#superad

[augustmonsooning]

That Chris Storer quote where he said "it's a partnership you'll" see is probably the surest confirmation to me that this is a love story.

I just wanna know if Storer is a Thomas Hardy fan because, for all the beautiful romances in classic literature, the one between Bathsheba and Gabriel in Far From the Madding Crowd is my favourite.

Theirs is a love slowly built, with false starts, angry splits, romantic rivals, but in the end they end up happy and together because they truly understand each other, help each other, overcome their own insecurities for each other; in short, they are friends + and in many ways comrades foremost.

Right at the end, as Gabriel and Bathsheba finally realise they have not and could not love anyone else, Hardy writes this beautiful passage "theirs was that substantial affection which arises (if any arises at all) when the two who are thrown together begin first by knowing the rougher sides of each other's character, and not the best till further on, the romance growing up in the interstices of a mass of hard prosaic reality. This good-fellowship—camaraderie—usually occurring through similarity of pursuits, is unfortunately seldom superadded to love between the sexes, because men and women associate, not in their labours, but in their pleasures merely. Where, however, happy circumstance permits its development, the compounded feeling proves itself to be the only love which is strong as death—that love which many waters cannot quench, nor the floods drown, beside which the passion usually called by the name is evanescent as steam."

Syd and Carmy have seen the worst of each other but they keep coming back, trying harder to be better for each other and themselves - theirs is romance that is growing in the interstices of hard reality - of course they'll end up together and of course it could only ever have been this way.

[radical-revolution]

The basic idea of Zen is to come in touch with the inner workings of our being, and to do so in the most direct way possible, without resorting to anything external or superadded.

— D.T. Suzuki, An Introduction to Zen Buddhism

[bethanydelleman]

Fanny in Portsmouth:

Mansfield Park Memes, Ch 39

The living in incessant noise was, to a frame and temper delicate and nervous like Fanny’s, an evil which no superadded elegance or harmony could have entirely atoned for.

[jartita-me-teneis]

Superad ese currículum.

[nousrose]

The basic idea of zen is to come in touch with the inner workings of our being, and to do this in the most direct way possible, without resorting to anything external or superadded. Therefore, anything that has the semblance of an external authority is rejected by zen. Absolute faith is placed in a man's own inner being. For whatever authority there is in zen, all comes from within.

An Introduction to Zen Buddhism

Daisetz Teitaro Suzuki

[wisdomfish]

"It is of no use to say that Christ as exhibited in the Gospels is not historical, and that we know not how much of what is admirable has been superadded by the tradition of His followers. Who among His disciples or among their proselytes was capable of inventing the life and character revealed in the Gospels?"

John Stuart Mill

[haggishlyhagging]

. . . [We] fail to take account of our psychological peculiarities and characteristics. We are ordinarily entirely ignorant about them, unconscious even that they exist. Or if a dim awareness of our psychological lack comes to us we turn away from fuller knowledge. For as in Wells' "Country of the Blind" it is taboo to see more than other people. These subjective factors, however, are potent psychical entities, they belong to the totality of our being, they cannot be destroyed. We may ignore them, repress them, but they continue to exist. So long as they are unrecognized outcasts from our conscious life, they will come between us and all the objects we view, and our whole world will be either distorted or illuminated by the superadded subjective factor. Thus the object is altered so that what we perceive is never really the object itself but always our view of the object. The scientific method deals with this dilemma by eliminating the subjective and psychological factors as far as possible and then concerning itself with the objective or relatively objective data which remain.

Such a process excludes the human element and results necessarily in a mechanical concept of life. Indeed it produced the machine age where value was largely measured in terms of available physical energy. Yet if this is so it is strange to recall how satisfied our predecessors were with this mechanistic view of life, for we in the present generation are increasingly dissatisfied with it. Those men of the nineteenth century had an enthusiasm for science, for objective or factual truth which was religious in its intensity. There was nothing mechanistic about them, in spite of their own theories. Their concern with scientific truth was like a new faith. The explanation for this lies in the fact that during the phase of mechanical expansion their living spirit was occupied with devising ever more and more ingenious methods of conquering ever wider fields, in which their scientific ingenuity could find scope. In other words, the enterprise they were really concerned with was the expansion of their own powers and the increase of conscious control of the objective world. Their aim was, unknown to themselves, a psychological one. They were really concerned with the subjective factor, though this they did not realize. For that which they thought they had eliminated so carefully had escaped their observation and once again motivated their enthusiasm.

