This is one of my more oblique sorts of poems
it is connected to my sugar glider dreamtime and it is called:
To and Fro
Opinion
There is no
But why so
Might never be without the blow
Of anger the wind to and fro
A splendid thoroughfare
The word of a mare
Might have all money rare
If not for the spare
Unusual stare
The chocolate hurt
My teeth getting worse
Because of my promise
Whatever the weather I will not
Let another try relieve my
Polemic scrambled
Egg systemic
Mantra not tantric
Yet less underminded this
By uncertainty combined with
The Mono Sodium Glutimate
Feast upon my own self mate
For me alone to have known
Had a double running account flown
About where and when anybody had shown
To reconcile
Know all the while
My life saved
By my own grave
Is none too late
Was in and out
And overgrown
Not ever alone
But forever lesser known
Might I have been shown
In Ipswich the story
None to deny but me
Yet then one day did try
And fell out of the sky
A solitary death denied
That is to say
Today was the day
Upon which my play
Broke open the way
And concealed it fey
For when Death himself
Tried to kill me
And I accepted
Did it cause the prophesy
Of the end of death to be
Friday, November 30, 2007
Friday, November 23, 2007
This Mornings Poetry
Perhaps It Just Happens
Suspiciously
Perniciously
Sustained
Was the refrain
Against
How well ourselves maintained
When
They stole of us well
Our well-mindedness to tell
That when all human self
They had stole off our every shelf
If an animal's mind
Be all that is left in time
Then an animal's name we will take
And our mind animals will make
That their suspicions of us
Upon which basis
They stole our human nature
That of our animal self this status
In seeming to lack
Of human culture
By their thefts of
What their own fault upon us
Is that within which can we
Sustain only
Our certainty
They will become animals together with we
For suspiciously
They did this to me
They who tried to refute
That this can be
Current
Alternating
Current direct
Currency no get
My Current
There is a currency
That alternates
Of electricity
And other which directly
Delivers its energy
Yet of current
Will the currency
If for money be
Normally
Never possible by declining memory
Unles for protectinn Earth and her children it be
That to profit might well best need
That which we all need see
The flora and fauna
Of Earth's worst nature
Playing the part of its being
The only route of our delivery
For far better to see
Those living forms our minds resemble
When money made us unwell
Than to perceive
Only that money theives
So for the reality
Of every monetary currency
Know eternally
Will you need the tree
Suspiciously
Perniciously
Sustained
Was the refrain
Against
How well ourselves maintained
When
They stole of us well
Our well-mindedness to tell
That when all human self
They had stole off our every shelf
If an animal's mind
Be all that is left in time
Then an animal's name we will take
And our mind animals will make
That their suspicions of us
Upon which basis
They stole our human nature
That of our animal self this status
In seeming to lack
Of human culture
By their thefts of
What their own fault upon us
Is that within which can we
Sustain only
Our certainty
They will become animals together with we
For suspiciously
They did this to me
They who tried to refute
That this can be
Current
Alternating
Current direct
Currency no get
My Current
There is a currency
That alternates
Of electricity
And other which directly
Delivers its energy
Yet of current
Will the currency
If for money be
Normally
Never possible by declining memory
Unles for protectinn Earth and her children it be
That to profit might well best need
That which we all need see
The flora and fauna
Of Earth's worst nature
Playing the part of its being
The only route of our delivery
For far better to see
Those living forms our minds resemble
When money made us unwell
Than to perceive
Only that money theives
So for the reality
Of every monetary currency
Know eternally
Will you need the tree
Friday, November 16, 2007
The Ninth Post is a Poetry Host
As-Salamu'alaykum there is this idea in me today
Which I want to express of in a mindful way
Mindful of those who will read of
That to be certain the idea can be curtained
Unless within Islam you life is committed certain
Though to be a Muslim
Might not be what you need of
For there are enough of us
Already who honour Mohammed
That unless it is your want also to thus
Perhaps this idea
Will fill your dreams
Without consciousness of Islamic means
Bear with the certain lack
Of what is real faith in fact
If through repeats the money is at
While of its appearance
Truth be that
But in the balance to know how I have sat
Is the hope of other manifestations of life
And economic reality in far less strife
What manifests the appearance of
While in repeats our gold faith for belief
Was never the money story even when brief
So measure up this fact
Find one's own quality and quantity at
Through prayer for more accurate
Measure the work of Angels endeavour
To learn what it is that
Your labour owes the Earth for a fact
For Who Know Their Own Rare Fayre:
There are those who fared
By blaming who spared
Who refused not to blame
The Devil by name
While others who knew
Trusted their truth
Salvations new shoots
In the Devil's permanent roots
And in among were many other
All blaming each other
For blaming one another's
Method thus never recovered
The worth of the Kingdom of Earth
For the Kingdom of Jannah
Will never this rare be near Heaven
Of Who Profits from Greenhouse effect causing emissions:
The environmental conditions
Of no returning
From the abyss of
Their own continuing fortunes
For theirs is to realise
They played against the tide
Of evidence through left wing concerns
This climate need not change beyond
Those few degrees which
Will enable
Only new disease
With us all thus
Settling into
The diseases of
Being unable seek fault because
They moved too fast
In upon my past
That no chance even my farts
Moved to array
What their symptoms betray
What their perversions relay
Of naught but our own day
Is that they will learn
By their policing of
For what belief yearns
As though to know
And reality show
Was the criminal way
Is that they
Have had it their way
Proving today
Their only chance of
The survival we forever play
Is that of a delay
In their inevitable consequence
Of never again manifesting humanity
Since when world leaders
Find their way uncertain
Know its because
No longer to them can be curtained
The environmental conditions
Of no returning
From the abyss of
Their own continuing fortunes
For theirs is to realise
They played against the tide
So let your own self be lead by
Who is not of this world yet to die
Which I want to express of in a mindful way
Mindful of those who will read of
That to be certain the idea can be curtained
Unless within Islam you life is committed certain
Though to be a Muslim
Might not be what you need of
For there are enough of us
Already who honour Mohammed
That unless it is your want also to thus
Perhaps this idea
Will fill your dreams
Without consciousness of Islamic means
Bear with the certain lack
Of what is real faith in fact
If through repeats the money is at
While of its appearance
Truth be that
But in the balance to know how I have sat
Is the hope of other manifestations of life
And economic reality in far less strife
What manifests the appearance of
While in repeats our gold faith for belief
Was never the money story even when brief
So measure up this fact
Find one's own quality and quantity at
Through prayer for more accurate
Measure the work of Angels endeavour
To learn what it is that
Your labour owes the Earth for a fact
For Who Know Their Own Rare Fayre:
There are those who fared
By blaming who spared
Who refused not to blame
The Devil by name
While others who knew
Trusted their truth
Salvations new shoots
In the Devil's permanent roots
And in among were many other
All blaming each other
For blaming one another's
Method thus never recovered
The worth of the Kingdom of Earth
For the Kingdom of Jannah
Will never this rare be near Heaven
Of Who Profits from Greenhouse effect causing emissions:
The environmental conditions
Of no returning
From the abyss of
Their own continuing fortunes
For theirs is to realise
They played against the tide
Of evidence through left wing concerns
This climate need not change beyond
Those few degrees which
Will enable
Only new disease
With us all thus
Settling into
The diseases of
Being unable seek fault because
They moved too fast
In upon my past
That no chance even my farts
Moved to array
What their symptoms betray
What their perversions relay
Of naught but our own day
Is that they will learn
By their policing of
For what belief yearns
As though to know
And reality show
Was the criminal way
Is that they
Have had it their way
Proving today
Their only chance of
The survival we forever play
Is that of a delay
In their inevitable consequence
Of never again manifesting humanity
Since when world leaders
Find their way uncertain
Know its because
No longer to them can be curtained
The environmental conditions
Of no returning
From the abyss of
Their own continuing fortunes
For theirs is to realise
They played against the tide
So let your own self be lead by
Who is not of this world yet to die
Monday, November 12, 2007
POETRY
here are this morning's three poems from me
alike to any in me
these will become published here in Australia
with copyright to a.c.n. 123212671 pty ltd
and within the creative commons copyrighting of north America
these can be shared if:
Not-For-Profit;
Attribution is to me;
and No Derivatives are made;
Strange Policing But Seen
The police
Who assert
That if we have our own intelligence
And fail to be using it
To extract a capitalist
Profit
That we then must be
Showing signs of insanity
Are policing us seriously
Into their own insanity
Show up in their belief
That Marxist theory
Be realistically
A good line of thought
With which to hold
The rest of the community
To fault
While we the accountability
For the police
Have counted their own money upon
What it is we notice might be going wrong
That they dare not openly accuse us
Unless to disprove that their own song
Mysterious Faces of Political Disgraces
What happens when
The right wing
Of politics sing
That our own song
Of social justice long
As though theirs the key
To justice by democracy
Might it be
My own socialism
Their will be
The left wing
Shrouded in mystery
Condoning
The right wing’s work ethic integrity
For sure as the bone
Only by our expenditure known
Quality in which we earn money’s access
And its quantity
Relative
To our own well honed bones
Might our real politics be known
But unto whose throne
All those Australians not so well known
Whose efforts have been thus sown
The Play Of Making the World Be What We The Aborigine
Is the one idea
The frog could not swallow
But instead made him laugh
All the way to tomorrow
That with a great giggle
All the waters rained upon
One single thread strong
In our every song
Never just one lonely frog’s
Singalong
But of all of any of us mob
It is that one idea was
Always to have been
In every individuals
Mind clean
Its own sovereign domain
Even when our minds invaded lame
For the sovereign rules of the brain
Be permanently in tune with Earthly graves
That our one idea
In its multitude of expressions clear
To subvert
The invading culture
Until Aboriginal way it shows to us
Is that one idea
Which in one expression
Might never be without fear
Since at the men’s initiations
This way is steered
So while we still
Have commiserations
Upon the cultural expenses
Of getting a white fellow’s
Education
Let us also believe in those relations
Who found their own way
Through the white game
Did disprove of the worth in
That already today
It is whites who feel shame
From sharing blood with relations
Who passed as white in most of life stations
Until whiteness became
Also a part of
Our own black game
So let who wants to
Return of our contributions
Made into
This white invader’s culture
With its language so full of dogma
Let those of our relations
Who have done that passed as white
Return to black through reciprocal obligations
The Aboriginal-isation
Of the white world
Ready to trade in equality with
Our real cultural tradition
