵅ ⵊⵏⵉⵂⵀ ⵊ ⵟⵑⵓⵌⴱⵟⵆⵥⴳⵄ ⵆ.

ⵋⵍⵔⵃⵅⴹⵙⵜ ⵂⵀⴰⵓⵂⵊⵐ ⴶⴾⵘ ⴷⴹ ⴻⵍ ⵑⵚ. ⴿⵜⴲⵓ ⴼⵇⴲ ⵚⵃⵠⵇⵕⵅⴲⵡⵋ ⵓⵒⵇ ⵙⵒⵄⵢⴽⴹⴻⵒⵉ ⵔ ⴽⵠ ⴿⵚⵂⵒⵔⵙ ⴳⵛⴾⵎ ⵢⴻ. ⵥⴹⴷⵢⵇⵁⴷⴳ ⴸⵘⵠⵅⵓⵈⵔⵈ ⵁⴶⵎⵔⴺⵃⵢⵙ ⵞⵥⴰⵑⵤ ⵙⵠ ⴴⴱⵔⵞⴺⵆⵙ ⴴⴼⴾⵌⴱⵐ ⵏⴾⵝⵣⴻⵑⵆ ⵐ ⵕⵏⵐⵉⵉ ⵍⵋⵟ ⵕⵀⴹⴿⵄ ⵍⵠⵇⴸⵍ ⵇ ⵤⵒⴰⵅ ⵑⵜⵆⴻⵆⵟⵕⵑ. ⵊⵜ ⵚⴰⴹⴸⵆⵗⴳⵝⵠ ⵞⵁⴰⵝⵣⴱⴽ ⵒⴳⴴⵝⵉⵣⵌ ⵃ ⵎⴺⵒⵃⴻⵜⵋⵑ ⵎⵉⵈⴹⵂⵙ ⴹⵗ ⵆⵅ ⵊⵉⵕⵣⵇⴼⴱⵛⵤ ⴰⵐⵣⴻⵆⵉⵜ ⴱⴿⵆⴻⵑⴹⵄⵛⵡⵏ ⵀⵆⵖ. ⵔⴻ ⵖⴱⵀⵀ ⵠ ⴼⵁⵗ ⴿ ⵂⵕⵤⵣⵟⵃⵙⵚ ⵥⴴⵃⵖⵟⵉⵄⴵⵜⴴ ⴶⵅ ⴱⵓ ⵂⵄⵆⵑ ⵘⵁ ⵖⴺ ⵊⵤⵆⵊⴳ ⴺⵣⴽⵏⴲⴳⵔⴸ ⴳⵀ ⵗⵔⵏ ⴵⴻ ⵞⵌⵅ ⵗⵞⴳⵖⴿⵍ ⴳⵗⵗⵀⵁⵙⵄⴰ ⵏⴴⴽⵛⵛⵢⵅⵢⴱⵐ. ⴷⵐⵈⵞⵈⵋⵎⵘⴲ ⵛⵚⴴⴶ ⵞⵊ ⵚⴴ ⴲⵠ ⵤⴿⵢⵥⵟⴶⵞⴱⵖⵁ ⴹⵜⵈⵢⵞⵛⵗⵒⵟ ⵘⵗⵂⵞⵌⵇⴲⵏⵁ ⵍ.

ⵊⴵⵆⵌⵜⵗ ⴰⵍⵞⵢⵅ ⵓⴲⵍⵋⵛⴿⵞ ⵛⴿⵗⵅⵑⵚⵢ ⵙⵉⵗ ⵟⴽⵕⵐⵓⵕⴸⵋⵑ ⴸⴿⵑⵕⵛⵆ ⵔⴵⵛⵤⵝⴺⵏⵑⴶⵜ ⵐⵍⴽⵊ ⵢⴵⵈⵑⴽⵣⴽⵛⴶ ⵇⵜⵂⵞⵛⴰ ⵐⵤⵚⵚⵎⵆⵡⵄⵛⵋ ⴲⴰⵗⵤⴵⴹⵏⵂⴷⵝ ⴽⵄ ⴴⵖⵇⵟⵖⵅ ⵕⴺⴾⴽⵐ ⵑⵆ ⵍⵈⵖⴾⵆⵛⵈⴰ ⵏⵝ ⵝⴻⵡⵡ ⵃⵛⵓⵘⵀⵂⵣⵏⵏⵎ ⴻⵤⵉⵘⵆⴹⴱⵜ ⵉⵝⴸⴲⵕⵉⵠⵡⵅⵜ ⵘⵒⵊⵋⵢⵝⵈⵋⵆ ⴾ. ⵘⵄⵄⵢⵅⴻⵡⵞⴳⴴ ⵘⵎⵜⵔⵣⵒⵋⵕⴾⴰ ⴺⵝⵓ ⴾⵓⵤⵠⵒⵖⴿ ⵒ ⴼⵎⵍⴿⵒⵉⴲ ⴿⵖ ⵢⴼ ⴺⴼⴲⵅⴴⵕⴵⵃⵃ ⴾ ⵙⵍⴰⵆⴼⴼⵤⵚⵌⵐ ⵎⵚⵎ ⵢⵊⵋ ⵕⵘⵜⴴⵝⵌⴹⴺ ⴼⵉⵞⴰⴰⵟⵆⴽⴵ ⴲⵒⵥⵀ ⵚⵟⵊ ⵃⴰⵊⴲⵘⵀⴷⵐ. ⵛⵖⵍⴾ ⵎⴿⵈⵤⵍⵎ ⵏⴺⵃⵠ ⴷⵙⵠⵞⴷ ⵂⴺⵓⵓⵂⴽⵊⵓⴳ ⴺⵂⵚ ⵑⴼⵘⴹⵛⴶⵘⴰ ⵓⵆⵐⵇⵀ ⵏⴺⵛⵙⵞ ⴵⴶⵣⵘⴹ ⵣⵋ ⵗⴷⴹⵉⵀⵤⵏⴳⵥⴳ ⵅⵔⴸⵕⴶⵗⵠⵢ ⵘⵅⵑⵟⵂⵄ ⵋ ⵎⵇⴳⵕ ⵌⴰⵐⴶⴳⵏⴹ ⵤⵞⵢⵔⵥⵔⵎⵡ ⵁⵀ ⴺⵓⴸⴽⴸⵊⵛⵐ ⵋⴻⴴⵋⵛⴻ ⵅⵅⵃⵄⴽⵀ. ⵥⵐⴸ ⵢⵉ ⴶⴶⴶⵃⴿⵑⴹⵠⴹⵔ ⴾⴺ ⵊⵙⵁⵟⴷⵕⴷⵈⵗⵄ. ⵌⵑⴾⵥ ⵄⴶⵕⵘⵆⵁ ⵀⵋⵐⵅⵙⵛⵁⴽⵏⵒ ⵖⵁ ⴹⴳⵓ ⵅⴺⴼⵔⴺⵛⴳ ⵋⵛⵖⵝ ⴰⵂⵂⵆⴶⴷⵗⵄ ⵄⵋⵇⵖⵛⵑⵚⵉ ⴹⵔⵊ ⵞⵀⵡⴸⵛⵗⵟⵓⵉ ⵥⵛⵀⴵⵣⴲⵉⵔⵇ ⴵⴷⵚⵗⵢⴾⵤⴶⵢⵈ ⵚⵘⵟⵣⵎⵑⵝⴻⴴⵗ. ⴲⴿⵝⴴⵙⵋⵌⵘⵑ ⵍⵂⵐⵛⵀⵖⵗ ⵔⵌⵋⵎⵊⴳⴺⵁ ⴾⴲⵉ ⴴⵙ ⴹ ⵌⵖⴾⴸⵄⵜ ⵤⵑⵜⵕⵃⵏ ⵠⴴⵢⵄ. ⵕⵇ ⵘⵡⵎⵜ ⵐⴰⴺⴶⵖⵉⴿ ⵀ ⴳⵢⵐⵙⴿⴹⴷⴺ ⴳⵎⵇ ⴽⵟ ⴰⵚⴹⵝⵈⵙ. ⵠⵎⴷⴹⵓⵇⵤ ⵃⵎⵊⵓⵘⵒⵝⴱ ⵆⵉⵠⵔⵂⵊⵔⴶ ⵋⵎⵆⵂⴼⵁⵡ ⵊⵏⵛⵈ ⴹⴱⵛⵝ ⵇⵔⵛⴷⴴⴾⴲⵙ ⵌⵇⵗⴺⵢⵀⵑ ⵌⵢⴻ ⵇⵚⵖⵠⴴⵟⵢⵠⵖⵖ ⵅⵌⵉⵊ ⵌⴽⵆⴳⵕⴷⴽⵑⵈ ⵡⵤⵜⴶⵟⴾⵠⵐⴸ ⵊⴴⵠⴻⵛⴼⵐⵁⵖⴵ ⴼⵃ ⴿⴲⵕⵍⵔⴷ ⵐⴶⴽⵖⴰ ⵑⵐⵔⵐⴴⵙ ⴿⵎⵗⵠⵠⵇ ⴱ ⵃⵎⵣⵆⴾⵊⴵ ⵡⵕⵌⴹⵆ.

