Ber Quotes

Ballycumber (ba-li-KUM-ber) n. One of the six half-read books lying somewhere in your bed.

Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness’ — then you should enter & remain in them. [Kalama Sutta, AN 3.65]

Andai mereka, kaum jomblo itu, ber-Tuhan, masih lumayan. Mereka akan bilang bahwa jodoh itu di tangan Tuhan. Lha, yang atheis jodohnya di tangan siapa?

Don’t ask me when be­cause I don’t re­mem­ber, but some­where along the way I keep for­get­ting to com­mit sui­cide.

Ev­ery­thing you re­mem­ber is wrong.

Kita tak meng-harap. Kita ber-harap. Tanpa optimisme. Tapi kita tahu bahwa dalam hidup, gelap tak pernah lengkap, terang tak pernah sepenuhnya membuat siang. Di dalam celah itulah agaknya harapan: sederhana, sementara, tapi akan selalu menyertai kita jika kita tak melepaskannya.

What we call chaos is just pat­terns we haven’t rec­og­nized. What we call ran­dom is just pat­terns we can’t de­ci­pher. What we can’t un­der­stand we call non­sense. What we can’t read we call gib­ber­ish.

Yê bash ageh ji bashîya xo nîne ji ber hndê yê bashe. Yê xrab yê xirabe çinkî divêt yê bash bît.

Her cara Ku min helbestek li ser te got Gelê min ez dam ber lomeyan! Ku "Çima helbestekê li ser welêt nabêjî !?" Gelo ma jin tiştek bilî Welêt e...?

I won­der if run­ning is just an­oth­er fix to a fix to a fix to a fix to a fix to a prob­lem I can’t re­mem­ber.

Þar sem jökulinn ber við loft hættir landið að vera jarðneskt, en jörðin fær hlutdeild í himninum, þar búa ekki framar neinar sorgir og þessvegna er gleðin ekki nauðsynleg, þar ríkir fegurðin ein, ofar hverri kröfu.

David Hume, the great­est skep­tic of them all, once remarked that after a gath­er­ing of skep­tics met to pro­claim the verac­i­ty of skep­ti­cism as a phi­los­o­phy, all of the mem­bers of the gath­er­ing nonethe­less left by the door rather than the win­dow. I see Hume’s point. It was all just talk. The solemn philoso­phers weren’t tak­ing what they said seri­ous­ly.

con-tu-ber-nal(noun). One who occupies the same tent; a tent-fellow, comrade. The thought of Percy Prewitt as my contubernal causes me to break out in hives. -From the personal dictionary of Caroline Trent

Tuhan-ku Yang Maha Lembut, ... Aku yakin tak ada dalam niat Mu untuk menyedihkan aku. Aku ini jiwa yang Kau kasihi, yang Kau ijinkan lahir melalui rahim Ibuku yang sangat Kau cintai itu. Aku hanya ber-Tuhan kepada Mu, dan aku memuliakan Ibuku, sebagaimana telah Kau perintahkan. Demi cinta-Mu kepada Ibuku, damaikanlah jiwa kecilku ini. Aamiin

If you are uneasy about a relationship, ask yourself, Does this relationship breed more togetherness or more isolation within me? If you feel alone in the relationship, that’s not a good sign. But remem-ber: the first person to look at is yourself.

I don’t ex­pect you to un­der­stand,” Adam says. “You’re still the eight-​year-​old sit­ting in school, sit­ting in church, be­liev­ing ev­ery­thing you’re told. You re­mem­ber pic­tures in books. They planned how you’d live your whole life. You’re still asleep.

Agaknya belum ada penelitian kejiwaan terhadap orang Indonesia menyangkut kesukaannya ber-Tuhan-Tuhan untuk tindakan-tindakan yang justru direstui setan.

We were kept busy learn­ing. We had a mil­lion facts to re­mem­ber.

Gelek cara ew kesê tu xo bu di êxîye ber fîshekê, her ew kese fîshek peqandî.

Benjamin, min son. Du har skrivit igen. Jag har bett dig att inte skriva och jag ber dig ännu en gång. Du måste förstå. Jag älskar dig. Jag hoppas du mår bra. Med jag låtsas att du inte finns.

[A]ber eigentlich ist doch gerade ein starker Wille das Markenzeichen des schwachen Menschen. Denn als solcher muss er ständig etwas wollen. Er muss wirken und werken, probieren und trainieren, derweil dem Starken alles wie von selbst gelingt.

De fleste mennesker ber om bråk, et sted i underbevisstheten, når de går omkring og snakker utydelig.

Selagi masih ada masalah soal perbedaan agama dan kepercayaan di Negri ini, itu berarti Negri ini masih di huni oleh orang-orang yg tak ber Agama.

Kurd ji hev cuda dilopên baranê ne, cihê cihê têne daqurtandin. Ku gihane hev dibin lehî, lehîke boş. Tu kes, tu tişt li ber wan nikare bisekine. Felata welatê me di rabûna vê lehiyê de ye

It is cer­tain­ly for­tu­nate for us that the num­bers (of quarks and antiquarks) are un­equal be­cause, if they had been the same, near­ly all the quarks and an­ti­quarks would have an­ni­hi­lat­ed each oth­er in the ear­ly uni­verse and left a uni­verse filled with ra­di­ation but hard­ly any mat­ter. There would then have been no galax­ies, stars, or plan­ets on which hu­man life could have de­vel­oped.

an­ti­quarks? Why are there not equal num­bers of each? It is cer­tain­ly for­tu­nate for us that the num­bers are un­equal be ear­ly uni­verse and left a uni­verse filled with ra­di­ation but hard­ly any mat­ter. There would then have been no galax­ies, stars, or plan­ets on which hu­man life could have de­vel­oped.