Permanently yet unchanged
For its tradition is
That of the integrity
Of the management
Of purposeful positive
Change
This the cultural survival game
The one idea that binds us
That many water drops
A puddle made
And many puddles a lake became
The red centre’s deserts
While drought the rest of each state
That we know even the weather sings with us mate
For the cultural survival
Of our country
Is the real need we each take
And to celebrate
Tiddalik’s lake
Already today
Is in every Australian school child’s
Repertoire of play
Those were the three composed on the train
And now at the computer
Another might make me more plain
But if
But if I became accused with
Stealing of cultural tradition
Only because by identification
My own
I can in fact stand in my animal self known
Then whose worth is
That accusation
And who did
Defame our Aboriginal tradition
By promoting that the falsification
Is by the white skin folk
Whose belief has already long become
By intermarriages with us oriented
Into having our own animal self
When among the police
Is any old false rendition
Of what might have once had meaning
In our Aboriginal way
Being sponsored today
As the stay out of jail play
To become educated into
Their own perverse innuendo
About what our animist belief had meant to who
And why it is yet today in Islam
Of the great exorcism
That will protect all our children
For that the beast of the Earth might yet thus be just
Is that we Aborigines today
Are both white and black plain
So to let us contribute
Back into black tradition
Once when we’ve accomplished
Accessing white institutions within its
Blacker measure
Is that if
The efforts at
Are what is accused of
Then have we won yet and but whom was it that lost
alike to any in me
these will become published here in Australia
with copyright to a.c.n. 123212671 pty ltd
and within the creative commons copyrighting of north America
these can be shared if:
Not-For-Profit;
Attribution is to me;
and No Derivatives are made;
Strange Policing But Seen
The police
Who assert
That if we have our own intelligence
And fail to be using it
To extract a capitalist
Profit
That we then must be
Showing signs of insanity
Are policing us seriously
Into their own insanity
Show up in their belief
That Marxist theory
Be realistically
A good line of thought
With which to hold
The rest of the community
To fault
While we the accountability
For the police
Have counted their own money upon
What it is we notice might be going wrong
That they dare not openly accuse us
Unless to disprove that their own song
Mysterious Faces of Political Disgraces
What happens when
The right wing
Of politics sing
That our own song
Of social justice long
As though theirs the key
To justice by democracy
Might it be
My own socialism
Their will be
The left wing
Shrouded in mystery
Condoning
The right wing’s work ethic integrity
For sure as the bone
Only by our expenditure known
Quality in which we earn money’s access
And its quantity
Relative
To our own well honed bones
Might our real politics be known
But unto whose throne
All those Australians not so well known
Whose efforts have been thus sown
The Play Of Making the World Be What We The Aborigine
Is the one idea
The frog could not swallow
But instead made him laugh
All the way to tomorrow
That with a great giggle
All the waters rained upon
One single thread strong
In our every song
Never just one lonely frog’s
Singalong
But of all of any of us mob
It is that one idea was
Always to have been
In every individuals
Mind clean
Its own sovereign domain
Even when our minds invaded lame
For the sovereign rules of the brain
Be permanently in tune with Earthly graves
That our one idea
In its multitude of expressions clear
To subvert
The invading culture
Until Aboriginal way it shows to us
Is that one idea
Which in one expression
Might never be without fear
Since at the men’s initiations
This way is steered
So while we still
Have commiserations
Upon the cultural expenses
Of getting a white fellow’s
Education
Let us also believe in those relations
Who found their own way
Through the white game
Did disprove of the worth in
That already today
It is whites who feel shame
From sharing blood with relations
Who passed as white in most of life stations
Until whiteness became
Also a part of
Our own black game
So let who wants to
Return of our contributions
Made into
This white invader’s culture
With its language so full of dogma
Let those of our relations
Who have done that passed as white
Return to black through reciprocal obligations
The Aboriginal-isation
Of the white world
Ready to trade in equality with
Our real cultural tradition
Permanently yet unchanged
For its tradition is
That of the integrity
Of the management
Of purposeful positive
Change
This the cultural survival game
The one idea that binds us
That many water drops
A puddle made
And many puddles a lake became
The red centre’s deserts
While drought the rest of each state
That we know even the weather sings with us mate
For the cultural survival
Of our country
Is the real need we each take
And to celebrate
Tiddalik’s lake
Already today
Is in every Australian school child’s
Repertoire of play
Those were the three composed on the train
And now at the computer
Another might make me more plain
But if
But if I became accused with
Stealing of cultural tradition
Only because by identification
My own
I can in fact stand in my animal self known
Then whose worth is
That accusation
And who did
Defame our Aboriginal tradition
By promoting that the falsification
Is by the white skin folk
Whose belief has already long become
By intermarriages with us oriented
Into having our own animal self
When among the police
Is any old false rendition
Of what might have once had meaning
In our Aboriginal way
Being sponsored today
As the stay out of jail play
To become educated into
Their own perverse innuendo
About what our animist belief had meant to who
And why it is yet today in Islam
Of the great exorcism
That will protect all our children
For that the beast of the Earth might yet thus be just
Is that we Aborigines today
Are both white and black plain
So to let us contribute
Back into black tradition
Once when we’ve accomplished
Accessing white institutions within its
Blacker measure
Is that if
The efforts at
Are what is accused of
Then have we won yet and but whom was it that lost
Saturday, November 10, 2007
Why Islam never deserved the reputation of terrorisation
This post is being motivated by immediate self interest. I am myself under suspicion from a number of different policing organisations. Not because I pose any real threat to the public, to myself, or to any individual; but because the politicians whom regulate the police through legislative measures, and funding, are biased against folk who believe as I believe.
I will say upfront that the police are notably oblivious to the fact of my credibility in many Muslims contexts, for speaking and writing against terrorism. However, since that reputation is rather being kept anonymous, while my "curaezipidrid" name reputation has been bizarrely misinterepreted, by police and also by those Muslims whom do not believe in every AHadith; I ought to openly here provide the details of what it is that I genuinely believe.
First it is that I believe in Shari'ah and I believe that Shari'ah defines suicide as an illegitimate method of war.
Second it is that I can assert that Judaic thought also supports war as a method when there is need; and that is clearly identified throughout the old testament.
Third it is that Jesus did not actually at any point make any impression that his teaching was for Humanity to always only prevent war being used as a method. He taught us rather of the need for soldiers to die as he.
What I believe in respect of what makes any war legitimate, is that the will of Allah/One God, must be present; and for that willingness to be validated, there needs to manifest a voluntary army.
War by conscription is illegitmate in Kabbalah and Shari'ah. War which is fought by men whom only fight because they are being paid in money to fight is illegitimate in Kabbalah and Shari'ah.
This is because the directive of religious teaching towards the method of war, is for situations in which the men are in despair of any preferable method to war. That happens when men are being prevented from protecting their wives; and/or when mothers are being prevented from protecting their children. Thus the cause of war is clearly that of the mother being prevented from protecting her children, because when a wife is not able to be protected, it is most often because she is willing herself to take very great risks to assert her need to protect her children.
Clearly for a war to be entered into, by the willing nature of the war being regulated through God's will, and thereby it being a war which is fully accountible, there needs to be a social situation in which an army can be raised of men (and perhaps also those women whom, alike to many prostitues, still forgive towards the future rather than the past as is more healthy for women) whom will fight. So the social conditions of the family experience need to be such that war will not worsen those social conditions.
As for the fact of armise of terrorists being active in the world, I want to explain that they methodology is permanently doomed, because they definitively rely upon causing a worsening of the conditions in which war can be legitimised.
Now that I have explained my real belief, I need to say a little in my own defence.
I have a family court case that arose out of a situation in which my children had been visiting with their father for five months and were due to return to me. Previous to that the children had been with me as their primary care giver since birth, and had only seen their father for a few days in the year for the previous three and half years, which is why I had said yes to their visit with him for so long. I needed only really one month to myself, but their father had expressed a want to start the children in a school near to his house. When it was the agreed time at which the children were to return to me, their father suddenly refused, and started to make an accusation against me of paeophilia, which is totally unfounded. He illustrated his accusation to the court by the example of my reminding my sons to remember a toilet wudhu. For those who do not know, that is a rinsing of the gential area under cold water, or otherwise cleansing it (smoke or clean soil can also be used), while internally regarding yourself and your bodily experienced to be committed to Allah. Previously I had asked my children's father to help teach the children the habit for every time they use the toilet, and he had agreed. His case in the family court is relying upon defining myself as insane only because I have connections with the Aboriginal community, among whom there is recognition of my own self as also having Aboriginal ancestry, even though my ancestors "passed as white" for as many as five generations.
Within this legal situation, I had at first assumed it would prove very easy to prove my innocence and obtain the return of my children to my own custody. But it happened that the police intervened on the children's father's side at the outset, and they seem to be avowed to prove themselves to have been correct. The police do not seem to notice that I have made overt efforts to inform them that I will not hold it against them that their original mistake happened; but rather they have been pursuing a course of attempting to prove that I am guilty of things which are totally impossible for myself to have been involved with.
They have me under suspicion for child pornography and terrorism. Any Muslim will known how absolutely absurd the situation is.
Twice I have written a letter to my local member of the Queensland State Parliament about the situation, since, from October 2003, until January 2007, under-funded through legal aid to manage the case. Funding was available only for a conference, not a hearing, and the children's father would not go to conference. The first letter, to Anna Bligh, was not answered. The second letter, after a move of house, to Anastacia Pulaczski referred me back to the legal aid office.