Our dissatisfaction has been emphasized by the world problems of the past few years, during which it has become more and more evident that happiness and the fullness of life are not to be found through mass production and the discovery of new sources of energy supply. This dissatisfaction shows itself not only in general anxiety but also in neurosis and unhappiness, and in a sense of frustration, a lack of any real enthusiasm. In particular, are we dissatisfied with the character and quality of our human relationships. Our fathers were either able to make more satisfactory relationships than we are, or they were less sensitive to disharmony and ennui. Whatever the reason, there is no doubt about the large part unhappiness and neurosis, dependent on unsatisfactory human relationships, plays in the dissatisfaction with life from which so many people suffer. The life of today is empty and sterile and we look for renewal, whether we want to or not, from that source of spiritual awakening which lies within. For our science has proved itself strangely impotent in face of a threatened breakdown in our culture.

-M. Esther Harding, Woman’s Mysteries: Ancient and Modern

[dickens-daily]

CHAPTER IV—MISS EVANS AND THE EAGLE

Mr. Samuel Wilkins was a carpenter, a journeyman carpenter of small dimensions, decidedly below the middle size—bordering, perhaps, upon the dwarfish. His face was round and shining, and his hair carefully twisted into the outer corner of each eye, till it formed a variety of that description of semi-curls, usually known as ‘aggerawators.’ His earnings were all-sufficient for his wants, varying from eighteen shillings to one pound five, weekly—his manner undeniable—his sabbath waistcoats dazzling. No wonder that, with these qualifications, Samuel Wilkins found favour in the eyes of the other sex: many women have been captivated by far less substantial qualifications. But, Samuel was proof against their blandishments, until at length his eyes rested on those of a Being for whom, from that time forth, he felt fate had destined him. He came, and conquered—proposed, and was accepted—loved, and was beloved. Mr. Wilkins ‘kept company’ with Jemima Evans.

Miss Evans (or Ivins, to adopt the pronunciation most in vogue with her circle of acquaintance) had adopted in early life the useful pursuit of shoe-binding, to which she had afterwards superadded the occupation of a straw-bonnet maker. Herself, her maternal parent, and two sisters, formed an harmonious quartett in the most secluded portion of Camden-town; and here it was that Mr. Wilkins presented himself, one Monday afternoon, in his best attire, with his face more shining and his waistcoat more bright than either had ever appeared before. The family were just going to tea, and were so glad to see him. It was quite a little feast; two ounces of seven-and-sixpenny green, and a quarter of a pound of the best fresh; and Mr. Wilkins had brought a pint of shrimps, neatly folded up in a clean belcher, to give a zest to the meal, and propitiate Mrs. Ivins. Jemima was ‘cleaning herself’ up-stairs; so Mr. Samuel Wilkins sat down and talked domestic economy with Mrs. Ivins, whilst the two youngest Miss Ivinses poked bits of lighted brown paper between the bars under the kettle, to make the water boil for tea.

‘I wos a thinking,’ said Mr. Samuel Wilkins, during a pause in the conversation—‘I wos a thinking of taking J’mima to the Eagle to-night.’—‘O my!’ exclaimed Mrs. Ivins. ‘Lor! how nice!’ said the youngest Miss Ivins. ‘Well, I declare!’ added the youngest Miss Ivins but one. ‘Tell J’mima to put on her white muslin, Tilly,’ screamed Mrs. Ivins, with motherly anxiety; and down came J’mima herself soon afterwards in a white muslin gown carefully hooked and eyed, a little red shawl, plentifully pinned, a white straw bonnet trimmed with red ribbons, a small necklace, a large pair of bracelets, Denmark satin shoes, and open-worked stockings; white cotton gloves on her fingers, and a cambric pocket-handkerchief, carefully folded up, in her hand—all quite genteel and ladylike. And away went Miss J’mima Ivins and Mr. Samuel Wilkins, and a dress-cane, with a gilt knob at the top, to the admiration and envy of the street in general, and to the high gratification of Mrs. Ivins, and the two youngest Miss Ivinses in particular. They had no sooner turned into the Pancras-road, than who should Miss J’mima Ivins stumble upon, by the most fortunate accident in the world, but a young lady as she knew, with her young man!—And it is so strange how things do turn out sometimes—they were actually going to the Eagle too. So Mr. Samuel Wilkins was introduced to Miss J’mima Ivins’s friend’s young man, and they all walked on together, talking, and laughing, and joking away like anything; and when they got as far as Pentonville, Miss Ivins’s friend’s young man would have the ladies go into the Crown, to taste some shrub, which, after a great blushing and giggling, and hiding of faces in elaborate pocket-handkerchiefs, they consented to do. Having tasted it once, they were easily prevailed upon to taste it again; and they sat out in the garden tasting shrub, and looking at the Busses alternately, till it was just the proper time to go to the Eagle; and then they resumed their journey, and walked very fast, for fear they should lose the beginning of the concert in the Rotunda.