How do people get to this clandestine Archipelago? Hour by hour planes fly there, ships steer their course there, and trains thunder off to it--but all with nary a mark on them to tell of their destination. And at ticket windows or at travel bureaus for Soviet or foreign tourists the employees would be astounded if you were to ask for a ticket to go there. They know nothing and they've never heard of the Archipelago as a whole or any one of its innumerable islands. Those who go to the Archipelago to administer it get there via the training schools of the Ministry of Internal Affairs. Those who go there to be guards are conscripted via the military conscription centers. And those who, like you and me, dear reader, go there to die, must get there solely and compulsorily via arrest. Arrest! Need it be said that it is a breaking point in your life, a bolt of lightning which has scored a direct hit on you? That it is an unassimilable spiritual earthquake not every person can cope with, as a result of which people often slip into insanity? The Universe has as many different centers as there are living beings in it. Each of us is a center of the Universe, and that Universe is shattered when they hiss at you: "You are under arrest." If you are arrested, can anything else remain unshattered by this cataclysm? But the darkened mind is incapable of embracing these dis­placements in our universe, and both the most sophisticated and the veriest simpleton among us, drawing on all life's experience, can gasp out only: "Me? What for?" And this is a question which, though repeated millions and millions of times before, has yet to receive an answer. Arrest is an instantaneous, shattering thrust, expulsion, somer­sault from one state into another. We have been happily borne—or perhaps have unhappily dragged our weary way—down the long and crooked streets of our lives, past all kinds of walls and fences made of rotting wood, rammed earth, brick, concrete, iron railings. We have never given a thought to what lies behind them. We have never tried to pene­trate them with our vision or our understanding. But there is where the Gulag country begins, right next to us, two yards away from us. In addition, we have failed to notice an enormous num­ber of closely fitted, well-disguised doors and gates in these fences. All those gates were prepared for us, every last one! And all of a sudden the fateful gate swings quickly open, and four white male hands, unaccustomed to physical labor but none­theless strong and tenacious, grab us by the leg, arm, collar, cap, ear, and drag us in like a sack, and the gate behind us, the gate to our past life, is slammed shut once and for all. That's all there is to it! You are arrested! And you'll find nothing better to respond with than a lamblike bleat: "Me? What for?" That's what arrest is: it's a blinding flash and a blow which shifts the present instantly into the past and the impossible into omnipotent actuality. That's all. And neither for the first hour nor for the first day will you be able to grasp anything else.

Books do not per­ish like hu­mankind. Of course we com­mon­ly see them bro­ken in the hab­er­dash­er's shop when on­ly a few months be­fore they lay bound on the sta­tion­er's stall; these are not true works, but mere trash and new­fan­gle­ness for the vul­gar. There are thou­sands of such gew­gaws and toys which peo­ple have in their cham­bers, or which they keep up­on their shelves, be­liev­ing that they are pre­cious things, when they are the mere pass­ing fol­lies of the pass­ing time and of no more val­ue than pa­pers gath­ered up from some dunghill or raked by chance out of the ken­nel. True books are filled with the pow­er of the un­der­stand­ing which is the in­her­itance of the ages: you may take up a book in time, but you read it in eter­ni­ty.

Det er den draumen Det er den draumen me ber på at noko vidunderlig skal skje, at det må skje - at tidi skal opna seg, at hjarta skal opna seg, at dører skal opna seg, at kjeldor skal springa - at draumen skal opna seg, at me ei morgonstund skal glida inn på ein våg me ikkje har visst um.

Semua sifat-sifat ini terhimpun di dalam hati, seolah-olah di dalam diri manusia itu ada binatang babi, anjing, syaitan dan pendita. Maksud babi ialah nafsu syahwat, sebab babi itu dikeji bukan kerana warna dan rupanya tetapi kerana kegelojohan, nafsu syahwat dan kerakusannya. Maksud anjing ialah nafsu marah kerana anjing itu bersifat garang dan bermusuh. Babi sentiasa mengajak supaya bersikap gelojoh melakukan keburukan dan kemungkaran, dan anjing pula mengajak supaya bersikap marah dengan melakukan kekejaman dan penganiyaan. Sementara syaitan pula sentiasa menyemarakkan nafsu syahwat babi dan nafsu marah anjing itu serta menggalakkan keduanya menyaingi satu sama lain. Maksud pendita ialah akal yang diperintahkan supaya mematahkan godaan syaitan dengan mendedahkan tipu helahnya melalui cahaya yang terang-benderang, melumpuhkan kerakusan dan syahwat babi itu dengan mengarahkan anjing supaya mengawalnya, kerana nafsu syahwat dapat dilumpuhkan dengan nafsu marah, dan mengawal kegarangan anjing dengan mengarahkan babi kepadanya, serta menjadikan anjing itu tunduk kepada perintahnya (akal). Jika akal dapat berbuat demikian nescaya segala-gala akan berjalan dengan lurus dan baik di dalam kerajaan jasmani. Jika gagal menundukkan nafsu syahwat dan nafsu marah, maka akal akan menajdi hamba kepada kedua-duanya, sebagaimana yang terdapat di kalangan kebanyakan orang yang menumpukan minat ke arah nafsu perut dan nafsu seks dan kepada usaha-usaha menyaingi hebat orang lain. Ini bererti akal tunduk di bawah telunjuk syaitan kerana syaitanlah yang mendorong nafsu syahwat dan nafsu marah supaya berkhidmat kepadanya. Dengan kata lain akal ketika itu adalah menyembah dan ber'abdi kepada syaitan.

Aku berharap kita memeriksa sekali lagi, jangan-jangan kita melupakan sesuatu yang paling ber- harga bagi kita.

Bagaimana kita saling mengenal... ? Sedang kita tak saling memandang, Apalagi ber-sua., .

Take my husband, for instance. There’s no greater bungler than my Nachman-Ber. Ever since I’ve known him, he hasn’t earned two broken kopeks. Then what’s he good for?

Selagi masih ada masalah soal perbedaan agama dan kepercayaan di Negri ini, itu berarti Negri ini masih di huni oleh orang-orang yg tak ber Agama.