When I wrote to Anastacia it was after meeting her at a public meeting, and I informed her that I am a Muslim. I tried to also inform her in that letter, that the situation had a potential to become inflamatory among the Muslim community, and so it would be best for the situation to be resolved expediently without me needing to ask the Muslim community for support in my case. I also gave her advice about working with the Muslim community in general, and so that it should never arise that there are bad relations between the Australian Goverment and Muslims. But it recently came to my notice that the police whose surveillance I am under, have taking the letter to have been a threatening letter. As though I was trying to threaten the Queensland state government in an act of terrorism. The police have also been policing me in a way that has made it extremely difficult to associate with other Muslims. Also difficult to associate with the local Aboriginal community, and difficult to associate with any socialists.
All that I will further say here about this situation, is that if the Australian police become known to have been preventing the interpretation of Qur'an in which Human society can prevent overloading the atmosphere with too many greenhouse causing gas emissions, . . . ..... it won't be me who needs to make a threat.
“Lose it” instructs what but
A poem born in the frustration of being policed by those whom presume to be able to force me into insanity simply by instruction to lose it, lose that object of their sentence that is.
Lose it they say
But what
To lose did they wed
Since all my sanity
Was already
Stolen from me
And yet remains
Mine and no one who claimed
Of me being insane
Can have taken my real sanity away
That lose what
Must I ask
To who continue to mask
My reality
With their own absurd formality
In which their evidence is
Not what it might be imagine as
But of the multitude of failure in magnitude
Of records kept in memory’s fortitude
That the beginning they tell is well
And the ending not so yet to fell
Is that they blacked out the whole middle
That where they end it
Might not be what reality ends with
So let me warn thus
To whom continue assert the mask
Of their right to hate
What can be proven correct
By denying reality
Its full evidence
I am not the terrorist
Nor prostitute
Nor pornographer
Nor child rapist
They’ve accused me with
But just my own real self
Accommodating all their assertions of else
In my own way collecting
Real evidence
Wondering why it is
That being policed seems to be meaning
Being instructed to lose it if
You happen to witness . . .
I will say upfront that the police are notably oblivious to the fact of my credibility in many Muslims contexts, for speaking and writing against terrorism. However, since that reputation is rather being kept anonymous, while my "curaezipidrid" name reputation has been bizarrely misinterepreted, by police and also by those Muslims whom do not believe in every AHadith; I ought to openly here provide the details of what it is that I genuinely believe.
First it is that I believe in Shari'ah and I believe that Shari'ah defines suicide as an illegitimate method of war.
Second it is that I can assert that Judaic thought also supports war as a method when there is need; and that is clearly identified throughout the old testament.
Third it is that Jesus did not actually at any point make any impression that his teaching was for Humanity to always only prevent war being used as a method. He taught us rather of the need for soldiers to die as he.
What I believe in respect of what makes any war legitimate, is that the will of Allah/One God, must be present; and for that willingness to be validated, there needs to manifest a voluntary army.
War by conscription is illegitmate in Kabbalah and Shari'ah. War which is fought by men whom only fight because they are being paid in money to fight is illegitimate in Kabbalah and Shari'ah.
This is because the directive of religious teaching towards the method of war, is for situations in which the men are in despair of any preferable method to war. That happens when men are being prevented from protecting their wives; and/or when mothers are being prevented from protecting their children. Thus the cause of war is clearly that of the mother being prevented from protecting her children, because when a wife is not able to be protected, it is most often because she is willing herself to take very great risks to assert her need to protect her children.
Clearly for a war to be entered into, by the willing nature of the war being regulated through God's will, and thereby it being a war which is fully accountible, there needs to be a social situation in which an army can be raised of men (and perhaps also those women whom, alike to many prostitues, still forgive towards the future rather than the past as is more healthy for women) whom will fight. So the social conditions of the family experience need to be such that war will not worsen those social conditions.
As for the fact of armise of terrorists being active in the world, I want to explain that they methodology is permanently doomed, because they definitively rely upon causing a worsening of the conditions in which war can be legitimised.
Now that I have explained my real belief, I need to say a little in my own defence.
I have a family court case that arose out of a situation in which my children had been visiting with their father for five months and were due to return to me. Previous to that the children had been with me as their primary care giver since birth, and had only seen their father for a few days in the year for the previous three and half years, which is why I had said yes to their visit with him for so long. I needed only really one month to myself, but their father had expressed a want to start the children in a school near to his house. When it was the agreed time at which the children were to return to me, their father suddenly refused, and started to make an accusation against me of paeophilia, which is totally unfounded. He illustrated his accusation to the court by the example of my reminding my sons to remember a toilet wudhu. For those who do not know, that is a rinsing of the gential area under cold water, or otherwise cleansing it (smoke or clean soil can also be used), while internally regarding yourself and your bodily experienced to be committed to Allah. Previously I had asked my children's father to help teach the children the habit for every time they use the toilet, and he had agreed. His case in the family court is relying upon defining myself as insane only because I have connections with the Aboriginal community, among whom there is recognition of my own self as also having Aboriginal ancestry, even though my ancestors "passed as white" for as many as five generations.
Within this legal situation, I had at first assumed it would prove very easy to prove my innocence and obtain the return of my children to my own custody. But it happened that the police intervened on the children's father's side at the outset, and they seem to be avowed to prove themselves to have been correct. The police do not seem to notice that I have made overt efforts to inform them that I will not hold it against them that their original mistake happened; but rather they have been pursuing a course of attempting to prove that I am guilty of things which are totally impossible for myself to have been involved with.
They have me under suspicion for child pornography and terrorism. Any Muslim will known how absolutely absurd the situation is.
Twice I have written a letter to my local member of the Queensland State Parliament about the situation, since, from October 2003, until January 2007, under-funded through legal aid to manage the case. Funding was available only for a conference, not a hearing, and the children's father would not go to conference. The first letter, to Anna Bligh, was not answered. The second letter, after a move of house, to Anastacia Pulaczski referred me back to the legal aid office.
When I wrote to Anastacia it was after meeting her at a public meeting, and I informed her that I am a Muslim. I tried to also inform her in that letter, that the situation had a potential to become inflamatory among the Muslim community, and so it would be best for the situation to be resolved expediently without me needing to ask the Muslim community for support in my case. I also gave her advice about working with the Muslim community in general, and so that it should never arise that there are bad relations between the Australian Goverment and Muslims. But it recently came to my notice that the police whose surveillance I am under, have taking the letter to have been a threatening letter. As though I was trying to threaten the Queensland state government in an act of terrorism. The police have also been policing me in a way that has made it extremely difficult to associate with other Muslims. Also difficult to associate with the local Aboriginal community, and difficult to associate with any socialists.
All that I will further say here about this situation, is that if the Australian police become known to have been preventing the interpretation of Qur'an in which Human society can prevent overloading the atmosphere with too many greenhouse causing gas emissions, . . . ..... it won't be me who needs to make a threat.
“Lose it” instructs what but
A poem born in the frustration of being policed by those whom presume to be able to force me into insanity simply by instruction to lose it, lose that object of their sentence that is.
Lose it they say
But what
To lose did they wed
Since all my sanity
Was already
Stolen from me
And yet remains
Mine and no one who claimed
Of me being insane
Can have taken my real sanity away
That lose what
Must I ask
To who continue to mask
My reality
With their own absurd formality
In which their evidence is
Not what it might be imagine as
But of the multitude of failure in magnitude
Of records kept in memory’s fortitude
That the beginning they tell is well
And the ending not so yet to fell
Is that they blacked out the whole middle
That where they end it
Might not be what reality ends with
So let me warn thus
To whom continue assert the mask
Of their right to hate
What can be proven correct
By denying reality
Its full evidence
I am not the terrorist
Nor prostitute
Nor pornographer
Nor child rapist
They’ve accused me with
But just my own real self
Accommodating all their assertions of else
In my own way collecting
Real evidence
Wondering why it is
That being policed seems to be meaning
Being instructed to lose it if
You happen to witness . . .
Tuesday, November 6, 2007
Reading Me
You are probably about to hate me for this. Probably, possible, quite likely in real need, as I know about my real need to eventually get around to editing much of my work in all the obvious places. This fact, that is, of much of my writing in my weblogs being as yet un-edited, or under-edited.
There is the reason of wanting to use the copyright property available through publishing in the internet, well before I am fully ready to invest in print media publishing, including the investment of sending my work into a publishing house often enough. Anybody who might like to make a derivative of my work can ask me through the site e-mail address which is curaezipirid.matildaswaltz@google.com. The copyright principal I am applying is that which is law in the USA and known within creative commons agreements as: not allowing derivatives without permission; not allowing copies if for monetary profit; not allowing any use of without attribution to my own self. But that is really only a small part of the reason.
The other reason I have for making unedited work available, (apart from general and random bravado)(and apart from assuming an interested readership exists), is because of a real academic level of interest in the linguistic analysis of my language forms as the words first flow out from me.
My mind is trained into the patterns of indigenous Australian languages, but I know only English words, am practised in speech only through English grammar, and have only ever read English texts. I listen to Arabic, and also indigenous languages, and can even dream in those speech forms, though at times I wake up wondering what I have been talking about in my dreams. Thereby I am asserting that my juxtaposition of an academic failing to edit, with a real urgent need for my words to be asserted into the public domain, has the equivalent of an approach to a new lingistic form of written English grammar.
Let me explain a bit about Aboriginal grammar. A sentence can be endlessly long.
This is because what differentiates subject from object is a word suffix. I expect that Arabic speakers will relate to this concept very well, since Qur'an is more or less only one sentence also. Yet while Aboriginal languages are extremely exacting about differentiating subject from object, Qur'an at times seems to be letting anybody who reads it chose for themself what is subject and what object. Thus what you really believe in is your own key to it.
(a fact which modern linguists seem to have failed to analyse)(about which I might assert that the french model, in which the study of linguistics as an independant social science, might have been a little biased against Islam in fact, evidenced potentially in that Rosicrucian craft of Masonry, which Qur'an warns us against, began also in france)
For those whom are not sensible to the huge wealth of speech forms available in Aboriginal languages and Arabic, here let me try to demonstrate the example of English placed into a readable pidgin.