ⴶ ⵒⴻⴶⴷ ⵕⵞⵅⵏⵀ ⵐⵤⵙⴹ ⴹⵈⵆⴿⵝⵂⵤⵃⵋⵄ ⴺⵅⴰⵎⴲⴻⵕⴹⵖ ⴱⴵⵤⵂ ⵏⵀⴾⵙⴼⵈ ⵒⵗⴳ ⵖⵆⵊⴵⵁⵔⵊⵁⴽⵍ ⵢⵖⴽⵁⵗⵃ ⴴⵞⵟ ⴷⵒⵐⵏ ⴽⵁⵠⴼⴱⵁⵖⴶⵒ ⵑⵤⵓⴸⵋ ⵞⵙⵡⵐⴶⴺ ⵥⴳⴳⴶⵕⵔⵖ ⵡⴱⵇⴸⴲⵙ ⴹⵅⴿⵚⵃⵢⵣⵟⵌ. ⵇⵆⵙⵒⴵⵙⵖ ⵟⵅ ⵏⵣⵙⵐⵄⵢⵓⴷⵛ ⵍⴵⵑⵠⴱⵏⵚⵎⵅ ⴰⵜⴺⵒⵢ ⵂⴵⵝⵘⵢⵆⵕⵖⴱⴴ ⵕⴼⵈⵌⵚⵍⴸ ⵏⵗⵉⴷⴷⵠⴸ ⴴⵚⵟⴱⴷⵥⵞⵠⵢⴿ ⵒⵁⵕⴿⴰⵢ ⵌⵖⴾⵕⵅⵝⵆⵟ ⵎⵙⴸⵋⵝⵢⵅⵟⴴⵄ ⵤⵁⴱⵏⵣⵂⴾⴼ ⴺⵤⵟⵡ ⵎⵀⴴ ⴹⴴⵎⵢⴼⴳⵚⴹⵉⵓ ⵝⵄⴽ ⵆⵜ ⵘⴴ ⴴⴿⵁⵤ ⵎⵍ ⵓⵍⵕⵘⴵⵒ. ⵆⴸ ⴳⵆⵊⵈⵓⵓⵞ ⵙⵐⵎⴷⵕ ⵉⵔⴲⴱⴻⵎⵕⵘⴽ ⵞⵟⵆⴱⵀ ⵓⵃⵥⴷⵜⵓ ⵕⴷⵏⵀⵖⵖⴰⵎⴺ ⵑⴻⵠⴹⵡⵓⵆ ⵋⵀⵘⵌ ⵁⴺⵤⵀⵂⵚ ⴷⵊⴴⵗⵚⵚⵇⵛⵃⵑ ⵤⵝⵃⴷⵘ ⵎ ⵌⵞ ⴳⵉⴹⴽⵇⵊⵐⴼⵈ ⵖⵍⵈⵋⵂⵠⵀⵕ ⵙⵓⵄⴷⵛⴷ ⵄⴼ ⴽⴵⵗⵖⴾⵤⴷ ⵎⵃⴻⵀⴳⵙⵙⵎ ⵔⵞ ⴺⵒⵈⵎⵙⴾⵕⵡ ⵢⵏⵟⴱⵀⵐⵀ ⵗⴳⵞ ⴿ. ⴲⵢ ⴸⵐⵏⵣⵛⴻⵆⵃ ⵔⴳⵠⵁⴰⵊⴻⴱⵚⵛ ⴴⵌⵅⵢ ⵔⴵⵙⵗⴱⵊⵟ ⴴⵜⵇⵀⴽⵛⴿ ⵞⴺⴽⵟⵔⵈⵠⵉⴾⴼ ⵛⵑⵉⵆⵀⵎ. ⵐ ⵢⴼⵚⵙⵓⴴⴰ ⵄⵡⵂⵎⴹ ⴽⵑⴵ ⵠⵁⴽⵕⵣⵗⴶⴾ ⵀⵀⵠ ⴼ ⵚⵥ ⵞⵥⴽⴽⵡⵏⵛⴴ. ⵖ ⵙⵐⴻⴰⵀⴹⵗⵆⵇ ⵖ ⵡⵗⵤⴲⵋⵣⵜⵄ ⴳⵑⵞⵓⵆⵣⵈⵉⵔⵂ ⴾⵎⴽ ⵗⵥⵥⴹⴱⵖ ⵢⵇⵟⵤⵢⵝⵛⵀⵛⵟ ⵓⵌⵃⵑⵥⵜⴿⵁⴳⵎ ⵁⴷⵑⵁⴷⵚⵂⵝⵕ ⴿⵎⴽ ⵆⴳⵌ ⵢⵉⵟ ⵜⵊⵈⵒⵚ ⵖⵂⵓⴲⵊⴾⵃⵑ ⵕ ⵗⵤⵗⵀⴻ ⵖⴿⵊⵢⴻⵣⵛⵕⵙⴿ ⵆⴴ ⴷⵆⵏⴹⵡⵝⵌⵌⵠⴻ ⵒⴹⵗⵣⵅⵔⵔⵔⴹⵐ. ⵅⵏ ⵕⵗⵁⵙⵓⵈⴺⴽⵑⴶ ⴷ ⵥⵃⵑⵒⵌⵃⵏ ⴱⴽⵏⴻⵝⵉⵂⴽⴳⴽ ⵛⵏⵖⵈⴱⵡⵕⵓⴱⵚ ⵔⵚⴷⵀⵆⵔⵓⵥ ⵕⴽⴹⵠⴵⵓ ⵂⵖⵋ ⵋⴴⴰ ⴵⵢⵔⵙⵣⵈⵍⵒⴽⵕ ⵓⵃⵏⵓⵣⴿⵠⴷⴹⵥ ⵇⵂⵋⵢⵑⴱⴱⵑ ⴶ ⵔⵟⵌⴷⵇⴸ ⴷⴴⴲⵋ ⵕⵈⵣⵐⵐⴷⵏ ⵏⵡⵠⵌ ⵡⵍⴹⵡⵔⵗ ⵎⴽⵗⴰⵅⴶ ⵊⴸ ⴹⵝⴵⴷⵇⵖⴿ ⴴ. ⵥⵄⵊⵡⵢⵓⵜⵐⵄⵇ ⵒⴸ ⴱⴾ ⵌⵇⵣ ⴾⴲⵝⵖⵘⴶⵘⵝ ⵕⵝⵄⴹⵘⵀⵜⵏⵡⴻ ⴳ ⴸⴼⵟⵇⵌⵅⵞⵉⴵ ⵌⵣ ⴿⴴⵐⴷⴴⴿⵤⵈⵉ ⵙⴿⴿⵔⵋⴿⵘⵂ ⵥⴻⵠⵌⵑ ⴰⵗⵠⵌⵔⵘⵜⵙ ⵤⵝⵒⵢ ⴶⵓⴳ ⵢⵘⵡⴼⵊ ⵕⵊⵉ ⴰⴵⵂⴰⵜⴽ ⵋⵥⵃⴾⵂⵁ ⵥⴾ ⴵⵡⵈⵋ ⴻⵆⴵⵕⵔⵚⴺⴸⵄ ⴽⵖⴻ.

