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
Showing posts with label Sufi. Show all posts
Showing posts with label Sufi. Show all posts
Monday, November 12, 2007
Tuesday, November 6, 2007
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
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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