There is a real worth in my very long sentences being enabled since these sentences are alike to being a neat example of how the grammar of Aboriginal Australia is both evaluative and non-judgmental, which is through the existance of transitive and intransitive forms of words, in which any word can alter its relationship with any other word through what sort of suffix is given to it and whether that suffix is an activity statement or a receiving sort of adjustment, thus enabling each and every sentence to be let to become reorganised into any sequence of basic words naming the world, since by suffix presence alone, those suffixes at times seeming alike being only joining particles, we learn to know what is the active presence and what is being acted upon, in which this sentence could potentially be proven to be an example of the sentence this is being and which I am engaged in the authorship of.
The question is: was I doing the sentence or the sentence doing me?
How am I going with sustaining a grammar which is readable within English language custom and thus the logic of an English speaker's mind? (apart from arrogantly that is)
I have written a few different discourses about these language forms, one which is at present submitted to the Meanjin journal, and another which is the introduction of my poetry book named Toast Dreams and Cups of Tea and the Seams of Time: a version of The Christmas Which Never Came.
If you want to buy a copy of that book, with its poetry testing the bounds of these grammar forms, try either leaving a message for me through the internet, or writing to me at PO Box 6113, Fairfield, QLD 4103. The book costs $35- AUS plus postage for a handbound edition, and may also soon become available through the lulu print-on-demand service, where already another version of The Christmas Which Never Came might making an intermittent appearance.
The Christmas Which Never Came is a title associated with a whole collection of various pieces of writing I have been working at, on and off, over the past five years. Only for the past eighteen months have I been sizing up the situation of making a career out of publishing some of it. However I suspect that many of the now existing drafts of the essays and poems which I have been working at, will eventually reforge into a series or collection within that basic working title. Many are already available here through this weblog, mainly through links to other weblogs. Obviously, some parts are more readable than others, but what any discerning reader might notice, is that I have been less inclined to work towards editing the parts of my writing which could have caused a problem for me if the police had decided to try to charge me with sedition under the new Australian anti-terrorism legislation. I left those parts in the stream of consciousness type form, not because I wanted to let the police imagine that I am only a harmless nutter,(although they have been imagining that I am somewhat too far gone through the mill of crime underworld sorts of false initiations to have any of my own sanity left), but because the process of begining working to edit those essays, was being so heavily policed that it seemed best to just let go. I have only lost two USB flash drives out of public libraries to strangers with military hair cuts, and rather it might not be another one. You could aid me in that by buying one of my books to help me pay for a computer at home if you are so inclined.
The company which I own 50% of the shares of, and which so far auspices me as a publisher, is fully shari'ah compliant, including the worth of Islam in enforcing that the economy should not enable and not cause interest/profit/changes-in-value-of-money-which-has-been-exchanged-once-at-a-set-rate. Thus we are fully committed that any commerce we engage in within a capitalist economy will be counter balanced through the Islamic principal of Zakat. However, owning a propriety limited company still places me within the realm of being an accumulator of capital, in which I am fully accountible to Allah. To date we own only one gold bracelet, a trade mark, copyright to my writing, and a few staplers; and all our income is from my own Zakat, paid from the income of an Australian government pension. I am wondering if there will be any difficulty with comprehension of the language of our minuted resolutions; but all lawyer's use of the English language is already well renown for its variable grammar, and particle/preposition, says, juxtapositioning meaning into indeterminable contrasting buffooning of whom the doer might or might not have been. The sentence or the writer or the defendant or the court process or the government or the citizens, since somebody had to do it; or did they?
and salam
There is the reason of wanting to use the copyright property available through publishing in the internet, well before I am fully ready to invest in print media publishing, including the investment of sending my work into a publishing house often enough. Anybody who might like to make a derivative of my work can ask me through the site e-mail address which is curaezipirid.matildaswaltz@google.com. The copyright principal I am applying is that which is law in the USA and known within creative commons agreements as: not allowing derivatives without permission; not allowing copies if for monetary profit; not allowing any use of without attribution to my own self. But that is really only a small part of the reason.
The other reason I have for making unedited work available, (apart from general and random bravado)(and apart from assuming an interested readership exists), is because of a real academic level of interest in the linguistic analysis of my language forms as the words first flow out from me.
My mind is trained into the patterns of indigenous Australian languages, but I know only English words, am practised in speech only through English grammar, and have only ever read English texts. I listen to Arabic, and also indigenous languages, and can even dream in those speech forms, though at times I wake up wondering what I have been talking about in my dreams. Thereby I am asserting that my juxtaposition of an academic failing to edit, with a real urgent need for my words to be asserted into the public domain, has the equivalent of an approach to a new lingistic form of written English grammar.
Let me explain a bit about Aboriginal grammar. A sentence can be endlessly long.
This is because what differentiates subject from object is a word suffix. I expect that Arabic speakers will relate to this concept very well, since Qur'an is more or less only one sentence also. Yet while Aboriginal languages are extremely exacting about differentiating subject from object, Qur'an at times seems to be letting anybody who reads it chose for themself what is subject and what object. Thus what you really believe in is your own key to it.
(a fact which modern linguists seem to have failed to analyse)(about which I might assert that the french model, in which the study of linguistics as an independant social science, might have been a little biased against Islam in fact, evidenced potentially in that Rosicrucian craft of Masonry, which Qur'an warns us against, began also in france)
For those whom are not sensible to the huge wealth of speech forms available in Aboriginal languages and Arabic, here let me try to demonstrate the example of English placed into a readable pidgin.
There is a real worth in my very long sentences being enabled since these sentences are alike to being a neat example of how the grammar of Aboriginal Australia is both evaluative and non-judgmental, which is through the existance of transitive and intransitive forms of words, in which any word can alter its relationship with any other word through what sort of suffix is given to it and whether that suffix is an activity statement or a receiving sort of adjustment, thus enabling each and every sentence to be let to become reorganised into any sequence of basic words naming the world, since by suffix presence alone, those suffixes at times seeming alike being only joining particles, we learn to know what is the active presence and what is being acted upon, in which this sentence could potentially be proven to be an example of the sentence this is being and which I am engaged in the authorship of.
The question is: was I doing the sentence or the sentence doing me?
How am I going with sustaining a grammar which is readable within English language custom and thus the logic of an English speaker's mind? (apart from arrogantly that is)
I have written a few different discourses about these language forms, one which is at present submitted to the Meanjin journal, and another which is the introduction of my poetry book named Toast Dreams and Cups of Tea and the Seams of Time: a version of The Christmas Which Never Came.
If you want to buy a copy of that book, with its poetry testing the bounds of these grammar forms, try either leaving a message for me through the internet, or writing to me at PO Box 6113, Fairfield, QLD 4103. The book costs $35- AUS plus postage for a handbound edition, and may also soon become available through the lulu print-on-demand service, where already another version of The Christmas Which Never Came might making an intermittent appearance.
The Christmas Which Never Came is a title associated with a whole collection of various pieces of writing I have been working at, on and off, over the past five years. Only for the past eighteen months have I been sizing up the situation of making a career out of publishing some of it. However I suspect that many of the now existing drafts of the essays and poems which I have been working at, will eventually reforge into a series or collection within that basic working title. Many are already available here through this weblog, mainly through links to other weblogs. Obviously, some parts are more readable than others, but what any discerning reader might notice, is that I have been less inclined to work towards editing the parts of my writing which could have caused a problem for me if the police had decided to try to charge me with sedition under the new Australian anti-terrorism legislation. I left those parts in the stream of consciousness type form, not because I wanted to let the police imagine that I am only a harmless nutter,(although they have been imagining that I am somewhat too far gone through the mill of crime underworld sorts of false initiations to have any of my own sanity left), but because the process of begining working to edit those essays, was being so heavily policed that it seemed best to just let go. I have only lost two USB flash drives out of public libraries to strangers with military hair cuts, and rather it might not be another one. You could aid me in that by buying one of my books to help me pay for a computer at home if you are so inclined.
The company which I own 50% of the shares of, and which so far auspices me as a publisher, is fully shari'ah compliant, including the worth of Islam in enforcing that the economy should not enable and not cause interest/profit/changes-in-value-of-money-which-has-been-exchanged-once-at-a-set-rate. Thus we are fully committed that any commerce we engage in within a capitalist economy will be counter balanced through the Islamic principal of Zakat. However, owning a propriety limited company still places me within the realm of being an accumulator of capital, in which I am fully accountible to Allah. To date we own only one gold bracelet, a trade mark, copyright to my writing, and a few staplers; and all our income is from my own Zakat, paid from the income of an Australian government pension. I am wondering if there will be any difficulty with comprehension of the language of our minuted resolutions; but all lawyer's use of the English language is already well renown for its variable grammar, and particle/preposition, says, juxtapositioning meaning into indeterminable contrasting buffooning of whom the doer might or might not have been. The sentence or the writer or the defendant or the court process or the government or the citizens, since somebody had to do it; or did they?
and salam
What Muslims might need to know about this web log.
As-Salamu'alaykum Sisters, and Brothers,
My name is Rebecca Copas, and you might be more likely to have noticed me as somewhat of an oddity, than have been formally introduced to me.
I converted formally only in 2005, but have been in prayer with the Ummah since 2001. What lead me into Islam was my experience as a teenager of attending a Corroboree, which was work made by traditional Aboriginal communities, which include many whose ancestors long ago converted to Islam. The work of that Corroboree is for re-building and sustaining traditional Kinship. Kinship is the term anthropologists gave to Aboriginal concepts of Ummah. So I have been bound in obligations, since January 1988, to work towards uniting the Ummah.
Following those obligations lead me in all sorts of directions which are not all discernable as related to Islam. I was first lead to join a group named Women Against Racism. I was lead to join the City of London Anti-Appartheid Group in London, which did the picket of the South African Embassy in Trafalgar square. I was arrested during the poll tax riot in Trafalgar Square, for protesting the taxing of democratic processes, and charged with violent disorder, which I was then later acquited from by a jury who observed that I was not the person in the photographic evidence which the police provided. So now, as a Muslim, it is that I tend to attract overt undercover policing attention, and my way of dealing with that is to have conversations with those who are only doing their job by observing me. I have no reason to fear them since I am at all times a law abiding person.