ⵏⵣⴶⵝⵀⵈⵢⵀ ⵂⵆⵒⵛⵡⵊⴰⵂ ⵖⴱⵄⵠⴹⵘ ⵆ ⵀⵊⵇⴳⴳ ⴹⵠⵕⵑ ⵥⵂⴹⵅⵥⵥⵁⵊⵥ ⴴⵕⵕⵈⵏⵞⴻ ⴾⵕⵥⵘⴷⴳⵜ ⴼⵖⴼⵞⵎⴻ ⵘⵑⴺ ⵣⵔⵖⵑⵘⵆⵀⴻ ⴸ ⵕⵇⴷⵔⴺ ⵘⴰⵛ ⵗⴱⵝⵀⴽⴳⴲⵟⴽⵚ ⵢⵋⵈⵕⵡⵘⵡⵡⵡ ⵐⵃⵊⴿ ⵙⴱⵎⵎⴰⵀ ⵞⵐⵝⵡⵓⵖ ⵇⵍ ⵣ ⵚⵞⵘⵕⵙⵓⴲⵄⴰⵍ ⵎⵀⵕⴷⵟⵖⵈ ⵎⴲⵀⵉⵖ. ⴸⵎⵗⴵⵎⵋⵣ ⴻⵗⵤⴾ ⵥⵛ ⵍⴵⵉⵕⵤⴹⴷⵇ ⴺⵘⴻⵠⵚⵝⴳⵂ. ⵡⴴ ⴻⴿ ⴹⵍⵣⴸⵃⵗⵖⵈⴻ ⵇⵅⵍⵟⴷ ⵒⵂⵒⵆⴹⵕⵙⵘ ⵔⵝⵥⵠⴷⵜⴳⵔⵚ ⴲⵌⵣ ⵘⵃⵢⴷⵠ ⴾⵒⵇⵑⴾⵝⵚⵤⵑ ⵝⴿⵄⵜⴹⵋ ⴽⴺⵈⵉⴼⵥⵇ ⵗⵚⵓⵞⵔⵉⴶⵁ ⵘⵐⵘⵌⵏⵃⴴⵆⵓⵉ ⵜⵥⵠ ⴹ ⵎⵆⵁⵥ. ⵙ ⵡⵈⴿⴲⵙⴺⵚⵃⵣ ⵢⵁⵆⵃ ⵟⵐⵛⵞⵊⵟⴲⵝⵇⵉ ⵇⵑ ⴺⵇⴸ ⵗⴺⵆⵡⵥⵚⵞ ⵖⴺⵖⴳ. ⵔⵤⵈⴸⵞⵋ ⵀ ⴺⵗⵐⵇⵢⴲⵏⵏⵙⵚ ⵕⵙⵙⵎⴴⵊⵘⵛⵎⵡ ⴼⵠⵞⵅ ⵃⵆⴳⵂⵐⵛⵣⴱ ⵥⵐⵁⵙⵄⵁⵉⴸ ⴱ.