Hate ber derî Min lê nenêrî Lê gava ew çû Min dil daye dû Ka ew çavên reş Ka ew dêmên geş Ka ew bîna xweş Ka ew reng û rû Yara min bakir Ey bilbilê dîn Li ser çi digrî Qêrîn û nalîn Yara te wa ye Li ber çava ye Ev deşt û çiya Tev xweş kir bi bîn Bilbil tu zanî Gelo ez kime? Tu tim serbest î Lê ez girtî me Bê lîs û hêlîn Bê ol û bê dîn Ez im Cegerxwîn Xortê Kurdî me

Ferat im-Kêferat im Guj-guj û him-him Ferat im, Ferat... Xush-xush û xum-xum Ferat im, Ferat... Ferat im, kêferat im Kar im, xebat im Jîn û felat im Va ye ez hatim Ji jor ve ez têm Diçim ber bijêr Di nav dilê min Tev gewher û zêr Ferat im... Bi him-him ez têm Bê ser û bê min Ser derya mezin Ferat im... Daxwaza millet Feratê dijwar Di ber xwe dibim Tev gerş û gemar Ferat im... Dengê sewîyan Rengê birçîyan Ez dengê şivan Xama xwendevan Ferat im... Tev ah û nalîn Giryan û qêrîn Bi çelq û lem-lem Hemî kul û xem Ferat im... Diçim pêş bi rist Wek sitêr û rist Hemî derd û kul Dikevim nav dil Ferat im... Di dilên xortan Dikelim herdem Ber pozê dijmin Ez xîp û kelem Ferat im... Ez xwendevarî Ezim hişyarî Dûr û dirêjim Gavan tavêjim Ferat im... Di nav dilan de Pir xurt û bi tîn Di nav damarên Xortanê bûm xwîn Ferat im... Di ser hevre têm Bi çelqîn û guj Di ber xwe dibim Dijminê xwînmij Ferat im, kar im, xebat im Ez kêferatim Vaye ez hatim Ji Kurdistan ve têm Pir xurt û bi tîn Ez pêta cerg Û dilê Cigerxwîn

Rea­sons Why I Loved Be­ing With Jen I love what a good friend you are. You’re re­ally en­gaged with the lives of the peo­ple you love. You or­ga­nize lovely ex­pe­ri­ences for them. You make an ef­fort with them, you’re pa­tient with them, even when they’re side­tracked by their chil­dren and can’t pri­or­i­tize you in the way you pri­or­i­tize them. You’ve got a gen­er­ous heart and it ex­tends to peo­ple you’ve never even met, whereas I think that ev­ery­one is out to get me. I used to say you were naive, but re­ally I was jeal­ous that you al­ways thought the best of peo­ple. You are a bit too anx­ious about be­ing seen to be a good per­son and you def­i­nitely go a bit over­board with your left-wing pol­i­tics to prove a point to ev­ery­one. But I know you re­ally do care. I know you’d sign pe­ti­tions and help peo­ple in need and vol­un­teer at the home­less shel­ter at Christ­mas even if no one knew about it. And that’s more than can be said for a lot of us. I love how quickly you read books and how ab­sorbed you get in a good story. I love watch­ing you lie on the sofa read­ing one from cover-to-cover. It’s like I’m in the room with you but you’re in a whole other gal­axy. I love that you’re al­ways try­ing to im­prove your­self. Whether it’s running marathons or set­ting your­self chal­lenges on an app to learn French or the fact you go to ther­apy ev­ery week. You work hard to be­come a bet­ter ver­sion of your­self. I think I prob­a­bly didn’t make my ad­mi­ra­tion for this known and in­stead it came off as ir­ri­ta­tion, which I don’t re­ally feel at all. I love how ded­i­cated you are to your fam­ily, even when they’re an­noy­ing you. Your loy­alty to them wound me up some­times, but it’s only be­cause I wish I came from a big fam­ily. I love that you al­ways know what to say in con­ver­sa­tion. You ask the right ques­tions and you know ex­actly when to talk and when to lis­ten. Ev­ery­one loves talk­ing to you be­cause you make ev­ery­one feel im­por­tant. I love your style. I know you think I prob­a­bly never no­ticed what you were wear­ing or how you did your hair, but I loved see­ing how you get ready, sit­ting in front of the full-length mir­ror in our bed­room while you did your make-up, even though there was a mir­ror on the dress­ing ta­ble. I love that you’re mad enough to swim in the English sea in No­vem­ber and that you’d pick up spi­ders in the bath with your bare hands. You’re brave in a way that I’m not. I love how free you are. You’re a very free per­son, and I never gave you the sat­is­fac­tion of say­ing it, which I should have done. No one knows it about you be­cause of your bor­ing, high-pres­sure job and your stuffy up­bring­ing, but I know what an ad­ven­turer you are un­der­neath all that. I love that you got drunk at Jack­son’s chris­ten­ing and you al­ways wanted to have one more drink at the pub and you never com­plained about get­ting up early to go to work with a hang­over. Other than Avi, you are the per­son I’ve had the most fun with in my life. And even though I gave you a hard time for al­ways try­ing to for al­ways try­ing to im­press your dad, I ac­tu­ally found it very adorable be­cause it made me see the child in you and the teenager in you, and if I could time-travel to any­where in his­tory, I swear, Jen, the only place I’d want to go is to the house where you grew up and hug you and tell you how beau­ti­ful and clever and funny you are. That you are spec­tac­u­lar even with­out all your sports trophies and mu­sic cer­tifi­cates and in­cred­i­ble grades and Ox­ford ac­cep­tance. I’m sorry that I loved you so much more than I liked my­self, that must have been a lot to carry. I’m sorry I didn’t take care of you the way you took care of me. And I’m sorry I didn’t take care of my­self, ei­ther. I need to work on it. I’m pleased that our break-up taught me that. I’m sorry I went so mental. I love you. I always will. I'm glad we met.