Eventually I accessed an allegory based in a tradition of the middle east, which connects with an esoteric school in Bagdad, but is mostly associated as being Sufi. After entering the Ummah through that method, I became quite sad about not having been adequately meeting my obligations in the Aboriginal community. I did not immediately recognise that I had entered into an Islamic tradition, and my first Ramadan of fasting, was through a sudden and inexplicable fear of eating, rather than a conscious decision to fast for Ramadan. Then I made a strong commitment to the Corroboree I had attended in 1988, and became blessed in a huge recovery of my health, after which I realised that I had been becoming a Muslim. Eventually another Muslim asked me if I am a Muslim, and when I said that I believe in everything Muslims believe in, he advised me that I had better make that my public face by expressing my self as a Muslim. So here I am, a Muslim.
This web log, is aligned with the very unusual methodology which enabled myself to become a Muslim.
It is not the teaching method most often preferred by the modern Muslim mainstream, yet is intrinsically connected with one of the seven traditional expressions of Arabic pronunciation in Qur'an. I am using the teaching experience which I found most beneficial for myself, as I was trained to think in the mindset of the dominant western European cultural paradigm. The success of that teaching method depends entirely on the strength of the allegory in which it is placed. Different allegories are more or less effective in different times and places. I am placing the tradition of using allegory as a teaching method, within that one of Islam's traditions through which any other of the schools learning sequences can bear fruit. The sounds in Qur'an which suit my ear are those which are lower and more gutteral, and then equivalently also finer to the ear at times. Those sounds suit my complex personality, and match to my own birth place in Armidale NSW. The Songline, (as we Aborigines call ley lines), (or Dreamlines), which I am born into, is that one whose story is the feminine version of Yusuf. aka Joseph whose coat/shirt is multicoloured. Here in Australia it is the story of the Rainbow Serpent, and among traditional Aborigines, I am reguarded to be the owner of a considerable cultural responsiblity for having developed a modern form of the rainbow serpent story. My health recovery exemplifies the passage of the Rainbow Serpent, in arising out of the depths of the water where the Koopoo the Kangaroo once dived into a pool he had dug too deep while on the run from the dogs. Koopoo is the characterisation of Yusuf's story at Katherine Gorge in the Northern Territory. After Koopoo turns into the Rainbow Serpent, a black headed snake appears on the rocks above the river, and then a wallaby.
In 2002 I travelled into my home town up the MacLeay river valley, and after a difficult and dangerous journey, (taking the back roads), at the top I saw a red bellied black snake and a wallaby of a species which is under protection to prevent its extinction. That information names much about my character within Aboriginal culture; and if you were to study the life cycle of those animals you can learn also about my weaknesses and strengths.
I also own the Dreaming (the responsibility for the transition of stories into modern contexts) of black goanna, of a turtle, of a pelican, and overall I belong in an Emu clan, through the tradition of patriachs in Aboriginal culture. But I have one other very special Dream I own also, which is the sugar glider. This is how I can be recognised within the Aboriginal tradition. I am allowed to use the name nungarrayi after my name, because I am recognised within traditional Kinship groups as owning reputable self knowledge within the story of a nungarrayi girl. So in many contexts I write my name Rebecca Copas nungarrayi. In fact, it turns out that nungarrayi is a name which can be translated into English as Rebecca or Rebekah, into Arabic as Rabia, and into Hebrew as Rivaq, since the story of every nungarrayi is true to that of Rebecca, as she is known to be the daughter in law of Abraham.
The information I am giving about my story is what validates me as a teacher of culture within the Aboriginal tradition. It is much more difficult for me to receive that same degree of validation among Arabic speakers usually, but not always; and I guess that one day Arabic comprehension will be among the skills I can share. I tend to comprehend parts of Arabic speech already, though I can not say what I want to express in Arabic. Also I have no education in the use of the correct spelling etc. But I listen to Qur'an in Arabic more so than in English.
This particular weblog might seem to be unaligned with most of the modern methods of teaching in Islam. However it is aimed in the first place towards English speaking persons who have lived a similar lifestyle, and have similar experiences to my own. All I can teach is what I know, and so I provide access for other persons alike to myself, to the way I found myself in Islam. Truly I try hard not to be offensive to other Muslims, however there is a way in our Australian culture, in which the weakness I am expressing when I verge upon being offensive, can be taken as a sign of trust. Surely if there is not mutual trust present, then nobody might trust what I have to express about the worth of learning through any Islamic process. So I relate to most Australians alike to the way any Australian might relate, and that at times can seem less appropriate for a Muslim. Yet I also notice that Muslims whom grew up in Australia, and have that Aussie school playground experience, tend to realise what I am attempting somewhat more accurately.
Australian culture is different from other mainstream English speaking cultures, because we focus our childraising practises upon developing accountibility in language expression in precedence to developing accountiblity in our public face. The advantage of this within Islam is of a higher degree of comprehension of the teaching of Solomon. That is compatible with Aboriginal conceptualisation of the Jinn. Aboriginal culture is very alike to Islam in its understanding of the function of Jinn, and in not relating to the concept of the Devil being a fallen Angel. Therefore the bind which Solomon's teaching places in language is essential for our culture. School playgrounds are somewhat of a wonderour marvel in that regard. The fact of how different our culture is from the American mainstream is obvious even only in examining the set of developmental milestones which medical experts expect of children. For example, the American baby is expected to learn to drink from a cup younger, while the Australian baby's mother might rather expect her child to be more interested in why they cup holds liquid, and so have to experiment by pouring it out often enough. Yet we also counterbalance that by expecting our children to be making real speech expressions far younger.
So to any Muslim reading my weblog, welcome, you are entering the culture which has long been governed by Rainbow Serpent Dreaming.
Alaykumu'as-Salam
My name is Rebecca Copas, and you might be more likely to have noticed me as somewhat of an oddity, than have been formally introduced to me.
I converted formally only in 2005, but have been in prayer with the Ummah since 2001. What lead me into Islam was my experience as a teenager of attending a Corroboree, which was work made by traditional Aboriginal communities, which include many whose ancestors long ago converted to Islam. The work of that Corroboree is for re-building and sustaining traditional Kinship. Kinship is the term anthropologists gave to Aboriginal concepts of Ummah. So I have been bound in obligations, since January 1988, to work towards uniting the Ummah.
Following those obligations lead me in all sorts of directions which are not all discernable as related to Islam. I was first lead to join a group named Women Against Racism. I was lead to join the City of London Anti-Appartheid Group in London, which did the picket of the South African Embassy in Trafalgar square. I was arrested during the poll tax riot in Trafalgar Square, for protesting the taxing of democratic processes, and charged with violent disorder, which I was then later acquited from by a jury who observed that I was not the person in the photographic evidence which the police provided. So now, as a Muslim, it is that I tend to attract overt undercover policing attention, and my way of dealing with that is to have conversations with those who are only doing their job by observing me. I have no reason to fear them since I am at all times a law abiding person.
Eventually I accessed an allegory based in a tradition of the middle east, which connects with an esoteric school in Bagdad, but is mostly associated as being Sufi. After entering the Ummah through that method, I became quite sad about not having been adequately meeting my obligations in the Aboriginal community. I did not immediately recognise that I had entered into an Islamic tradition, and my first Ramadan of fasting, was through a sudden and inexplicable fear of eating, rather than a conscious decision to fast for Ramadan. Then I made a strong commitment to the Corroboree I had attended in 1988, and became blessed in a huge recovery of my health, after which I realised that I had been becoming a Muslim. Eventually another Muslim asked me if I am a Muslim, and when I said that I believe in everything Muslims believe in, he advised me that I had better make that my public face by expressing my self as a Muslim. So here I am, a Muslim.
This web log, is aligned with the very unusual methodology which enabled myself to become a Muslim.
It is not the teaching method most often preferred by the modern Muslim mainstream, yet is intrinsically connected with one of the seven traditional expressions of Arabic pronunciation in Qur'an. I am using the teaching experience which I found most beneficial for myself, as I was trained to think in the mindset of the dominant western European cultural paradigm. The success of that teaching method depends entirely on the strength of the allegory in which it is placed. Different allegories are more or less effective in different times and places. I am placing the tradition of using allegory as a teaching method, within that one of Islam's traditions through which any other of the schools learning sequences can bear fruit. The sounds in Qur'an which suit my ear are those which are lower and more gutteral, and then equivalently also finer to the ear at times. Those sounds suit my complex personality, and match to my own birth place in Armidale NSW. The Songline, (as we Aborigines call ley lines), (or Dreamlines), which I am born into, is that one whose story is the feminine version of Yusuf. aka Joseph whose coat/shirt is multicoloured. Here in Australia it is the story of the Rainbow Serpent, and among traditional Aborigines, I am reguarded to be the owner of a considerable cultural responsiblity for having developed a modern form of the rainbow serpent story. My health recovery exemplifies the passage of the Rainbow Serpent, in arising out of the depths of the water where the Koopoo the Kangaroo once dived into a pool he had dug too deep while on the run from the dogs. Koopoo is the characterisation of Yusuf's story at Katherine Gorge in the Northern Territory. After Koopoo turns into the Rainbow Serpent, a black headed snake appears on the rocks above the river, and then a wallaby.
In 2002 I travelled into my home town up the MacLeay river valley, and after a difficult and dangerous journey, (taking the back roads), at the top I saw a red bellied black snake and a wallaby of a species which is under protection to prevent its extinction. That information names much about my character within Aboriginal culture; and if you were to study the life cycle of those animals you can learn also about my weaknesses and strengths.