‘How ev’nly!’ said Miss J’mima Ivins, and Miss J’mima Ivins’s friend, both at once, when they had passed the gate and were fairly inside the gardens. There were the walks, beautifully gravelled and planted—and the refreshment-boxes, painted and ornamented like so many snuff-boxes—and the variegated lamps shedding their rich light upon the company’s heads—and the place for dancing ready chalked for the company’s feet—and a Moorish band playing at one end of the gardens—and an opposition military band playing away at the other. Then, the waiters were rushing to and fro with glasses of negus, and glasses of brandy-and-water, and bottles of ale, and bottles of stout; and ginger-beer was going off in one place, and practical jokes were going on in another; and people were crowding to the door of the Rotunda; and in short the whole scene was, as Miss J’mima Ivins, inspired by the novelty, or the shrub, or both, observed—‘one of dazzling excitement.’ As to the concert-room, never was anything half so splendid. There was an orchestra for the singers, all paint, gilding, and plate-glass; and such an organ! Miss J’mima Ivins’s friend’s young man whispered it had cost ‘four hundred pound,’ which Mr. Samuel Wilkins said was ‘not dear neither;’ an opinion in which the ladies perfectly coincided. The audience were seated on elevated benches round the room, and crowded into every part of it; and everybody was eating and drinking as comfortably as possible. Just before the concert commenced, Mr. Samuel Wilkins ordered two glasses of rum-and-water ‘warm with—’ and two slices of lemon, for himself and the other young man, together with ‘a pint o’ sherry wine for the ladies, and some sweet carraway-seed biscuits;’ and they would have been quite comfortable and happy, only a strange gentleman with large whiskers would stare at Miss J’mima Ivins, and another gentleman in a plaid waistcoat would wink at Miss J’mima Ivins’s friend; on which Miss Jemima Ivins’s friend’s young man exhibited symptoms of boiling over, and began to mutter about ‘people’s imperence,’ and ‘swells out o’ luck;’ and to intimate, in oblique terms, a vague intention of knocking somebody’s head off; which he was only prevented from announcing more emphatically, by both Miss J’mima Ivins and her friend threatening to faint away on the spot if he said another word.

The concert commenced—overture on the organ. ‘How solemn!’ exclaimed Miss J’mima Ivins, glancing, perhaps unconsciously, at the gentleman with the whiskers. Mr. Samuel Wilkins, who had been muttering apart for some time past, as if he were holding a confidential conversation with the gilt knob of the dress-cane, breathed hard-breathing vengeance, perhaps,—but said nothing. ‘The soldier tired,’ Miss Somebody in white satin. ‘Ancore!’ cried Miss J’mima Ivins’s friend. ‘Ancore!’ shouted the gentleman in the plaid waistcoat immediately, hammering the table with a stout-bottle. Miss J’mima Ivins’s friend’s young man eyed the man behind the waistcoat from head to foot, and cast a look of interrogative contempt towards Mr. Samuel Wilkins. Comic song, accompanied on the organ. Miss J’mima Ivins was convulsed with laughter—so was the man with the whiskers. Everything the ladies did, the plaid waistcoat and whiskers did, by way of expressing unity of sentiment and congeniality of soul; and Miss J’mima Ivins, and Miss J’mima Ivins’s friend, grew lively and talkative, as Mr. Samuel Wilkins, and Miss J’mima Ivins’s friend’s young man, grew morose and surly in inverse proportion.