According to my Glendale high school days, the road along the ocean that stretched from San Diego to San Francisco was staked out in the 1780’s or so by the Spanish. The Spanish were afraid the French or Russians would claim the land along the coast first. France had picked up a big chunk of land between the Mississipi and the Rocky Mountains. Russia was coming south across the Berring Sea and down the coast from what would eventually be Alaska. The first big push to stake out the royal road stopped at what became Los Angeles. The whole point of the road was to set up a link between the Franciscan missions in California.

li ser singê min şopên destên te kor û lal û kerr… li ser zimanê min germahiya devê te kesk û sor û zer… li ber laşê min çavên te qaçax qaçax dikenin tu qaçax qaçax şa dibî evîn qaçax qêrîn qaçax tu qaçax… li ser laşê te qaçaxek qaçax qaçax xwe dide te qaçax qaçax di erdên te de xwe vedişêre awirên te qaçax hezkirin qaçax ez qaçax…qaçax…

Forget bringing the troops home from Iraq. We need to get the troops home from World War II. Can anybody tell me why, in 2009, we still have more than sixty thousand troops in Germany and thirty thousand in Japan? At some point, these people are going to have to learn to rape themselves. Our soldiers have been in Germany so long they now wear shorts with black socks. You know that crazy soldier hiding in the cave on Iwo Jima who doesn’t know the war is over? That’s us. Bush and Cheney used to love to keep Americans all sphinctered-up on the notion that terrorists might follow us home. But actually, we’re the people who go to your home and then never leave. Here’s the facts: The Republic of America has more than five hundred thousand military personnel deployed on more than seven hundred bases, with troops in one hundred fifty countries—we’re like McDonald’s with tanks—including thirty-seven European countries—because you never know when Portugal might invade Euro Disney. And this doesn’t even count our secret torture prisons, which are all over the place, but you never really see them until someone brings you there—kinda like IHOP. Of course, Americans would never stand for this in reverse—we can barely stand letting Mexicans in to do the landscaping. Can you imagine if there were twenty thousand armed Guatemalans on a base in San Ber-nardino right now? Lou Dobbs would become a suicide bomber. And why? How did this country get stuck with an empire? I’m not saying we’re Rome. Rome had good infrastructure. But we are an empire, and the reason is because once America lands in a country, there is no exit strategy. We’re like cellulite, herpes, and Irish relatives: We are not going anywhere. We love you long time!

He has made a show of being a devoted family man but his life has been carefully arranged so that he spends as little time with his family as possible.

Ez Gelek Tî Me Şeraba wan lebên lala Bi minde ez gelek tî me Bila xêra te bî cana: Nizanî ez çi birçî me? Ji baxê paxil û sîngê Eger sêvek bidî Seyda Xurînî pê ku bişkînim Diçim ser rê ku rêwî me Eger sênca rez û baxan Çirand û dest birin sêvan Dibî lêv herne ser lêvan Li min megre ku sêwî me Bi tenha ez li çolê me Serî goka di holê me Birîndari m ji wan mijgan Pêrîşani m çi xwînî me? Welatperwer bî ey xanim: Were dest deyne ser canim Birînê min qemûşk bigrin Bi jînê pir bi hêvî me De wer maçek biminde xweş Li dêm ko bisk bikin şevreş Ku ayîna te bigrim ez Ji nûve da bi zanîme? Bihayê herdû sêvên zer Li dil xistin te sed xencer Mebîne qelsemêrim ez Ji kurdên ser nişîvîme? Kurê Xesro û Guhderzim Di vê rêde gelek berzim Evîndarim ku can û dil Li ber destê te danîme Eger ez ser dibim ber pê Xwedana şal û îşerpê Dixwazim ku tu pîroz bit Di vê rê ez çi manî me? Dema çavên te yên mêrkuj Dibênim ez dibim wek mij Peyala şerbeta lêvan Kirim gawir ku yezdî me Ji te dûrim te nabînim Li ser te ez ciger xwînim Çi bêjim ko nikarim bêm Di îro ez swêdî me. Cigerxwîn Stockholm 26.9.1979

[A]ber auf einmal gerät einer von ihnen ins Zentrum der Aufmerksamkeit, wird zum Symbol, zur Ikone. Warum? Aus vielerlei Gründen: durch die Art und Weise, wie Medien ihre Nachrichten auswählen und verbreiten, weil Menschen das Bedürfnis haben, das Gute, das sie in sich fühlen, auf etwas zu richten, an das es sich zu glauben lohnt, und dafür auch auf die Straße zu gehen.

Yatim piatu itu tak hanya mereka yang tak berayah, tak ber-ibu, tetapi juga mereka yang kehilangan sumber-sumber perlindungan, penghidupan, dan dukungan sosial. Dalam masyarakat yang mengglobal, perubahan dan pergeseran ruang hidup berlangsung dahsyat dan menyebabkan munculnya warga yang secara langsung mengalami yatim piatu; tak mandiri, bergantung pada bantuan orang lain, rentan, dan miskin.

Ber-lim e o Homem-Com-a-Boca-Aberta andavam quase sempre juntos, a vaguear, perdidos, mas agora, como estavam os dois, lado a lado, já não pareciam tão loucos, pareciam ter um objectivo, a coisa ganhava estupidamente sentido porque um louco caminhava ao lado de outro louco, e os dois lado a lado, falavam, de quê, ninguém sabe, mas para a Cidade inteira estavam bem menos loucos do que antes, pois estavam juntos

Forresten skulle han snart bli førstekontorist, så det var på tide å oppføre seg seriøst. Så han gav avkall på fløytespel, på dei heite kjenslene og fantasien; for alle borgarar har ein gong i ungdommelig glød, om ikkje anna så for ein dag eller eit minutt, trudd seg i stand til grenselaus lidenskap og høgttravande bedrifter. Den mest middelmåtige libertinar har drøymt om sultaninner; kvar notar ber i sjela si skar av ein poet.