I also own the Dreaming (the responsibility for the transition of stories into modern contexts) of black goanna, of a turtle, of a pelican, and overall I belong in an Emu clan, through the tradition of patriachs in Aboriginal culture. But I have one other very special Dream I own also, which is the sugar glider. This is how I can be recognised within the Aboriginal tradition. I am allowed to use the name nungarrayi after my name, because I am recognised within traditional Kinship groups as owning reputable self knowledge within the story of a nungarrayi girl. So in many contexts I write my name Rebecca Copas nungarrayi. In fact, it turns out that nungarrayi is a name which can be translated into English as Rebecca or Rebekah, into Arabic as Rabia, and into Hebrew as Rivaq, since the story of every nungarrayi is true to that of Rebecca, as she is known to be the daughter in law of Abraham.
The information I am giving about my story is what validates me as a teacher of culture within the Aboriginal tradition. It is much more difficult for me to receive that same degree of validation among Arabic speakers usually, but not always; and I guess that one day Arabic comprehension will be among the skills I can share. I tend to comprehend parts of Arabic speech already, though I can not say what I want to express in Arabic. Also I have no education in the use of the correct spelling etc. But I listen to Qur'an in Arabic more so than in English.
This particular weblog might seem to be unaligned with most of the modern methods of teaching in Islam. However it is aimed in the first place towards English speaking persons who have lived a similar lifestyle, and have similar experiences to my own. All I can teach is what I know, and so I provide access for other persons alike to myself, to the way I found myself in Islam. Truly I try hard not to be offensive to other Muslims, however there is a way in our Australian culture, in which the weakness I am expressing when I verge upon being offensive, can be taken as a sign of trust. Surely if there is not mutual trust present, then nobody might trust what I have to express about the worth of learning through any Islamic process. So I relate to most Australians alike to the way any Australian might relate, and that at times can seem less appropriate for a Muslim. Yet I also notice that Muslims whom grew up in Australia, and have that Aussie school playground experience, tend to realise what I am attempting somewhat more accurately.
Australian culture is different from other mainstream English speaking cultures, because we focus our childraising practises upon developing accountibility in language expression in precedence to developing accountiblity in our public face. The advantage of this within Islam is of a higher degree of comprehension of the teaching of Solomon. That is compatible with Aboriginal conceptualisation of the Jinn. Aboriginal culture is very alike to Islam in its understanding of the function of Jinn, and in not relating to the concept of the Devil being a fallen Angel. Therefore the bind which Solomon's teaching places in language is essential for our culture. School playgrounds are somewhat of a wonderour marvel in that regard. The fact of how different our culture is from the American mainstream is obvious even only in examining the set of developmental milestones which medical experts expect of children. For example, the American baby is expected to learn to drink from a cup younger, while the Australian baby's mother might rather expect her child to be more interested in why they cup holds liquid, and so have to experiment by pouring it out often enough. Yet we also counterbalance that by expecting our children to be making real speech expressions far younger.
So to any Muslim reading my weblog, welcome, you are entering the culture which has long been governed by Rainbow Serpent Dreaming.
Alaykumu'as-Salam
Monday, November 5, 2007
My Modern Day Treasure Hunt, for reality was never no punt.
Can you conceive of believing me when I report that I can prove, within Islam’s own methods, and within the methods of traditional Aboriginal culture, within the heart of all Islamic worth, that Aboriginal Australia was already all either Muslim, or in the process of culturally integrating with Islam, long before 1788; AND that I can prove that the powerbrokers of mainstream Islam resist that point of view because Australian Aboriginal culture + Islam = Socialism.
The thing is, any Muslim, and most Aboriginal Australians, will instruct me not to expose the internal disputes among the one fifth of the world’s population who are Muslim, and the smaller percent of the Australian population who are Aboriginal. Nobody outside of the Ummah of Islam, or the Kinship of Aboriginal Australia, has any right to know basically. As it happens the logic in that is sound, and the reasoning behind the logic is excellent. However, I mean not to hide from already converted socialists, that a tension exists among Muslims, and among Aboriginal Australian persons, around this matter. It is a tension which will one day necessarily resolve into a fully socialist paradigm of Islam.
Yet there is clearly the point of view that not every person born with Aboriginal ancestors want to believe in our forebear’s own right in Islam. Why not? Because of economic, social, criminal, and policing pressures; including immediate needs around child safety. That is the short answer.
It is an answer that could readily be condemned, as it is often enough, by many black academics, bureaucrats, politicians, and drug related criminal interests. Take very careful note thus of what is motivating every condemnation of this point of view I am sharing with you.
How many Aboriginal persons whom are achieving real success in their education and profession are being enabled in modern institutions because they chose to refute socialism and the Islamic mode of accountiblity? How many Aboriginal youths have been offered drugs, otherwise induced to crime, and made prison inmates; because of showing the signs of ability to conceptualise accurately how Aboriginal culture allies with Islam in a way which irrefutably disproves the capitalist mode of production? How much wealth has been reaped off the labour of workers by the money laden social forces which did determine to try to prove that Islam’s prophesy, (which is in part of an imperative to commit to a socialist reality), might be more likely to be engaged in first through any other indigenous cultural paradigm apart from Aboriginal Australian, only so long as it is a paradigm of imagining to be able to enable the capitalist mode of production? How many indigenous persons are being set up all over the globe to provide false evidence of Islam’s outcome being capitalist? And why is it that the Australian police are professing to believe that when Aboriginal culture combines with Islam, it forms only a lack of personal accountability and thereby dangerous insanity?
Considering this total question then, in all its facets, now add the extra data in respect of the Australian Aboriginal population having been in receipt of a relative degree of support for a mass Spiritual recovery from among the Christian Churches. What is little known of outside the Islamic world, (remembering that many Orthodox Muslims, a few Masons, and other Christians read and believe Qur’an, and so are a part of the Islamic world) is the fact that the mainstream of Islam can actively command the flavour of any Christian Spiritual experience, only by history’s certain facts. Now add the fact that the mainstream Christian Churches are also continuing to subject the Australian Aboriginal population to a further degree of emotional and cultural abuse, particularly among those individuals whom are retaining Islam within Aboriginal culture. And finally add the fact that the Islamic prophesy in which it is known by Muslims that one indigenous mob somewhere on the planet, will prove the essence of Islam with perfect integrity, while being socially and culturally prevented from being openly known to believe in Islam.
Now here is not the time and place to provide of all the theoretical/theological/cultural evidence of my point of view being real; but I will relate the detail that it is certainly a point of view being adhered to for basic emotional survival among Aboriginal prison inmates; and that it is a point of view in which I must at all times be extremely cautious, so as not to be assumed to be a terrorist, by the police whose surveillance is a constant presence in my life, while I am expressing it. The police are serving the community well enough I guess since I seem as suspicious a person as many, and they are in fact continually in my life to date, only affirming the evidence of what I am here relating.
That is all I have to say about this matter here. I might rather reserve this particular web-log for poems mostly. If you would like to find evidence then start a hunt for that treasure in and among all which connects to this web-log. The search for the Holy Grail is an allegory alive and well today as the ‘seeking for the truth’; which as a mental capacity and skill, is known in the Arabic language as ‘taliban’. . .
(hoping not to disappoint my ASIO fan club in discovering that I am not a terrorist)
. . . and after hunting a little further myself I have discovered that I have more relevant information for this post.
If you can add into that mass of data, which can only really be validated experientially, you ought also take due note of the fact that I am myself a very devout Muslim. If I were not fully converted in Islam this information would not be mine to provide in this manner. Providing information as I am, in a manner which is very unlike that way information from within the Ummah of Islam, is normally given through.
Now since this particular post is pitched at my peer group of ordinary non-Muslim Aussies, I ought also provide another qualifying piece of information, since I grew up in a community of leftie-feral-hippy-rabble-rousing-feminst-rat-bag-land-rights-supporters, (many of whom have connections with organised crime through use of marijuhana).
My attitude to the debate in left wing culture, ala Karl Marx, about religion, is that I agree with the premise that religion is the opiate of the masses. But since I know I need the pain relief often enough, how about letting us religious folk prefer our 'uplifting' boasts of prayer to the lift that substance abuse provides for too many folk in the left wing. Then I can inform you that by following my prayers within an indigenous Australian teaching, I happened to find out that there are police whom are letting organised crime sell drugs to persons who have left wing politics in preference to selling drugs to other sections of the community. That is, it ain't just the blackfullas who are effected by what I am writing about.
Now having written that much, I also have an obligation to provide basic information about that 'uplifting' status I have given prayer. It is not uplifting if you don't know what the process of prayer is all for, so there is some extent to which any person needs to be able to sustain belief, at minimum belief in one God, only to be able to enjoy real prayer. The more fully you are informed (by experience and education combined) and believe in what you are taught and in your own self, then the more thoroughly enjoyable is prayer.
Yet it is by hard work alone in which our prayer is fulfilled, and our prayer enables us to sustain basic enjoyment of living. If you are have no positive experiences of religion, which are compatible with the modern scientific paradigm as I find Islam to be, then you might not realise that prayer is akin to the rush of using a psycho-active intoxicating substance, and the hard labour which is an obligatory response to prayer (as the only way to be able to enjoy prayer so well again), is akin to the detoxification off drugs. In fact the bio-chemistry is almost identical, and all psycho-active drugs are those which imitate neuro-transmitters which our bodies naturally produce. So it is quite possible to conceptualise that the experience of religion is alike to the experience of an opium addict, except that the opium addict seeks not to need to feel extremes of sorrow as their method of enabling extremes of pleasure. While a religious believer accepts the extremes of pleasant, or positive, experience of prayer, as direction into the way of passing through extremes of embodying negative feelings, which can produce the most worthwhile outcome, and so overall decrease the quantity of suffering.
If anybody who reads this is a user of marijuhana, or an alcohol drinker, etc, etc, etc, then I will provide here for you a caution. Do not undertake lessons in specific areas of religous teaching in any religious, or spiritual, tradition, while using a mind altering substance; that is, unless you are prepared for a far more heavy duty detox than normal. If you happen to encounter any religious material which moves your feeling substantially, and you are at the time using any intoxicant, then you will need to understand that the use of substances introduced into the body to acheive specific bio-chemical effects, always temporarily inhibits the body's own independant capacity to sustain that same positive state of mind which the drug might have induced. Yet if you can manage to detox yourself entirely, then you might become enabled to discover yourself within that happier state of mind as a permanent effect, if you follow the religious thought which gave meaning to your immediate experience of the world each day. Don't wonder why the twelve step programmes are the most effective modern method of getting off drugs, but know: it is that the origins of those programmes are from what the Christian Church took from within Islam, and they access this basic teaching, among others.