Now, if the matter had ended here, the little party might soon have recovered their former equanimity; but Mr. Samuel Wilkins and his friend began to throw looks of defiance upon the waistcoat and whiskers. And the waistcoat and whiskers, by way of intimating the slight degree in which they were affected by the looks aforesaid, bestowed glances of increased admiration upon Miss J’mima Ivins and friend. The concert and vaudeville concluded, they promenaded the gardens. The waistcoat and whiskers did the same; and made divers remarks complimentary to the ankles of Miss J’mima Ivins and friend, in an audible tone. At length, not satisfied with these numerous atrocities, they actually came up and asked Miss J’mima Ivins, and Miss J’mima Ivins’s friend, to dance, without taking no more notice of Mr. Samuel Wilkins, and Miss J’mima Ivins’s friend’s young man, than if they was nobody!

‘What do you mean by that, scoundrel!’ exclaimed Mr. Samuel Wilkins, grasping the gilt-knobbed dress-cane firmly in his right hand. ‘What’s the matter with you, you little humbug?’ replied the whiskers. ‘How dare you insult me and my friend?’ inquired the friend’s young man. ‘You and your friend be hanged!’ responded the waistcoat. ‘Take that,’ exclaimed Mr. Samuel Wilkins. The ferrule of the gilt-knobbed dress-cane was visible for an instant, and then the light of the variegated lamps shone brightly upon it as it whirled into the air, cane and all. ‘Give it him,’ said the waistcoat. ‘Horficer!’ screamed the ladies. Miss J’mima Ivins’s beau, and the friend’s young man, lay gasping on the gravel, and the waistcoat and whiskers were seen no more.

Miss J’mima Ivins and friend being conscious that the affray was in no slight degree attributable to themselves, of course went into hysterics forthwith; declared themselves the most injured of women; exclaimed, in incoherent ravings, that they had been suspected—wrongfully suspected—oh! that they should ever have lived to see the day—and so forth; suffered a relapse every time they opened their eyes and saw their unfortunate little admirers; and were carried to their respective abodes in a hackney-coach, and a state of insensibility, compounded of shrub, sherry, and excitement.

_____

Title | Previous Chapter | Next Chapter |

[rolmaniacos]

Qué no funcionasen vuestros foros porque no sabéis administrar no da derecho a que echéis abajo el trabajo de otras personas. No. Esa tal Cox no es parte del staff de BD, ¿quién acosa a quién si la veis en cualquier esquina? Superad, pesadas. Evelyn y todo su grupo fue al final quienes siempre la acosaban o se intentaban meter en su grupo para sacarle info por si había hecho algo mal. Sorpresa para todos: Nunca lo hizo, sino el staff no habría tenido problema en banearla pero las pruebas iban contra su amiga Evelyn que nos acosó a más de uno y no hablemos de la pick me de Alma que la siguió.

Las pruebas siempre son importantes. B⊕REDOM

[aricastmblr]

mewsuppasit instagram stories

WORLD’S BEST AIRPORT 2024

MEW ON BRASIL

💛💚

WELCOME MEW TO BR

MEWvisitsBrazil

mewsuppasit instagram a superad 6.2M de seguidores

[thegenealogy]

1 Chronicles 12: 4-7. "The Apex Pomegranate."

The Warriors Join David, Continued.

4 and Ishmaiah the Gibeonite, a mighty warrior among the Thirty, who was a leader of the Thirty; Jeremiah, Jahaziel, Johanan, Jozabad the Gederathite,[a] 

The Gematria for 30 is "full-sized":

In the Mishna, the number thirty was the age of strength. The Mishna indicates that at the age of thirty, one has attained full strength.