Jeg skjønner ikke.” Jeg skjønte faktisk ikke. I det store og det hele er jeg en alminnelig fyr. Jeg sier at jeg skjønner når jeg gjør det, og jeg sier at jeg ikke gjør det når jeg ikke gjør det. Jeg prøver å snakke rett fra leveren. Så vidt jeg kan forstå, er det mange av problemene her i verden som har sitt opphav i dunkle talemåter. De fleste mennesker ber om bråk, et sted i underbevisstheten, når de går rundt omkring og snakker utydelig.

Tidak selalu menyoal pengagum rahasia, tembok mungkin adalah mereka yang sesungguhnya rindu untuk berada di dalam pikiranmu. Mereka yang ber’ada’nya dalam realitas hanyalah sebagai pengabdi atas keberadaanmu. Cameo-cameo tanpa nama yang susah payah menopang berat badanmu di pundaknya, mereka yang merelakan pedar cahaya pada dirinya direnggut gelap dan menjadi bayangan, supaya kamu minimal dapat kelihatan bersinar saat berada diantara mereka

Ne mîne li hîvya çi kesa da bhên o te dil xush biken o jîyana te bashte biken.. Shertanê li ser çi kesan neke ko dê hên o te rizgar ken. Tu xodanê peyva dest pêkê o pêngava dest pêkê be, o destê xo bgre harîkarîya xo bike o bizane xodê harî wî kesî diket yê harî xo diket. Eger te ew kes ne dît te dil xush biket, tu bxo xo dil xush bike. Eger te ew kes ne dît bu te shemalkekê helket, li êkê dî ne gerhe shemalkên te bi vemrînît. Neçe bîyabanê o li gûlên ciwan bi gerhe, tu hîç tshtekî li bîyabanê nabînî ji blî strî o dehlîya. Tu bitnê dishêy wê jîyanê bu xo avakey ya di hzr û xeyalên te da. Kes na hêt o xewnêt te o hez o hîvîyên te bikete rastî, evca ji xew rabe o kar bike bu hîvîyên xo. Serê xo bilind ke o eger tarî bi ser te da hat li rûnahîyê bi gerhe o bizane heyv ya li hîvya te. Çi dergeha li xo ne gre , çûnkî de her rojek hêt pêdvî wî dergehî bî. Torre ne be demê kesek axftneka ne ciwan di bêjît te o bizane ew kesatîya xo pênase diket ne ya te. Bawerîyê bi xo o bê hîvî nebe, beref xewnên xo ve here . Çi car rêka xo ne ber de, eger rêk çenda dirêj bît, xo dana çîya bît, xo bihêz bike o geshbîn be. Ya çoy ji bîr ke, o bizane di gel helatna rojeka nî, delîvên nî dihên o pshtî zvstana dijwar dê bûhar hêt o gûl dê vebn. Ev gerdûne xodê yê bu te çêkrî, supasîya wî bike ko tu day saxlem. Di gel xodê be o dê ew te parêzît o xewnên te di gel wî de bine rastî.

Bilbil û Gul Bilbilê dilkul dinalî, Her li ser dêmên gulê, Gul çi zanî ku li ser kê, Wer dinalî bilbil e? Pertewa dêmên sipî Carek li dil ku ew nedî Çend bikî qêrîn û zarî Kî dizanî dil kul e? Dilgirê wek bilbilê Herdem bi nalîn û girî Girtiyê benda evînê Dil li benda sunbil e. Dilbijê bê çare çibkî Bil ji qêrîn û girî Ê di benda dil revînê Kî dizanî bê dil e? Ev xem û derd û elem Ku min di dil de pir civîn Tev ji pêt û pertewa Şaha bi tac û sunbil e Ew kesê sewdan li ser Naçî rêza dilgiran Her çiqasî ew bi gazî Rengê dengê zengil e Ger ji dêmên sorgulî Pertew nedî nêv can û dil Nakevî nêv bend û dava Zulfê mest û fulfil e Ez di benda dilrevayê Tîr ji birhan têne dil Lêw me dil herdem bi destê Nazika reş-kakile Ew kesê carek diye Derdê evînê wî bi dil Jar û sergerdan û meste Xweş dizanî 'moşkil e' Pertewa dîdariyê Ku mêxolî ez kirim Laleş a min ser li ber Danî li sîng û paşilê Bûye çil sal ku cigerxwîn Bû ji tîrên ebriwan Lew me dermanê birînê Lêv û sêvên paxile

Nevertheless they come up with their own history of creation, the Dreaming. The first man was Ber-rook-boorn. He was made by Baiame, the uncreated, who was the beginning of everything, and who loved and took care of all living things. In other words, a good man, this Baiame. Friends called him the Great Fatherly Spirit. After Baiame established Ber-rook-boorn and his wife in a good place, he left his mark on a sacred tree—yarran—nearby, which was the home of a swarm of bees. “ ‘You can take food from anywhere you want, in the whole of this country that I have given you, but this is my tree,’ he warned the two people. ‘If you try to take food from there, much evil will befall you and those who come after you.’ Something like that. At any rate, one day Ber-rook-boorn’s wife was collecting wood and she came to the yarran tree. At first she was frightened at the sight of the holy tree towering above her, but there was so much wood lying around that she did not follow her first impulse—which was to run away as fast as her legs could carry her. Besides, Baiame had not said anything about wood. While she was gathering the wood around the tree she heard a low buzzing sound above her head, and she gazed up at the swarm of bees. She also saw the honey running down the trunk. She had only tasted honey once before, but here there was enough for several meals. The sun glistened on the sweet, shiny drops, and in the end Ber-rook-boorn’s wife could not resist the temptation and she climbed up the tree. “At that moment a cold wind came from above and a sinister figure with enormous black wings enveloped her. It was Narahdarn the bat, whom Baiame had entrusted with guarding the holy tree. The woman fell to the ground and ran back to her cave where she hid. But it was too late, she had released death into the world, symbolized by the bat Narahdarn, and all of the Ber-rook-boorn descendants would be exposed to its curse. The yarran tree cried bitter tears over the tragedy that had taken place. The tears ran down the trunk and thickened, and that is why you can find red rubber on the bark of the tree nowadays.” Andrew puffed happily on his cigar.