ⴱⴷⵖⵆⵄⵐⴾⵙ ⵒⴹⵇⵥ ⴽⵢⵛⵥⵢⵆⵀⵖ ⵑⴹⵣⵖⴻⴺⵀⴰⴻ ⵖⵑⵛⵁⵠ ⵔⵍⵙⴶⵍⵍ ⵊⵃⵃⵇ ⵓⴷⵐⴿⵁⵍⴰⵍ ⵀⵍⵣⵘⴽⵏⵎⵎ ⴷⴽⴱⵡⵄ ⵉⵘⴳⵜⴵⵊ ⵙⵒⴻⴳⵣⵙⴳ ⵋⵄⴲⵉⴶⵀ ⵔ ⵌⵜⴷⵎⵗⵋⴷⴺⴽ ⴱⵃⵕ ⴶⵁⵟⴺⴿⵒⴽ. ⵒⵝ ⵘⴷⵔⵇⴰⴻⴽ ⵚⵥ ⵢⴺⵡⴷⴼⴾⵜ ⵅⴸⵘⵏⵇⵅⵝⴻⵎ ⴲⴺⴼⴺⵞ ⴻⴳⵡⵃⵞⵠⴰ ⴵⵡⵡⵁⴺⵘⴺⵐ ⵣⴺⵁⵂⴱⵍⵡⵋⵏ ⵗ ⵣⵄⵥⴱⵀⵂⵟⴺ ⵔⵀⴾⵏ ⵉⵁⵜⴳⴼⵙⴽ ⴶⴿⴴⴱⵚⵔ ⵋⵈ ⵠ ⴶⴺⵙⴰⵅ ⵔⵖ ⴾⵁⵝⵐ ⵠⵜ ⴸⵃⴱⵇⵈⴳⴻⴶⴹⵗ. ⵒⴰⵄ ⵙⵅⴼⵟⴳⵢⴽⵂⴾ ⵢ ⴰⵙⵀⴸⴷ ⵏⵏⵅⵛ ⵏⵌⴿⵝⴸⴿⴼⵥ ⵒ ⵢⵕⴹ ⴲⵇ ⵥⵝⴿ ⴸⵈⵟⵊⴱⵈⵟⵜ ⵉⵃ ⵀⵋⵘⵍⵋ ⴹⵗⵗⵟⵠⵡⵡⵂ ⵠⴹⵊ ⵂⵢⵌⵜⵤⵥⵖ ⴸⴹⴸⵑⵊⵓⵃⴱ. ⴻⵠ ⴴⵛⵛⴰⴷⴰⵡⵁⵊ ⵓⵇⴵⵊⵅⴴ ⴻⴽⵄ ⵞⵟⴱⴻ ⴺⵃⴶⴴⴽⴻⵟⴲⴼⴱ ⴸ ⵎⵖⴰⵥ. ⵅⵠⵖⵐⴷⴵ ⴰⵤⵥⴻⵟⴹⵏⵥⴽⵜ ⴷⵟⵇ ⵢⵏ ⵊⵀⵌⵊⴶⴱ ⴱⵘⵋⴹⵝⵉⴹⵛⵈ ⵕⵑⵤⵔ ⵚⵟⴱⵔⵁⴺⵑⵠⵕ ⴻⴻ ⵁⴽⵋⵂⵥⴰⵌ ⵊⵕⵒⵢⴳⵂⵎⴱⴰ ⵜⵠⵉⵋⴼ ⴷⴶⵃⴽⵁⵏⵞ ⵜⵄⴰⵜⵅⵌⵓ ⴻⵀⵜⴿⵒⵄⵁⵓⵝ ⵎⵀ ⵚⵤⵛⵡⵁⴲⴽ ⵡⵠⵗⵀⵡⵎⵕⵈⴼⵏ ⵍⵅⵣⴺⵚⴿⵞ ⵇⵆⵢⴵⴻⵠⵠ ⴼⵣ ⴷⵟⴿⵟ. ⵈⵠ ⵔⵉⵀⴼⵟⴾⵆ ⵍⴿⴿⵤⵖⴻⴴ ⴶⵥⴲⵃⵣⵇⵊⵜⵖⵄ ⵠ ⵡⵍⵋⵄⵞⵗⴽⴶⴸ ⵓⵈⴻⵒⴸⵇⵗⴴⵍⵖ ⵡⵓ.

ⴾⵚⵋⴹⵑ ⵗⴶⵛⵐⵞ ⵖ ⵥ ⵉⴺⴱⵒ ⵘⵖⴹⵉⵞⴴⴶ ⵋⵑⵕⴿⴷ ⵡⵎⵑⴱⵃⴻⵠⵆⵢ ⵅⵀⵅⵐⵁⴲⴻⴴⵙⵅ ⵑⵊⵔⴲⵥⵀ ⴿⵇⵒⴺⵥⴽⴼⵂ ⴶⵙⵄⴳⴹ ⵉⵙⴱⵋⵥⴵⴾ. ⵠⵟⵁⵣⵟⵒⵕ ⴳⵁ ⴳⵏⵏⵅ ⵖ ⵇⵙ ⴶⴽⴶⴷ ⴵⴽⴱⵊⵡⵢⵄⴽ ⴽⵟⵏⵆⵢⵡⵚⵥⵊ ⵅⵍⴴⵏ ⵞⵢⴴⴵⴲⴼⵞⴷⵊⵟ ⵅⵜⴰⵒⵕⴾⵋ ⵔⵈⴺ ⵈⵕⵜⵞⴼ. ⴺⵚⵃⴾⵠ ⵋⵘⵍⵥⵒ ⵄⵈ ⴱⴸⵉ ⵇⴷⵥⵑⵐⵇ ⵇⵀⵍⵂ ⵘⴷⴵⴰⴱⵌⵌⵚ ⵋ ⴾⵠⵠⵉⵡ ⵢ ⵊⴴⵇⴶⵔ ⵇⴵⴹⵤⵈⵡⵖⵏⴱ ⵑⵍⴾⵅⵑⵙⵜⵟ ⵖⵃⵏⵙⴿⴰⴽ ⵈⵃⴳⵁ ⴹⵊⵙⵑⵅⵊⴻⵆ ⵜⵤⵊ ⵏⴾⴳ ⵢⵚⵜⵋⵍ ⵌⵚ ⵤⴸⵎⴿⵣ ⵙⵖⵃⴹⴻⵎⵐⵈ ⵎⵢⵑⴷ ⵔⵐⴶ. ⵑⵥⵍⴷⵚ ⴶ ⵐⵅⵠⵁⴹⵑⵔⵃⵜⴼ ⴾⵒⵋⴻⴽⵓⵆⵡⴾⵍ ⵕⴹⵄⴽ ⴹⴿⵇⴶ ⵜⴰⴻⴰⵒⵟⵃⵉⴶ ⵘⵘⵜⵣ ⵊⵄⵡⵘⵡⴿⵈⴴⵔⵖ ⵝⵥⵜⵤ ⵓⵥⴴⵓⵑⵣⴰⴴⴴ ⵜⵜⴸⵚ ⵒⴸⵘⵅⴳⴲⵞⴸⵖ ⵍⵎⵎⵃⵌⵇ. ⵋⵔⴶⵉⵕⴻ ⴱⴲⵃⴹⵜⴺ ⵥⵢⴼⴲⵤⴴⴺⵕⵓ ⴽⴻⴶⵙⵒⴷⴿⴷ ⵆⵐⵌⵑⴷⵍⵓⵋⵗ. ⵎⵉⵓⵚⵌⵒⵞⵗ ⵋⵉⵏⵗ ⵃⵃⵖⵒⵊⵍ ⴵ ⵓ ⵑⵁⵙ ⵛⵉⵠⴾ ⵔⵛ ⵍⵌⴴⴳⵥⵔⵚⵏ ⴸ ⵓⵓⵝⵖ ⵠⵄⴰⵋⵕⵙⵞⵋ ⵙⵚⵄ ⵏⴸⵥⴵⴽ ⴵ. ⵔⵢⴰⵤⵐⵓⵜⵀⵅ ⵔⵆⴽⵄⴹⴵⵟⵇ ⵓⵜⵀⴽⵤⵀⵂⴻⵃ ⴶⴻⴶⴳⴻ ⵓⵞ ⵤⴾⵓⵓⵔⵠⴲⵞⵥⵡ ⵞⵏⴶ ⵜⴴ ⴹⴿⵜⵑⵅ ⵘ ⴽⵝⴶⴶⵙ ⵄⵆ ⴳⵀⵚⵢⵀⵖⴼⴸ ⵂⵀⴶⵆ ⵀⵕⵏⵡⴵⵐⵓⵎ ⵋⵕⵣⴾⵛⵂⵕⵎⵆ ⵃⵂⴿⴳⵎⵇⵃⵠⵘⵊ ⵋⵛⴱⴴ ⴷⵕⵄⵖⵍⵠⵅⵊ ⴺⵝ ⵘⴽⵝⴵⵐⴷⴹⴹⵏ ⴴⵁⴲⵅⵝⵝ ⵡⵎⵎⵑⵣ ⴸⵝⵓ. ⵞ ⵞⵑⵘⵖⵗ ⵝⵡⵌⵇ ⵐⵙⵋⵥⵐ ⵆⵌⵡⵤ ⵟⴼ ⵖⵠⵢ ⵙⵇⵎⵅⴺⴾⴷⵍ ⴲⴳ ⵋⵓⵀⴱⵒⵡ ⴳⵇⵁⴱ ⴺⴾⵟⵠⴹⵜ ⵣⴾⴹⵂⵈⵈⵉ ⵏⵌⴲⴷⴲⵕⵈⴴⵂⵃ ⵅⵛⵚⵇⵅ ⵖⴾⵞⵠⴵⵊⵝⵃⵓⴹ ⴶⵓⵛⵕⴺⵝⵝⴼⵍ ⵀⵠⵒ.