Avoth Chapter 5 MISHNAH 21. HE USED TO SAY: FIVE YEARS [IS THE AGE] FOR [THE STUDY OF] SCRIPTURE, TEN-FOR [THE STUDY OF] MISHNAH, THIRTEEN-FOR [BECOMING SUBJECT TO] COMMANDMENTS, FIFTEEN-FOR [THE STUDY OF] TALMUD, EIGHTEEN- FOR THE [BRIDAL] CANOPY, TWENTY — FOR PURSUING, THIRTY-FOR [FULL] STRENGTH,[1] FORTY — FOR UNDERSTANDING, FIFTY- FOR [ABILITY TO GIVE] COUNSEL, SIXTY-FOR MATURE AGE, SEVENTY-FOR A HOARY HEAD, EIGHTY [IS A SIGN OF SUPERADDED] STRENGTH, NINETY [IS THE AGE] FOR [A] BENDING [FIGURE], AT A HUNDRED, ONE IS AS ONE THAT IS DEAD, HAVING PASSED AND CEASED FROM THE WORLD.

This power to begin transforming the world in earnest begins when we turn thirty. Up until that point we are in training. The Midrash Shmuel[2] states that one has the ability to guide and influence others for good at the age of thirty.

Ishaiah=the Husband of Yah

Gibeonite=at the peak

Jeremiah=trustworthiness with the truth, 'not swampy'

Jahaziel=window of vision

חזה

The verb חזה (haza) means to see or behold. Noun חזה (hozeh) means seer or visionary. Nouns חזות (hazot), חזות (hazut), חזיון (hizzayon) and מחזה (mahazeh) mean vision, anything between the mere act of seeing to experiencing a prophetic apparition. The noun מחזה (meheza) literally describes a place or instrument of vision and is the word for window.

Johanon=to be gracious

Jozabad=Yah has bestowed

Gederathite=prevents contaminants

גדר

The verb גדר (gadar) means to wall up; to build a wall to separate innies from outies, and to check any movement between the two. Curiously, this verb is used predominantly in a figurative sense, i.e. to describe a containment of thoughts, deeds, intentions or developments.

Trustworthiness with the facts and the disciplined use of the sciences this is expected of persons in leadership positions, the "Husbands of God." They are to be the very best, there is to be no slack, no thwarted expectations, no slurred words, no dips, valleys, or chasms in their terms office.

The Tanakh says they are insulate us from certain "contaminants", meaning leaders are to use "walls", the laws to sift religion out of the government, separate civil persons from the insane and inept, and enact policy initiatives that keep hazards out of the way.

Our world looks accident prone because we don't employ leaders the way we should, and they don't employ us in the ways they should.

When was the last time you heard a President of the United States of America tell the people he expected us to be sane, rational, lawful, friendly, kind, and regal in our behavior at all times?

The window of the vision has clear glass on both sides.

5 Eluzai, Jerimoth, Bealiah, Shemariah and Shephatiah the Haruphite; 

Eluzai=God is my refuge

Jerimoth="Apex Pomegranate"

רום

The verb רום (rum) means to be high or high up in either a physical, social or even attitudinal sense, and may also refer to the apex in a natural process: the being ripe and ready-for-harvest of fruits.

The important noun רמון (rimmon) means pomegranate and the pomegranate became the symbol for harvest-ready fruit (see our full dictionary article for more on this). Overripe items might suffer the noun רמה (rimma), worm or maggot, or the verb רמם (ramam), to be wormy.

Bealiah="Yah is the Landlord"

Shemariah=Yah watches over

Shephatiah= Yah rules

שפט

The verb שפט (shapat) means to judge or govern. Nouns שפט (shepet) and שפוט (shepot) mean judgment in the penal sense. Noun משפט (mishpat) denotes a ruling in a general sense; an ordinance or even custom or manner.

Haruphite=to harvest

חרף

The verb חרף (harap) means to pluck or gather and an identical verb means to taunt, which suggests that there might be just one verb that demonstrates that taunting someone with sharp remarks is rather the same thing as harvesting an orchard with sharp tools.

Noun חרף (horep) means a (fruit-)gathering or harvest. It's often used to indicate the harvest season as time of the year, corresponding to our early autumn. The denominative verb חרף (harap) means to spend the harvest time (much alike our verb "to winter").

6 Elkanah, Ishiah, Azarel, Joezer and Jashobeam the Korahites; 

Elkanah=God has acquired

Ishiah=the salvation of the Lord

Azarel=God has helped

Joezer=

יצר

Verb יצר (yasar) means to fashion or form and relates to צור (sur IV). Noun יצר (yeser) denotes that what is formed, and noun יצרים (yesurim) means forms or members.