Happier hunting thereby . . .
The thing is, any Muslim, and most Aboriginal Australians, will instruct me not to expose the internal disputes among the one fifth of the world’s population who are Muslim, and the smaller percent of the Australian population who are Aboriginal. Nobody outside of the Ummah of Islam, or the Kinship of Aboriginal Australia, has any right to know basically. As it happens the logic in that is sound, and the reasoning behind the logic is excellent. However, I mean not to hide from already converted socialists, that a tension exists among Muslims, and among Aboriginal Australian persons, around this matter. It is a tension which will one day necessarily resolve into a fully socialist paradigm of Islam.
Yet there is clearly the point of view that not every person born with Aboriginal ancestors want to believe in our forebear’s own right in Islam. Why not? Because of economic, social, criminal, and policing pressures; including immediate needs around child safety. That is the short answer.
It is an answer that could readily be condemned, as it is often enough, by many black academics, bureaucrats, politicians, and drug related criminal interests. Take very careful note thus of what is motivating every condemnation of this point of view I am sharing with you.
How many Aboriginal persons whom are achieving real success in their education and profession are being enabled in modern institutions because they chose to refute socialism and the Islamic mode of accountiblity? How many Aboriginal youths have been offered drugs, otherwise induced to crime, and made prison inmates; because of showing the signs of ability to conceptualise accurately how Aboriginal culture allies with Islam in a way which irrefutably disproves the capitalist mode of production? How much wealth has been reaped off the labour of workers by the money laden social forces which did determine to try to prove that Islam’s prophesy, (which is in part of an imperative to commit to a socialist reality), might be more likely to be engaged in first through any other indigenous cultural paradigm apart from Aboriginal Australian, only so long as it is a paradigm of imagining to be able to enable the capitalist mode of production? How many indigenous persons are being set up all over the globe to provide false evidence of Islam’s outcome being capitalist? And why is it that the Australian police are professing to believe that when Aboriginal culture combines with Islam, it forms only a lack of personal accountability and thereby dangerous insanity?
Considering this total question then, in all its facets, now add the extra data in respect of the Australian Aboriginal population having been in receipt of a relative degree of support for a mass Spiritual recovery from among the Christian Churches. What is little known of outside the Islamic world, (remembering that many Orthodox Muslims, a few Masons, and other Christians read and believe Qur’an, and so are a part of the Islamic world) is the fact that the mainstream of Islam can actively command the flavour of any Christian Spiritual experience, only by history’s certain facts. Now add the fact that the mainstream Christian Churches are also continuing to subject the Australian Aboriginal population to a further degree of emotional and cultural abuse, particularly among those individuals whom are retaining Islam within Aboriginal culture. And finally add the fact that the Islamic prophesy in which it is known by Muslims that one indigenous mob somewhere on the planet, will prove the essence of Islam with perfect integrity, while being socially and culturally prevented from being openly known to believe in Islam.
Now here is not the time and place to provide of all the theoretical/theological/cultural evidence of my point of view being real; but I will relate the detail that it is certainly a point of view being adhered to for basic emotional survival among Aboriginal prison inmates; and that it is a point of view in which I must at all times be extremely cautious, so as not to be assumed to be a terrorist, by the police whose surveillance is a constant presence in my life, while I am expressing it. The police are serving the community well enough I guess since I seem as suspicious a person as many, and they are in fact continually in my life to date, only affirming the evidence of what I am here relating.
That is all I have to say about this matter here. I might rather reserve this particular web-log for poems mostly. If you would like to find evidence then start a hunt for that treasure in and among all which connects to this web-log. The search for the Holy Grail is an allegory alive and well today as the ‘seeking for the truth’; which as a mental capacity and skill, is known in the Arabic language as ‘taliban’. . .
(hoping not to disappoint my ASIO fan club in discovering that I am not a terrorist)
. . . and after hunting a little further myself I have discovered that I have more relevant information for this post.
If you can add into that mass of data, which can only really be validated experientially, you ought also take due note of the fact that I am myself a very devout Muslim. If I were not fully converted in Islam this information would not be mine to provide in this manner. Providing information as I am, in a manner which is very unlike that way information from within the Ummah of Islam, is normally given through.
Now since this particular post is pitched at my peer group of ordinary non-Muslim Aussies, I ought also provide another qualifying piece of information, since I grew up in a community of leftie-feral-hippy-rabble-rousing-feminst-rat-bag-land-rights-supporters, (many of whom have connections with organised crime through use of marijuhana).
My attitude to the debate in left wing culture, ala Karl Marx, about religion, is that I agree with the premise that religion is the opiate of the masses. But since I know I need the pain relief often enough, how about letting us religious folk prefer our 'uplifting' boasts of prayer to the lift that substance abuse provides for too many folk in the left wing. Then I can inform you that by following my prayers within an indigenous Australian teaching, I happened to find out that there are police whom are letting organised crime sell drugs to persons who have left wing politics in preference to selling drugs to other sections of the community. That is, it ain't just the blackfullas who are effected by what I am writing about.
Now having written that much, I also have an obligation to provide basic information about that 'uplifting' status I have given prayer. It is not uplifting if you don't know what the process of prayer is all for, so there is some extent to which any person needs to be able to sustain belief, at minimum belief in one God, only to be able to enjoy real prayer. The more fully you are informed (by experience and education combined) and believe in what you are taught and in your own self, then the more thoroughly enjoyable is prayer.
Yet it is by hard work alone in which our prayer is fulfilled, and our prayer enables us to sustain basic enjoyment of living. If you are have no positive experiences of religion, which are compatible with the modern scientific paradigm as I find Islam to be, then you might not realise that prayer is akin to the rush of using a psycho-active intoxicating substance, and the hard labour which is an obligatory response to prayer (as the only way to be able to enjoy prayer so well again), is akin to the detoxification off drugs. In fact the bio-chemistry is almost identical, and all psycho-active drugs are those which imitate neuro-transmitters which our bodies naturally produce. So it is quite possible to conceptualise that the experience of religion is alike to the experience of an opium addict, except that the opium addict seeks not to need to feel extremes of sorrow as their method of enabling extremes of pleasure. While a religious believer accepts the extremes of pleasant, or positive, experience of prayer, as direction into the way of passing through extremes of embodying negative feelings, which can produce the most worthwhile outcome, and so overall decrease the quantity of suffering.
If anybody who reads this is a user of marijuhana, or an alcohol drinker, etc, etc, etc, then I will provide here for you a caution. Do not undertake lessons in specific areas of religous teaching in any religious, or spiritual, tradition, while using a mind altering substance; that is, unless you are prepared for a far more heavy duty detox than normal. If you happen to encounter any religious material which moves your feeling substantially, and you are at the time using any intoxicant, then you will need to understand that the use of substances introduced into the body to acheive specific bio-chemical effects, always temporarily inhibits the body's own independant capacity to sustain that same positive state of mind which the drug might have induced. Yet if you can manage to detox yourself entirely, then you might become enabled to discover yourself within that happier state of mind as a permanent effect, if you follow the religious thought which gave meaning to your immediate experience of the world each day. Don't wonder why the twelve step programmes are the most effective modern method of getting off drugs, but know: it is that the origins of those programmes are from what the Christian Church took from within Islam, and they access this basic teaching, among others.
Happier hunting thereby . . .
Five Poems Telling as it is: with link to a neat and timely preface
These poems have another set of poems which prefaces the situation the words detail.