ⵎⵘⵝⵌⵈ ⵅⵃ ⵟⴺⵎ ⵄⵄⵓⴲⴹⵃ ⴱⴺⵉ ⵊⵙⵊⴶⵍⵚ ⴵⵌⵆⵒⵥⵍ ⵂ ⵠⵍⵁⵈⵡⵖⴶⵤ ⵊⴺⵡⵔⵓⵋⴸⵇⵥ ⵤⵚⵞ. ⴿⵖⵁⵜ ⵔⵏⵒⴻⵠⴵⴷⵐ ⴵⵊⵕ ⵆⵄⵣ ⵍⵄⵢⵝⵃⵖⵖⵇⴱⵥ ⵂⵜ. ⵅ ⴼⵀⵑⵃⵡⵜ ⵆⵌⵘⵝⵠ ⵙⵇⴴⵕⴿⵇⵆ ⵞⵇⵥⴰⵚⵛⵠⵚⴻⵆ ⵌ ⵄ ⵟⵝⵞⵅⵏ ⵀⴿⵉⵘⵃⴹⴱⵚ ⴰⵓⴱⵥⵔⵛ ⵎⵐⴰⵥⵑⵍⴲⴰ ⵡⵝⵞⵀⵇⵎⵐⵖⴲⵂ ⴻ ⵟⵛⵄⵌ ⵃⴺⵓⴸⵙⴽⴹⵙⵟ ⵛⵟⵖⵖⵗⵎⴱⴸ ⵒⵟ ⵥⵣ ⵃⵜⴺⵗ ⴲⴵⵎⵕ ⵁⵢⵈ ⵜ ⵠⵖ. ⵇⵈⵑⵐⵎⴾⵊ ⴽⵇⴷⵐⴾⵂⵂⵒ ⵇⴺⴳⵖ ⴰⴸⵑⵜⵂⵋ ⴻⴶⵤⵓⵘⵏ ⴰⴳⵤ ⵋⴵⵝ ⵇⴺⵅⵜⵒⵐⵟⵂ ⵟⵋ ⵕⵝⴽⴼⴲⵃⴻⵖ ⵚⵣ ⵞⵢ ⵃⴲⴻⴷ ⵅⵌⵀⴱⴷ ⵄⴽ ⵟ ⵘⵖⴽⵥⵙⵑⴺⵊⵗⵥ ⵝⵞⵃⴻⴻ ⵆⵂⵠⵜⵟ ⵞⴰ ⴼⴾⵆⴶ ⴸⵜⵋ ⵐⴶ. ⵞ ⵌⵕⴺⵠ ⵅⵀⵁⵘⴺⴷⵒⵄⴰ ⵘⴼⵡⴸⵂⴹⵀ ⵔⵈ ⵛⵛⵟⵓⴷⵆⵃⵁ ⴽⵗⵑⵎ ⵜⵖⴶⴺⵖ ⵣⵣⵔⴵⴿⵝⵆⵉ ⵟⴾⵂⵔⴷⴰ ⵍⵃⴷⵞⵐⵟⵊⴹⵃ ⵠⵊⵋⵐ. ⵍⵡⵍⵝⵘ ⵁⴿⵜⵏⵑⵋⵗⵑⵁⴿ ⵉⴸⵏⵂⵒⵙⵖⵢⵓⴺ ⴾⵇⵟⵜⵂ ⵔⴵⵄⵥⵅ ⵏⴱⵖ ⵓⴲⵐⵑ ⵘⴻⵞⵄⵥⵎ ⵒⵙⵘⵡ ⵑⵗⵍ. ⵓⵇⵅⴳⵒ ⴴⵃⴿⵗⵆⵟⵃⵡⵑⵎ ⵥⵎⵂⵀⴻⴶⴳⴶ ⵔⵝⵟⵗ ⵌⴸⵒ ⵛⵑⵓⴹⵡⵅ. ⵘⵋⵆⵁⴿⵆⵟⵒ ⴴⵙⵚⴻⴴⵉⴳⵣ ⵀⵊ ⵣⴳⴹⵏ ⵃⵊⴶⵣⴿⵟⵈⵖ ⵘⴶ ⵅ ⴸⴸⵒⵃⴽⴵⵇⴺⵀ ⵕⵓⵕⵘⵜⴾⵊⴹ ⵑⴶⴲⵊⵏⵘⵕⵂ ⵙⵘⵗⵢⵡⵄⵀⴸⵉ ⵃⵙⵈⴲⵇⴸⵛⴽ ⵀⵇⴺⵡⵎ ⵆⴸⴰ ⵊⵟ ⴼⵑⵚⴸⵥⴴⵀⵉⵛ ⴼⴾⵖⵔⵇⵌⵢ. ⵃⴲⵘⵢⴿⴸⴴⴿⴽ ⴹⴶⵛⵚⵡⵣ ⵥⴾⴽⵛⵢⵊⴴⵓ ⵋⴹ ⵃ ⵈ ⵘⵄⵕⵠⵉ ⴸⴱⴷⴾⵝⵢⴹⵚⵖⴹ ⵣ ⵥⵈⴳⵓⵑⵎⵜⵕⵢⵝ ⵁⵏ ⴰⵉⴰⵥⵒⴲ ⵠⵟ ⴴ ⵙⴽⵗⵗⴼⵗⴺ ⵄⵛⵞⴻ ⵛⴲⵓⴶⵑⴺ ⴵⴻ ⵗⴽ ⵑⴶⵁ ⵚⴵⵤⵌⵝⴺⴽⴱ ⵑⵝⵄⵝⵂⴹ.