Entry: Barbary Vikings Where horned Helmets and fur Cloaks; otherwise you could misstake them for Northern Barbarians. They swagger hughly, quarrel hughly, drink hughly and boast hughly. They thing they like the best is killing people, particulary lots at once. If a Barbary viking goes berserk, he will kill even more freely. Stand clear if one does. All of them are excelent seamen. Their Boats have square sails and lines of Shields down the sides. Quite often, the Managment employs them as Pirates because they are good at raping and looting and burning. But on some Tours they appears as allies of a rather wilful kind, and will take Tourist for a sail. At home, which are somewhere quite northerly, they have a King, who is Good and to whom they are viciously loyal, and they womenfolk whom you scarly se at all because they are all at home berring warrios. Barbary vikings are even maler then Anglo-Saxoon cossacks.

Brainwashing, as it is now practiced, is a hybrid technique, depending for its effectiveness partly on the systematic use of violence, partly on skilful psychologi­cal manipulation. It represents the tradition of 1984 on its way to becoming the tradition of Brave New World. Under a long-established and well-regulated dic­tatorship our current methods of semiviolent manipula­tion will seem, no doubt, absurdly crude. Conditioned from earliest infancy (and perhaps also biologically predestined), the average middle- or lower-caste indi­vidual will never require conversion or even a re­fresher course in the true faith. The members of the highest caste will have to be able to think new thoughts in response to new situations; consequently their training will be much less rigid than the train­ing imposed upon those whose business is not to rea­son why, but merely to do and die with the minimum of fuss. These upper-caste individuals will be mem­bers, still, of a wild species -- the trainers and guard­ians, themselves only slightly conditioned, of a breed of completely domesticated animals. Their wildness will make it possible for them to become heretical and rebellious. When this happens, they will have to be either liquidated, or brainwashed back into orthodoxy, or (as in Brave New World) exiled to some island, where they can give no further trouble, except of course to one another. But universal infant condition­ing and the other techniques of manipulation and con­trol are still a few generations away in the future. On the road to the Brave New World our rulers will have to rely on the transitional and provisional techniques of brainwashing.

HELENA: Proč jim nestvoříte duši? DR. GALL: To není v naší moci. FABRY: To není v našem zájmu. BUSMAN: To by zdražilo výrobu. Propánička krásná dámo, vždyť my to děláme tak lacino! Sto dvacet dolarů ošacený kus, a před patnácti lety stál deset tisíc! Před pěti lety jsme pro ně kupovali šaty; dnes máme vlastní tkalcovny, a ještě expedujeme látečky pětkrát laciněji než jiné továrny. Prosím vás, slečno Gloryová, co platíte metr plátna? HELENA: Nevím – – skutečně – – – zapomněla jsem. BUSMAN: Můj ty Tondo, a pak chcete zakládat Ligu humanity! Stojí už jen třetinu, slečno; všechny ceny jsou dnes na třetině a ještě půjdou níž níž níž, až – takhle. He? HELENA: Nerozumím. BUSMAN: Jemináčku slečno, to znamená, že práce klesla v ceně! Vždyť Robot i s krmením stojí za hodinu tři čtvrtě centíku! To je vám legrační, slečno: všechny továrny praskají jako žaludy, nebo honem kupují Roboty, aby zlevnily výrobu. HELENA: Ano, a vyhazují dělníky na dlažbu. BUSMAN: Haha, to se rozumí! Ale my, boží dobroto, my jsme zatím vrhli pět set tisíc tropických Robotů na argentinské pampy, aby pěstili pšenici. Buďte tak dobrá, co stojí u vás libra chleba? HELENA: Nemám ponětí. BUSMAN: Tak vidíte; teď stojí dva centíky v té vaší dobré staré Evropě; ale to je náš chlebíček, rozumíte? Dva centíky libra chleba; a Liga humanity o tom nemá tušení! Haha, slečno Gloryová, vy nevíte, co to je příliš drahý krajíc. Pro kulturu a tak dále. Ale za pět let, no tak vsaďte se! HELENA: Co? BUSMAN: Že za pět let budou ceny všeho na žádná celá deset. Lidičky, za pět let se utopíme v pšenici a všem možném. ALQUIST: Ano, a všichni dělníci světa budou bez práce. DOMIN (vstane): Budou, Alquiste. Budou, slečno Gloryová. Ale do desíti let nadělají Rossumovi Univerzální Roboti tolik pšenice, tolik látek, tolik všeho, že řekneme: Věci už nemají ceny. Nyní ber každý, kolik potřebuješ. Není bídy. Ano, budou bez práce. Ale pak nebude už vůbec žádné práce. Všechno udělají živé stroje. Člověk bude dělat jen to, co miluje. Bude žít jen proto, aby se zdokonaloval. HELENA (vstane): Bude to tak? DOMIN: Bude. Nemůže to být jinak. Předtím snad přijdou strašlivé věci, slečno Gloryová. Tomu se nedá prostě zabránit. Ale pak přestane služebnictví člověka člověku a otročení člověka hmotě. Nikdo už nebude platit za chléb životem a nenávistí. Ty už nejsi dělník, ty už nejsi písař; ty už nekopeš uhlí a ty nestojíš u cizího stroje. Už nebudeš své duše utrácet v práci, kterou jsi proklínal! ALQUIST: Domine, Domine! To, co říkáte, vypadá příliš jako ráj. Domine, bývalo něco dobrého v sloužení a něco velkého v pokoření. Ach Harry, byla nevímjaká ctnost v práci a únavě. DOMIN: Snad byla. Ale nemůžeme počítat s tím, co se ztratí, když předěláváme svět od Adama. Adame, Adame! už nebudeš jíst chléb svůj v potu tváře; už nepoznáš hladu a žízně, únavy a ponížení; vrátíš se do ráje, kde tě živila ruka Páně. Budeš svobodný a svrchovaný; nebudeš mít jiného úkolu, jiné práce, jiné starosti než zdokonalit sama sebe. Budeš pánem stvoření. BUSMAN: Amen.