That earlier set is originally posted at http://www.myislamweb.com/forum/showthread.php?t=13613
An Answer
A language device
Had been used to splice
Hairs between that nice
And the fears
Of whom had no means to
Adapt Islam’s shoe
To the contemporary cultural requirement
That have muses never been quiet
Yet of amusements
In lack of grace
Take no delight
Will be your future’s face
At Allah’s willing pace
Music still your fate
Alike
Might this time and place
More Recover
More better
Than sugar
For the toilet will you
Was that we continued
Is her will
That still
And until
The teller gets better
Shall we this hill
Was never
What they believe in to show us
Of their own guilt’s bill
Of sugar
My toilet show
Will nobody’s fill
But in your Dream time find
Our truth seeking mind
Is that eternally
Earth bound pill
Of Seeking the Truth)
Never deny
The skill
Has no husky sound
But of husks this round
Upon my grill have found
Is recovery eternal
Still
Ayurvedic use of
What chemical
Plant grown fruit borne
Neat
Real
More
Will
This teller’s hill
Blessing that love forever will
Ensure justice no thrill
More better was the teller’s till
The More Puzzling Facts
What neat substance at
My blackest fact
Of decoy
Have even the policeman’s bureaucrat’s
Resources become drained at
As alike to me feigning
But what was it they weren’t showing
Naught will likely be taming
In attempting define me
As though hysterically
Insane at
Belief in reality’s facts
Did they even
Support of
Taking my children
Away from me
To the cause of
Proving a lie about me
By assuming their evidence
Without their own witness
Belonged to time gone
While the real worth they sought to extract
Of the evidence they hoped to prove in fact
Permanently thus did they curtain their own minds at
By refuting real life’s providence that
By a poetry act
Yet who was it that
They yet flounder at
But bless their pounce
Eternal at
The feral English biker that
Lied to enable these facts
While in terror his flight a cat
Bank robber’s cancer plight
Be that
The terror of any criminal act
Needs no anti-terrorism legislative act
Will
Will who what but
That hardest to
Commit is your own
Work to know through
Is the way of
Evolution
As though out of the blue
The gift of love true
May yet just find you
What is you
Most despairing life experience
To recover through
For will be ever to
And love’s certain flow in you
Is that the conditions
We have already lived through
Be exactly what we’ll require of
To find survival is
That salvation this
Will is through
A fact of science
The mind’s blackest will too
Children Love Reality But
It was a set up
One I never once fell to
But that I’ll ever take unto
My own death’s certain curfew
Upon all we well live into
That they branded me
And my name unto
What only those blamed
As the paedophile did do
A girl set up
Because they could
Get away with
What none ever should
Of the extreme of fact
Never realized at
Blaming child’s fate by
A child rapist’s hate
As that causal to
So let me thus inform you
In my hate will purity re-new
Allah’s eternal will to
Unpick the seams of
Time’s dreams
Of what
No child’s lover
Might ever again
By word abuse legitimized
Excuse
Deed accomplished
Will need
That this believe you
As child yet in mind
Had need unto
Was the path alright
I heard my wedding bell through
Blessing whose du’a
Enables this true
The truth was
A money launderer’s
Excuse to
Deny Islam’s worth to who
Will Imam this through
That earlier set is originally posted at http://www.myislamweb.com/forum/showthread.php?t=13613
An Answer
A language device
Had been used to splice
Hairs between that nice
And the fears
Of whom had no means to
Adapt Islam’s shoe
To the contemporary cultural requirement
That have muses never been quiet
Yet of amusements
In lack of grace
Take no delight
Will be your future’s face
At Allah’s willing pace
Music still your fate
Alike
Might this time and place
More Recover
More better
Than sugar
For the toilet will you
Was that we continued
Is her will
That still
And until
The teller gets better
Shall we this hill
Was never
What they believe in to show us
Of their own guilt’s bill
Of sugar
My toilet show
Will nobody’s fill
But in your Dream time find
Our truth seeking mind
Is that eternally
Earth bound pill
Of Seeking the Truth)
Never deny
The skill
Has no husky sound
But of husks this round
Upon my grill have found
Is recovery eternal
Still
Ayurvedic use of
What chemical
Plant grown fruit borne
Neat
Real
More
Will
This teller’s hill
Blessing that love forever will
Ensure justice no thrill
More better was the teller’s till
The More Puzzling Facts
What neat substance at
My blackest fact
Of decoy
Have even the policeman’s bureaucrat’s
Resources become drained at
As alike to me feigning
But what was it they weren’t showing
Naught will likely be taming
In attempting define me
As though hysterically
Insane at
Belief in reality’s facts
Did they even
Support of
Taking my children
Away from me
To the cause of
Proving a lie about me
By assuming their evidence
Without their own witness
Belonged to time gone
While the real worth they sought to extract
Of the evidence they hoped to prove in fact
Permanently thus did they curtain their own minds at
By refuting real life’s providence that
By a poetry act
Yet who was it that
They yet flounder at
But bless their pounce
Eternal at
The feral English biker that
Lied to enable these facts
While in terror his flight a cat
Bank robber’s cancer plight
Be that
The terror of any criminal act
Needs no anti-terrorism legislative act
Will
Will who what but
That hardest to
Commit is your own
Work to know through
Is the way of
Evolution
As though out of the blue
The gift of love true
May yet just find you
What is you
Most despairing life experience
To recover through
For will be ever to
And love’s certain flow in you
Is that the conditions
We have already lived through
Be exactly what we’ll require of
To find survival is
That salvation this
Will is through
A fact of science
The mind’s blackest will too
Children Love Reality But
It was a set up
One I never once fell to
But that I’ll ever take unto
My own death’s certain curfew
Upon all we well live into
That they branded me
And my name unto
What only those blamed
As the paedophile did do
A girl set up
Because they could
Get away with
What none ever should
Of the extreme of fact
Never realized at
Blaming child’s fate by
A child rapist’s hate
As that causal to
So let me thus inform you
In my hate will purity re-new
Allah’s eternal will to
Unpick the seams of
Time’s dreams
Of what
No child’s lover
Might ever again
By word abuse legitimized
Excuse
Deed accomplished
Will need
That this believe you
As child yet in mind
Had need unto
Was the path alright
I heard my wedding bell through
Blessing whose du’a
Enables this true
The truth was
A money launderer’s
Excuse to
Deny Islam’s worth to who
Will Imam this through
Sunday, November 4, 2007
Getting Better or what?
There are factually far too many persons in modern mainstream Australia, whom have taken their own advantage in the existence of the sorts of situations I describe in me writing. Advantages in respect of the police, criminal activity, and also the industry of legitimate gambling. This is very evident in the real world, by the extremely adverse reactions to the Islamic economy, in persons whose income has any links with the gambling industry. They have an ability to recognise that Islam somehow thwarts their monetary income if that income is dependant upon the gambling industry. Yet most of those persons can not truly know of why that is, and that it is because Islamic money is the money which safeguards the rights of the child, and also that the gambling industry seems to be intrinsically connected with the prostitution industry and therefore also illicit drug sales, and potential risks to children in all three industries, most obviously in the alcohol sales which tend to accompany the poker machine trade. The evidence of these facts manifests in the subject matter of the Art which is being produced by funds generated in the Casinos; through the taxation of that money and also the very much appreciated gifts given directly from the casinos, in which they have considerably better cover of the sort which children require. The total absurdity of the situation of modern politics, is that the words “better”, and “betterment”, are being associated with a want to lay a gambling bet as a sinful act, and so those of us who attempt to “better ourselves” are falling under accusations of being greedy in gambling. I reckon I’ll just be good enough without such thorough edits of my original manuscripts thereby. If anybody wants to find me faulted for being greedy, why they could rather just chose to hate me for wanting more. More what is my own business but. And yet, need I add that my own business has never once been that which could ever have harmed a child; but that any child ever had been harmed by any person, is that as a responsible member of Humanity, I believe in my own culpability for every failure to prevent that any child was harmed. Those who had taken advantage of my acceptance of that responsibility, and especially those who were also not ensuring child safety, will learn the lesson the hard way in the end: have no doubt of this in me.
Until Will
Until
To her
They do
To do
Of her
But unable
Do her
Yet fear
Through her
They might
Have wanted
Their failure
Be that
Which do
Her
Is of her
To want her
For her will be
To have knew
How to do through
Her
Death be
The party
To Allah’s will
In her thus still
Yet one day
One man will
Do naught but
That
She is his own
In Allah’s
Will
As any rhyme’s hill
Might these lines fill
Yet that do I
This my guilt
Until
That is my self introduction for now, in this new web log which I am beginning as a way of centralising all my self identifications in the internet.
I plan that this will link with most of my other web logs and sites I frequent or leave comments at regularly. Though I can not be certain just for the minute as to that being the real eventual outcome. However, this will be the face of my internet use for now. Take note that this w-e-b-log is for now, only that sort available through the freely available software, like all my others, and in that knowledge, if you find yourself wanting to aid my calling, then perhaps you might like to purchase one of the editions of a variety of versions of the book called The Christmas Which Never Came, available through lulu.com most of the time, (though my proof is a bit raw there), and perhaps also soon through e-bay, but also by writing to PO Box 6113, Fairfield, QLD 4103.
The Christmas Which Never Came is an odd collection of work I have been writing, now between March 2003, and November 2007. Much of it is non-fiction essays which are strictly self referential, and belonging within a teaching mode of Aboriginal culture, in which the self-referential style is an equivalent of the modern academic world's external referencing systems. There is an assumption that I am either able to be tracked down to validate my story, or, my self referential quality will be ample evidence of my own belief in my words, with is then its own evidence. Much other of my work during this period has been writing poetry. I will let the poems speak for themself, and hope that you all will be tolerant of me using this here w-e-b-log as my homepage for a while.
an additional apology for the world of Arab speaking Muslims, that I have had no way to date of attaining certain knowledge of the spelling sequences which I ought to be accessing, but am just copying whatever I have most recently sighted in the internet, which seems appropriate enough for that mode of dialect of Qur'anic Arabic which suits my own self in Allah best. The reason for my delay in acquiring the necessary information is fully only the extent to which I have been experiencing being policed, and in which I am not want to drawn unnecessary police attention upon any teacher.
To her
They do
To do
Of her
But unable
Do her
Yet fear
Through her
They might
Have wanted
Their failure
Be that
Which do
Her
Is of her
To want her
For her will be
To have knew
How to do through
Her
Death be
The party
To Allah’s will
In her thus still
Yet one day
One man will
Do naught but
That
She is his own
In Allah’s
Will
As any rhyme’s hill
Might these lines fill
Yet that do I
This my guilt
Until
That is my self introduction for now, in this new web log which I am beginning as a way of centralising all my self identifications in the internet.
I plan that this will link with most of my other web logs and sites I frequent or leave comments at regularly. Though I can not be certain just for the minute as to that being the real eventual outcome. However, this will be the face of my internet use for now. Take note that this w-e-b-log is for now, only that sort available through the freely available software, like all my others, and in that knowledge, if you find yourself wanting to aid my calling, then perhaps you might like to purchase one of the editions of a variety of versions of the book called The Christmas Which Never Came, available through lulu.com most of the time, (though my proof is a bit raw there), and perhaps also soon through e-bay, but also by writing to PO Box 6113, Fairfield, QLD 4103.
The Christmas Which Never Came is an odd collection of work I have been writing, now between March 2003, and November 2007. Much of it is non-fiction essays which are strictly self referential, and belonging within a teaching mode of Aboriginal culture, in which the self-referential style is an equivalent of the modern academic world's external referencing systems. There is an assumption that I am either able to be tracked down to validate my story, or, my self referential quality will be ample evidence of my own belief in my words, with is then its own evidence. Much other of my work during this period has been writing poetry. I will let the poems speak for themself, and hope that you all will be tolerant of me using this here w-e-b-log as my homepage for a while.
an additional apology for the world of Arab speaking Muslims, that I have had no way to date of attaining certain knowledge of the spelling sequences which I ought to be accessing, but am just copying whatever I have most recently sighted in the internet, which seems appropriate enough for that mode of dialect of Qur'anic Arabic which suits my own self in Allah best. The reason for my delay in acquiring the necessary information is fully only the extent to which I have been experiencing being policed, and in which I am not want to drawn unnecessary police attention upon any teacher.
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