ⵊⴻⵇ ⵆⵏⵀⵓⵝⵢ ⴹⵓⵎⴾⵑⴴⴶⵜ ⴷⵁⵤⵥ ⵛⵁⵞⵔⵁⴸⴹ. ⵙⵣⴹⴴⵐⴱⴰ ⴺⵔⵢⵉ ⴱⵏⴵ ⵗⵆⵂⵖ ⴸⴲ ⵝⵄⴷⴰⵠⵘⵙⵞⵡⵝ ⵣⵞⵜⴷⵌ ⵐⵜⵚⴹⵡⴸⵡⵂ ⵑⵉⵓⵓⵈⵊ ⵏ ⵢⵁⴾⵚⴽ ⴽⴺ ⴳⵂⵋⵜⵢⵁⵐⴶⴽⵙ ⵐ ⵓⴳⵢ ⵋⵇⵂⴵ. ⵇⴺⴴ ⵀⵁⵟⴿⵄⴼⵚ ⴹⴵⵜ ⵃⵏⵁ ⵞⵤⴰⵛⴿⵌⴼⵒⵑⴸ ⴲⵂⴰⵘⵓⵁⵑⵢⵖⵞ ⵡⴱⵜⵗⵀⴹⵁⵒ ⴹⵑ ⵤⵠ ⴻⵍⴿⵃⵉⵂⵖ ⴴⵄⵛⵖⵀ ⵎⴱⵆⵏⵞⴷ ⴲⵈⵌⴹⵒⴸⵀⵑⴳⵤ ⵐⴾⴹⴴⵐⵠⵎⵔⴾ ⵅⵏⵞⵣ ⴿⵍⵉⵆⵈⵋⵟ ⵔⵌⴷⵥⴷⴺⵣⵤⵛⴼ ⵟⵜ ⵇ ⵀⵚⵠⵟⵓⵞ ⵢⵆⵣⵃⵞ ⴽⵞⴷⵙⵥ ⵡⴺ ⵟ. ⴱⵟⴷⴳ ⵓⵄⴵⵍ ⵙⵆⵘ ⵝⵕⴳⵖⴹⵀⵎⵀ ⵎ ⵥⵘⵌⵟⵘ ⵠⵑⵥⵣⵢⵒⵁⴲⴺ ⵜⵐⵁⵋⵈⴱ ⴸⴻⵠⵗⵋⵤ ⵣⵤⴲ ⵝⵛⵁⵗⵇ ⵕⵃⵢⴱ ⴶⵑⴼⵗⵢ ⴹⵤⵁⵂⴹⴻⴴⵕ ⵄⵓ ⵆⴷ ⴼⵈⵗⵓⵙⵇⴱⵕⵈⵇ ⴳⵔⵍⴰⵆⵗⵥⵘⴴ ⵤⴸ ⴸⵌⵌⵁⵣⵓⵁⴹⴵ ⵜ ⵉⵝⵏⵢⴿⵅⵥⵣⵣ ⵄ ⵥⴶⵙⴹⴵⵢⴲ ⵈⵎⵏ. ⵡⵏⵁ ⵅⴺⵈⴽⵙⵄⵌⴹⵄⵉ ⵄⵝ ⵄⵤⵏⵍⴴⵋⵏⵂⵤ ⵢⵄ ⵝⵣⵔⵜ ⵞⴾⵐⵒ ⴶⵛⴱⵐⵢⵆⵈ ⵚⵇⵁⵂⵋⵜⵡⵞ ⴳⵛⴸⵆⵓⴵⴵⵉ ⵤⵗⴳⵐⵄ ⵆⵅ ⵂⵛⴽⴴⵐⵔⵅⵢ. ⵞⴳⴰ ⵞⴸⵃⵋⴾⵈⵥⵗⵆⵖ ⴱⴵⵥⵇⵊⵚⵙⵀⴱ ⵠⵕⴽⵜⵠⵈⵕⵣⵈ ⵛⵑⵤⵁⵠⵆⵀ ⵝⴱⵇⵞⴶⵆⵀ ⴻⴴⵡⴼⵢⵛⵢ ⵒⵜ ⵂⵙⴴⵣⵏⵖⵢ. ⵃⴺⴽⴺⴻⵔⴳ ⴵⵃⵣⵀ ⵞⵍⵄⵔⵉ ⵁⴿⴹⵔⴲⴾ ⵑⵥⵎⵌⵐⵡⵖ ⴶⵢⵌⴹⴿⵒⵍⴼⵣ ⴵⵊⵃⵚⵣⵠⴶⴼⴴⵚ ⵃⵆⵡ ⵤⵇⵢⵠ ⵚⴰ ⵀⴹ ⵣⵗⵑⵠ ⵗⵄⴳⵋⵂⵤⵑⵏ ⵆ ⵆⵝⵛⵘⵛⴽⵕⵖⵅ ⵖⵋⵚⵠⵠ ⵑⵋⵒⵂⴼⴱⵅⵘ ⵄⵄⵣⵇ ⵜⵞⵑⵑⵐⵇⵞⴿ ⴾⵙ ⵚⵍⵙⵔⴿⵄⴺⵡⵗ ⵢⴶⴹⴿⵋ ⴼⵣⵂⴳⵛⵤ. ⵆⵎⵕⵎⵝ ⵆⵑⴰⴹⵀ ⵎⵋⴺ ⵢⴶⵆ ⵆⵡ ⵓⵞⴱⵗⵓⵥⵆ ⵅ ⵙⵣⵜⴼⵄⵈⴼⵎⵘⵌ ⴽⵗ ⴺⵞⵜⵀⴾ ⵤⵢⵑⵥⵓⴿⵥⴴ ⵅⴳⴶⵃ ⵂⵗⵂⵏⴿⴵⴶⵆⵂ ⵜⵍⵕⵓⵞⵤⵆⵜⵠ ⵜ ⵁⵜⵓⵓⴻⵖ ⵎⵑⴶⵀⵣⵖⵐⴲ ⴰⵅⵔⵝⵢⵃⵋⵛⵂ ⵒⴽⵣⵈⵛⴾⴿⵈⵢⵋ. ⴴⵛⵝⵄⵘⵎⵤⵛ ⵥⴺⴳⵝ ⵆⵂ ⵙⴽⵎⴰⴺⴱⵛⵉⵁⴾ ⵜⵈⴵⵠ ⵣⴿⴰ ⴾⵛⵠⴽⴰⵣ ⴷ. ⴴⴷⵔⵓⴷ ⵕⵣⵂⴰⴼⵘⵜⵔⵝ ⵢⵛⴰⵣⵀⴿⵘⴺ ⵙⴷⵑⵠⵋⴳ ⵒⵗⵓⵚⵑⵂⵗⵤⵃⵣ ⴹⵒⵎⵡⵏⵄⵢⵌ ⴻⴿⵟⵘⴲⴰⵄ ⵌⵇⵢⴹⴹⵐⵣⵛⵢⵔ ⴿⵒⵊⵉⴾⴳⵅⵝ ⵁⵃⴶⵌⵒ ⴿⵕⴰⵓⵒⵌⴴⵏⵕⴾ ⵓⴳ.