Milliyetçilik bir ırk sorunu değildir, bir yurt sorunudur. İstiklâl Savaşı’nda Intelligence Service’ten Mim Mim Grubu’na gizlice ha ber aktaranlardan birisi Ermeni Pandikyan Efendi de ğil miydi? (Toprağı bol olsun.) Mustafa Kemal Paşa, Ku- va-yı Milliye’yi örgütlerken, ilk başvurduğu kişiler, he pimizin de bildiği gibi Doğu Anadolu’daki Kürt beyle ri olmuştur. Şimdi Kürtçülük taslayanlar acaba o zaman dedelerinin ya da babalarının neden Kemal Paşa’ya ha yır demediklerini hiç düşünmüşler midir?

Buktikan bahwa anda masih Hidup sekarang ini ! karena hidup ini adalah sebuah pembuktian bahwa kita masih hidup. Dan ketika kita tidak mampu lagi membuktikannya maka kita seperti manusia yang memiki tubuh tapi tidak ber jiwa

When we listen to the preaching of the Word, we should not listen primarily for “practical how-to advice,” though Scripture teaches us much about everyday matters. Nor should we listen for messages that bolster our self-esteem or that rouse us to political and social causes. Rather, as mem- bers of Christian churches we should listen primarily for the voice and message of God as revealed in his Word. We should listen to hear what he has written, in his omniscient love, for his glory and for our blessing.

Mistakes can bring us to spiritual heights, or depths, which we would have otherwise not visited.

Air yang tenang tak akan ber-Riak jika tak di ganggu, begitupun laut yg luas akan tenang jika tak ada badai

Living in the answer, while forgetting the question that gave birth to it, will cause the answer to become mechanical, habitual, or dispirited. Conversely, living only in the question can lead to confusing or debilitating uncertainty and ambiguity. We need both.

SOFT-SCRAMBLED EGGS WITH ASPARAGUS Hands-on: 15 min. Total: 15 min. For perfect soft-scrambled eggs, cook slowly and stir often to form creamy curds (see page 176). Use the thinnest asparagus you can fnd so it will become crisp-tender with gentle heat. 18 large eggs, lightly beaten 1 ⁄ 3 cup whole milk 1 teaspoon salt 1 teaspoon freshly ground black pepper 3 tablespoons olive oil, divided 1 cup fnely chopped small asparagus 1 ⁄ 4 cup chopped fresh fat-leaf parsley 1. Combine frst 4 ingredients in a medium bowl, stirring with a whisk. 2. Heat a large nonstick skillet over medium heat. Add 2 tablespoons oil to pan; swirl to coat. Add eggs and asparagus to pan. Reduce heat to medium-low. Cook 8 minutes or until eggs are soft and begin to set, stirring frequently. Stir in parsley; drizzle with remaining 1 tablespoon oil. SErVES 12 (serving size: 1 ⁄ 3 cup) CalOriES 146; FaT 10.9g (sat 3g, mono 5.5g, poly 1.8g); prOTEiN 10g; CarB 2g FiBEr 0g; CHOl 280mg; irON 2mg; SODiUM 304mg; CalC 55mg

BLOOD ORANGE MIMOSAS Hands-on: 10 min. Total: 12 min. We love the color blood oranges give this classic brunch cocktail. A dash of bitters adds depth. Look for orange bitters—such as Fee Brothers or Stirrings— at liquor stores or specialty grocers. The sugar cube dissolves as you sip, balancing the bitters and giving of bubbles for a festive touch. Juice the oranges and keep chilled up to a day ahead. 12 sugar cubes 1 ⁄ 2 teaspoon blood orange bitters or angostura bitters 1 7 1 ⁄ 2 cups sparkling wine, chilled 3 cups fresh blood orange juice (about 6 oranges) blood orange rind curls (optional) 1. Place 1 sugar cube in each of 12 Champagne futes or slender glasses; add 1 drop bitters to each fute. Combine wine and juice. Divide wine mixture evenly among futes. Garnish with rind, if desired. SErVES 12 (serving size: about 3 ⁄ 4 cup) CalOriES 143; FaT 0g; prOTEiN 0g; CarB 11g; FiBEr 0g; CHOl 0mg; irON 0mg; SODiUM 0mg; CalC 5mg

ORANGE, HONEY, AND THYME BISCUITS Hands-on: 23 min. Total: 36 min. Bake biscuits up to a day ahead, and keep in a sealed zip-top plastic bag. 2 ⁄ 3 cup nonfat buttermilk 2 tablespoons clover honey 2 teaspoons chopped fresh thyme 2 teaspoons grated orange rind 10 ounces spelt four (about 2 cups) 5 teaspoons baking powder 1 ⁄ 4 teaspoon kosher salt 1 5 1 ⁄ 2 tablespoons chilled butter, cut into small pieces cooking spray 1. Preheat oven to 425°. 2. Combine the frst 4 ingredients in a small bowl, stirring with a whisk. 3. Weigh or lightly spoon four into dry measuring cups; level with a knife. Combine four, baking powder, and salt in a medium bowl, stirring with a whisk. Cut in butter with a pastry blender or 2 knives until mixture resembles coarse meal. Add buttermilk mixture to four mixture, stirring just until moist. Turn dough out onto a lightly foured surface; pat into a 7 1 ⁄ 2-inch square; cut into 12 rectangles. Place dough on a foil-lined baking sheet coated with cooking spray. Bake at 425° for 13 minutes or until lightly browned on edges and bottom. SErVES 12 (serving size: 1 biscuit) CalOriES 162; FaT 6.1g (sat 3.3g, mono 1.4g, poly 0.2g); prOTEiN 4g; CarB 22g; FiBEr 3g; CHOl 14mg; irON 1mg; SODiUM 330mg; CalC 61mg