Jashobeam=To reverse course and turn towards Shabbat.

שוב

The verb שוב (shub) tells of a reversal in motion; the point where an upward motion becomes a downward one, or vice versa, or a westward motion an eastward one, and so on. This very frequently occurring verb is mostly translated with to turn or return, and is often used to mean to convert or return to a more fruitful way of life, and hence to restore, to retrieve or even to abstain, to reply and to repeat. Noun שובה (shuba) means withdrawal; noun שיבה (shiba) means restoration, and noun תשובה (teshuba) means answer. Adjectives שובב (shobab), שובב (shobeb) and משובה (meshuba) mean backsliding, or transitioning from a positive to a negative way of life.

Verb ישב (yashab) means to sit (the act which occurs precisely in between a person's descent and ascent) or to remain or dwell (in between traveling to and from some place). Nouns שבת (shebet) and מושב (moshab) mean both seat or dwelling place. Noun תושב (toshab) means sojourner.

The verb שבת (shabbat) means to rest or cease activity, and the familiar noun שבת (shabbat) means a rest or stoppage. Noun שבת (shebbet) means cessation and is closely similar to the noun שבת (shebet), meaning seat, mentioned above. Noun משבת (mishbat) also means cessation. Denominative verb שבת (shabat) means to keep the Sabbath and the noun שבתון (shabbaton) denotes a sabbatical observance.

Korahites=memories

7 and Joelah and Zebadiah the sons of Jeroham from Gedor.

Joelah=El is Yah

Zebadiah=gift of inner talent

Jeroham from Gedor=He will obtain mercy by to describe a containment of thoughts, deeds, intentions or developments.

Our list of qualities and duties of the Adult Leader concludes stating what God has made has to be watched over by the leaders of the nations and communities of this world. This includes the plight of persons who are not well either due to the climate, economics, due to race, religion, gender, sexual orientation, or their past.

The observance of Shabbat, "Rest from the work" is a commandment and all are expected to provide and enter into opportunities to observe Shabbat.

Human communities must stop harvesting pain, agony and prejudice from their constituents and focus on learning the "memories" of our sages found in the Torah and the Tanakh, demonstrating compliance through the prompt end of all the waste and ugliness.

This is what is called the "Apex Pomegranate" a world culture that bears fruit and does not let it fall to the ground only to become riddled with maggots.

This happens because we have malformed and immature ideas about the concept of government. Every government out there has to print money in order to do what is necessary to make life for those for whom they are responsible palatable. There simply is no way possible for a government to tax its citizens in proportions needed to operate provide us with a good life.

That being the case, almost every government underspends. There are rules, there is a science to it, but if we were to measure the way a government spends vs. how and how much it ought to spend we would find room for improvment. First we have to stop the hostility and the pretense the government is here for purposes other than for what it was designed.

In no way does paying taxes give anyone any rights for anything, rights come from laws. The rights we must observe according to the Torah, Tanakh and Gospels we simply love to ignore, and then we want the government to magnify the sins of their violations with legalized discrimination and oppression.

None of these documents or those present in modern governments suggest we legalize making each other miserable. Especially not when we have been given every possible advantage.

There must be a hard reversal from these practices and an end to the outrageous beliefs from which they arise. Even governments can observe Shabbat, the day we harvest all that is good from what we have done.

[deandacosta]

Superads https://t.co/aRcCjnpyAU

@deandacosta http://dlvr.it/Smwyx7

[bethanydelleman]

There is no hopelessness so sad as that of early youth, when the soul is made up of wants, and has no long memories, no superadded life in the life of others; though we who look on think lightly of such premature despair, as if our vision of the future lightened the bling sufferer's present.

The Mill on the Floss, George Eliot

[frankpalacios]

Hoy Facebook me recuerda esta foto que subí hace cuatro años... ¿Qué culpa tengo de amanecer así o en situaciones mejores? ¿Eh? ¡Qué culpa! #saturdaymorning #with #chulazo #al #lado #superad #eso

[auriwrites-archive]

solo voy a decir que gracias a dios que dejé de unirme a grupales. siempre tenéis que crear dramas innecesarios, pobres admins lksjsdkl.

[superaddrummer-blog]

The first track, lol. Мой первый музыкальный материал, сделанный самостоятельно.