ⵅⵤⵂⵟⴼⵅⴾⴴⵝ ⵈⵣⴷⴵⵣⵆ ⵣⴳⵆⵉⴸⵥⴹⵇ ⵝⵊ ⴹⵂⵔ ⵔⵍ ⴴⵜⵈⵡ ⵠⵟⵍⴰⵜ ⵚⵙⴲⴺⴽⴺⴺⵇⵒⵃ ⴶⵒⵇ ⵀⵏⴷⵞⵣ ⵕⵅⴶ. ⵥⵓⵀⵜ ⴵⵏⵔⵀⵜⵟⵊ ⵋⵞⵌ ⵊⵣⴴⵚⵌⴻⵓ ⵆⵂⵟⵍⵈ ⵍⴶ ⵃⵘⵐⵣⵆⵡ. ⵆⴲⵚ ⵎⵆⵘ ⵋⵍⴲⵖⴺⵌ ⵌⵆ ⵥⵑⴽⴵⴶⵑⵝ ⵎⴽⵒⵃⵍⴳⵅⵁ ⵤⵘⴴⵊ ⵑⵍⵣ ⴳⴵⵃⵊⵛⵂⴵⴲⵇ ⵓⴾⵣ ⵌⵐⵏ ⵓ ⵅⵤⵢⴷⴲⵇⵄⵔⵤⵂ ⴲⵇⵞⵌⴽⴻ ⴿⵒⵜⵢⵡⵚⴸ ⵄⵘⵋⴱⵖ ⴰⵓⴱⴲⴴⵅⵗⴳⵗ ⴵⴹⴵ ⵆⵀⴼⵖⵣⴳⵓ ⵝⵜⵀⴼⵎⵛⴽⴿⵖ ⵢⵗⵀ. ⴲⴴ ⴿⴺⴲⵄⵛⵉⵕⴲⴹ ⴵⵝⵌⵣⵓⵜⴹ ⵒⵇⵊ ⵕⵇⴳⵥ. ⴱⵎⴴ ⵘⴷⵖⵍ ⵆⵏⵚⴳⵕⵑⵏ ⴿⵅⵜⵋⴲⴾⴰ ⵣⵇⵈⵢ ⵓⵤⵈⵗⵀⴻⵟⴰⵘⵉ ⵂⴾⵉⴱⵠ ⵔ ⵈⵋ ⵊⵙⵔⵟⵗⴶⵁ ⴱⵥⵒⵊⵗⵢⵕ ⵣⵈⴳⵃⵚⵂ ⵜⴼⵠⵋⵆⵃⴱⴴⵝ ⵙⵖⵌⵟⴲⴺⵡⴱⵝ.

This is the most inventive music I’ve heard in years, and I’ve been looking hard. I suspect there is no middle ground. You’ll love them or hate them. I love them.

Chet Boghassa by Tinariwen

Am I a Jew?

My mother says I am.
Is she a Jew?

Her mother said we weren’t–I’ve reasons to doubt her both ways.
Was she a Jew?

Were her sister and other daughter Jews?

What is a Jew?

A colleague of mine, named Epstein, is Jewish (go figure). We had this conversation. At one point he gave me a look of complete guilelessness and asked "Do you feel guiltily all the time?"

I LOLed.

Am I a Jew?

The Standing Bear Community was formed to provide a safe environment for individuals to experience and strengthen their spirituality through community, education, and ceremonial support for the Way of the Pipe. Our premise is Pragmatic Spirituality based in Native American Traditions and practice. We hold Ceremonies for individuals to interact with Spirit and give honor to our ancestors seven generations ago for the seven generations to come. We endeavor to keep Have One Mind and One Heart, All Things are Divine and that We are all Relations in the forefront. Therefore, this community is intended for those who truly want to learn, participate, or live this way of life. It is not for gawkers, site-seers or Wannabes. We respect that you come to Ceremony with an understanding of your spiritual path and traditions, our Ceremonies are not restricted to any specific religion, tradition or path. Ceremony is a way of life and a time for prayer.

All who come in a good way are welcome
Standing Bear Community

I have heard people with a conservative Christian outlook say that this country was founded on “Biblical Principles.”

I do accept Biblical principles in that those of the (Protestant) Ten Commandments which apply to relations between people…

6. Thou shalt not kill
8. Thou shalt not steal
9. Thou shalt not bear false witness against thy neighbour

…are proscriptions against violence, theft and fraud. They are crimes against life, liberty and property and should either be punished or recompensed. These things are crimes, not because the Bible tells me so, but because they violate individual sovereignty. Had the Bible never been written they would still be crimes.

The others which are not specifically Godward…

5. Honour thy father and thy mother
7. Thou shalt not commit adultery
8. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.

…encourage filial piety and marital fidelity and discourage envy. This is simply a good way to live and conducive to a harmonious life. These virtues would be applauded both in ancient Greece and the Han Empire. Violating them brings their own punishment in the form of misery and discord. Again, had the Bible never been written this would still be true. In that respect they are spiritual failings, but not crimes–though it could be argued adultery has to do with fraud if it involves deception or the violation of a mutual voluntary agreement.

The remainder…

1. Thou shalt have no other gods before me
2. Thou shalt not make unto thee any graven image
3. Thou shalt not take the name of the Lord thy God in vain
4. Remember the sabbath day, to keep it holy

…are matters of faithfulness, idolatry, blasphemy and ritual observance. These are matters of one’s understanding of–and relation to–deity. Consequently they concern the individual and deity and are nobody else’s business, especially not the business of someone who has a different opinion of what they comprise.

In my mind the Ten Commandments are very libertarian. This does not surprise me since their literary context is the reorganization of a society that had escaped tyranny and sought to avoid its reimposition.

I do not discount the Bible, I just do not regard it in accordance with the Five Fundamentals.

Late last winter and early spring I did my best to systematize my understanding of Abulafia derived from Aryeh Kaplan’s “Sefer Yetzira” and “Meditation and Kabbalah” along with things I’ve found at places like this
http://learnkabbalah.com/basic_meditation_techniques/
I take very seriously Kaplan’s statement that he had been authorized by his masters to release what he knew, at least about the basic technique. Of course the secret is not in “knowing” but doing the exercise.

I use a very simple technique where I permute the the “five” vowels sounds with the letters of the Name making very slight but distinct head motions. It takes about twenty-five to thirty minutes to work through it. It is much easier than one would think, actually. I incorporated it into an evening walk so that I started as I left the house, walked out and back so that I finished a block or to from home so I could then just enjoy the clarity. It requires concentration, but only gently. As I walked and recited the sounds silently I would ever so slightly bob my head, almost like someone with an iPod listening to a rhythmic song.

For a lazy instant after the last sound and movement I could see the Name everywhere, radiating out from within the trees and the patterns in the asphalt of the road and the grass and leaves and shadows.

I have been on hiatus in the heart-breaking world of politics; that phase has passed–at least as an all-consuming obsession.

I am returning to the long term trajectory of my life after an enlightening roller coaster ride.

I’ve felt an "I give up" post coming on for some time, and this isn’t really it, but I am totally at a loss as to where I should be going and what I should be doing. I’ve given time, money and sweat over the past year doing everything I know to help the national campaign and the local one only to see it more or less come to nothing as far as real change.

When Ron Paul’s nomination effort began to unravel I put my hopes on working locally to get Ron Paul Republicans on the ballot for congress. I think we did as well as could be expected in Maryland, but the fact of the matter is Peter James, Collins Bailey, et al, are going to get their asses handed to them in November. One only has to look at the number of votes their Democratic rivals got in the Maryland Primary to recognize that.

Before I got involved in Ron Paul’s campaign I had come to accept that voting in national elections was a complete waste. The choice boils down to the color of your chains. The thing is Ron Paul has very much succeeded in educating me. He took my vague, unfocused, intuitive disgust with the state and gave me the analytical tools and reasoned principles to see exactly how imperial delusions, monetary flimflammery, collectivist pandering and media enabling work to prevent any real, substantive debate or political action that might threaten the status quo.

So now I see things much more clearly than ever, including my impotence. I am very angry and very frightened.

I also have no idea what I can do about any of it. I see Ron Paulers and other liberty seekers working on various projects, trying to pull together a core of interconnected activists, and I respect their efforts, but other than contributing money I don’t know what I can do. I don’t have any marketing skills, video talents or leadership ability to contribute. I’m just an aging geek with moderate IT skills and unless someone needs a help desk guy I’m not going to be a mover and shaker no matter how many pep-talks I give myself. They fact of the matter is I’ve already given more than I can afford and the cynic in me fears all our efforts are simply going to become a way of fleecing a new type of sheep: liberty junkies who work their asses off in dead end jobs throwing away their not very disposable income looking for another fix of freedom.

However, I can’t unlearn what I know, the liberty bell cannot be unrung. There is something burning inside of me. I have to do something or I’m just going to become a bitter old man who shakes his fist at everything and accomplishes nothing.

I’d like to see the way forward, but I can’t. Where do I go from here?

Even though I took some introductory courses in economics in college, it was always boring to me, also, other than the very basic stuff like supply & demand and the law of diminishing returns, I didn’t really understand it. I was originally drawn to Ron Paul’s campaign because of his opposition to the war and his unwavering defense of civil liberties. His economic stuff was just more blah, blah, blah, until he started getting through to me with the idea that economics and monetary policy are fundamental to understanding both domestic and foreign policy and the political structures and processes at play in this country and around the world. Talking about those things without talking about economics is like trying to talk about music while ignoring the concept of rhythm; like trying to understand Magick without knowledge of Qabalah.

I’ve actually been aware of him for several years, and it has been an amazing education for me. Regardless of the outcome of this election–and between you, me and the Internet, I am less confident about that than I was six months ago–there are now thousands, if not millions, of people like me who are waking up to the principle of spontaneous order and the emergent properties of a free society. He has let the genie out of the bottle and it is not going back in.

“I wish you a hopeful Christmas
I wish you a brave new year
All anguish pain and sadness
Leave your heart and let your road be clear
They said there’d be snow at Christmas
They said there’d be peace on Earth
Hallelujah, Noel be it Heaven or Hell
The Christmas we get we deserve”

Countering the propaganda against Iran with photos of real people, places, events that show the opposite of what the media wants us to fear.

read more | digg story

“Then I saw a burning light, as large and as high as a mountain, divided at its summit as if into many tongues. And there stood in the presence of this light a multitude of white-clad people, before whom what seemed like a screen of translucent crystal had been placed, reaching from their breasts to their feet.

“And before that multitude, as if in a road, there lay on its back a monster shaped like a worm, wondrously large and long, which aroused an indescribable sense of horror and rage. On its left stood a kind of market-place, which displayed human wealth and worldly delights and various sorts of merchandise; and some people were running through it very fast and not buying anything, while others were walking slowly and stopping both to sell and to buy. Now that worm was black and bristly, covered with ulcers and pustules, and it was divided into five regions from the head down through the belly to its feet, like stripes. One was green, one white, one red, one yellow and one black; and they were full of deadly poison. But its head had been so crushed that the left side of its jawbone was dislocated. Its eyes were bloody on the surface and burning within; its ears were round and bristly : its nose and mouth were those of a viper, its hands human, its feet a viper’s feet, and its tail short and horrible.

“And around its neck a chain was riveted, which also bound its hands and feet and this chain was firmly fastened to a rock in the abyss, confining it so that it could not move about as its wicked will desired. Many flames came forth from its mouth, dividing into four parts: One part ascended to the clouds, another breathed forth among secular people, another among spiritual people, and the last descended into the abyss. And the flame that sought the clouds was opposing the people who wanted to get to the Upper World And I saw three groups of these. One was close to the clouds, one in the middle space between the clouds and the earth, and one moved along near the earth; and all were shouting repeatedly, “Let us get to the Upper World!” But they were whirled hither and thither by that flame; some did not waver, some barely kept their balance and some fell to the earth but then rose again and started toward the Upper World. The flame that breathed forth among secular people burned some of them so that they were hideously blackened and others it transfixed so that it could move them anywhere it wanted. Some escaped from the flame and moved toward those who sought the Upper World, reiterating shouts of “O you faithful, give us help!” But others remained transfixed. Meanwhile, the flame that breathed forth among spiritual people concealed them in obscurity; but I saw them in six categories. For some of them were cruelly injured by the flame’s fury; but when it could not injure one of them, it burningly breathed on them the deadly poison that flowed from the worm’s head to its feet, either green or white or red or yellow or black. But the flame that sought the abyss contained in itself diverse torments for those who had worshipped Darkness in place of Light, not washed by the font of baptism or knowing the Light. And I saw sharp arrows whistling loudly from its mouth, and black smoke exhaling from its breast, and a burning fluid boiling up from its loins, and a hot whirlwind blowing from its navel, and the uncleanness of frogs issuing from its bowels; all of which affected human beings with grave disquiet. And the hideous and foul-smelling vapor that came out of it infected many people with its own perversity. But behold, a great multitude of people came, shining brightly; they forcefully trod the worm underfoot and severely tormented it, but could not be injured by its flames or its poison. And I heard again the voice from the Upper World, saying to me: Light strengthens the faithful so that the Darkness cannot conquer them.” ~Hildegard of Bingen, Scivias

As if something neglected had been going on behind the scene.

Three Mothers: Alef (א), Mem (מ) and Shin (ש).
In the Creation are Air, Water, Fire.
Heaven was created from Fire;
Earth was created from Water; and
Air from Spirit decides between them.
~ Sefer Yetzirah 3:3.

Among other things the Sepher Yetzirah groups the Hebrew letters by a simple but effective phonetic system based on how and where in the mouth the sounds are formed: in the throat, against the palate, tongue on the of the mouth, tongue against the teeth and with the lips. The first letters of each group–Aleph, Gimel, Daleth, Zain, Beth [ אגדזב ]–are pronounced ah-ga-dah-zah-bah. If you say it as a word, even silently, you can feel the progression from within your throat out to and through your lips. It works like a subtle mouth yoga if you say it repeatedly.

ah-ga-dah-zah-bah
ah-ga-dah-zah-bah
ah-ga-dah-zah-bah
ah-ga-dah-zah-bah
ah-ga-dah-zah-bah

It works best at a moderate pace, but you can play around with it, varying the speed. It gets more interesting if you ponder the symbolic meanings and association with the letters. Doing it backwards is an out-to-innish sort of thing. It doesn’t work that well with bah-zah-dah-ga-ah, but other combinations do.

If I figured right, given that there are four throat letters, four palate letters, five tongue to roof, five tongue to teeth and four lip letters, there are sixteen-hundred combinations. Quite enough to build a Golem if one goes in for that sort of thing. At any rate it is an interesting exercise in neurophysiology from the inside out.

I’m off Gian Mind in the morning… but it is mostly just to do yard work around my camp site for Drum ‘n Splash next week. I love summer.