NARAHDARN   The first man and woman lived happily over the pursuing months and with child their spirits rose, and they felt happy; but not always content.     Baiame, who was the Great Father Spirit, sensed that something was the matter one day when looking down upon his creations. He saw the woman looking up into the mosaic of a yarran tree which was a sacred tree.     The man come up and stood beside his wife with child. Baiame saw this as a moment to press upon them a matter of great urgency, for he was the creator and therefore provided the rules for life and death.     Baiame said to the man: “This tree is a sacred tree and upon it is something that has caught your eye.”     “What is it?” asked the man.     “It is called honey and is made from bees: all things have names. You will now be known as Ber-rook-boorn, the one who carries the essence of man.”     “Can we eat it?” he asked.     “No, it is forbidden,” said Baiame.     “Then why did you make it?”     “I did not,” answered Baiame. “The bees make it from the pollen of flowers. The honey is for them. And I should also warn you,” continued Baiame, having noticed the stare of the woman upon the honey as it dripped from within the hive, “that I have

placed Narahdarn, the bat, to watch over the honey which is for the bees. Narahdarn will be drawn forth if the honey is taken by you and then you will have to deal with Death.”     “What is death?” asked Ber-rook-boorn.”     “You mean to ask, who is Death,” replied Baiame. “Death has the power to take your life if my laws should be broken, and there is nothing I can do about it. This tree belongs to Death; he is trapped within it which is why it is sacred. Do not allow him to escape. So the tree belongs to him, as the honey belongs to the bees, all of this in the same way that the name Ber-rook-boorn now belongs to you. Do not touch the honey,” said Baiame once more and then disappeared from view.     It was several days later when the woman could stand it no more. The honey from the hive, hanging within the branches of the yarran tree, were dripping upon the ground and seemingly going to waste. It looked so delightful. So she grabbed her digging stick and pushed it into the hive, twirling the stick as she did so. The stick was soon covered in honey and she drew it out. Now placing it into her mouth her face lit up with a great expression of joy and as it did so there was a terrible screeching sound from atop the yarran tree.     Down came Narahdarn who planted himself upon a branch and hung there up-side-down.     “Who are you to take that which is sacred?” asked Narahdarn with a note of sarcasm attached.     “I am the wife of Ber-rook-boorn,” she replied, nervously.

For generations beyond count, this land sustained one of the highest densities of population on earth. Without any chemical 'fertilizers', pesticides, exotic dwarf strains of grain, or the new, fancy 'bio-tech' inputs that [agricultural scientists] champion… The Upanishads say: Om Purnamadaha Purnamidam Purnat Purnamudachyate Purnasya Purnamadaya Purnamewa Vashishyate "This creation is whole and complete. From the whole emerge creations, each whole and complete. Take the whole from the whole, but the whole yet remains, Undiminished, complete!" In our forests, the trees like ber (jujube), jambul (jambolan), mango, umbar (wild fig), mahua (Madhuca indica), imli (tamarind), yield so abundantly in their season that the branches sag under the weight of the fruit. The annual yield per tree is commonly over a tonne - year after year. But the earth around remains whole and undiminished. – Open Letter from Bhaskar Save to M.S.Swaminathan

Ber-NOO-NOO!

T'as parlé le berli du berlu à la corbelle du corbeau ?

Hector (1803-69), French composer; full name Louis-Hector Berlioz. Notable works: Les Troyens (opera, 1856-59), Symphonie fantastique (1830), and La Damnation de Faust (cantata, 1846). berm   n. a flat strip of land, raised bank, or terrace bordering a river or canal.    a path or grass strip beside a road.  an artificial ridge or embankment, e.g., as a defense against tanks.  a narrow space, esp. one between a ditch and the base of a parapet.  early 18th cent. (DENOTING A NARROW SPACE): from French berme, from Dutch berm. Ber·mu·da (also the Ber·mu·das)   a British crown colony made up of about 150 small islands about 650 miles (1,046 km) east of the coast of North Carolina; pop. 58,000; capital, Hamilton. Inhabited since 1609, it now has internal self-government.   Ber·mu·danadj. & n.Ber·mu·di·anadj. & n.  named after a Spanish sailor, Juan Bermúdez, who sighted the islands early in the 16th cent.

Poem of the Phalanx (Perception as Visual Personal Art) Memories, shard, intersect and twitch, Create images anew as they inter and switch. Amid blackness eternal, the ground breaks the day And the shape which cuts the ground— Phalanx in time—reapers way. 5 Thoughts as geometric planes galley the night mind, Images thoughted, float raging ever by. Comets to the mind–bolt outta the black they mortise and fly– Disappear they do–into their midnighted cry. (Yea, evil is wrought from the want of the want of Love’s lost ought. 10 Goodness wrights of the abundance of Love in blood ’twas bought. —Live the moment within God’s Mind too, For once missed she will pass by you. But He alone shall remember thy days, For in His Heart He will hold thy ways. 15 (. . . Surmount untold; reproaching its summits hidden self face, Can’t make for a daydrop of lost opportunity and regret’s disgrace. Yes, eternities of regrets can never create The day’s bested instance that was forsaked). Fleets of illusion harbor and snag, 20 Bristled spears impale with emotive jags. Willish anvil beaten and enhammored in bers red embs, Guards the hellgates unhinged in forged remembered contems. (Aye, the anvil of will beaten and wrought Sentinels the gate ripped in forged oughts). 25 Phalanx of dreams penetrate they deep, Guard thy soul they do lest the enemy storms thy keep. They rancor and barb thyself under penalty of arms, And kill the dragons that would do thee most harm. Yea, in the Belly of the Beast thy wounds do feel pierced, 30 For Love Eternal must cut darkness as the Spirit is so fierce. The hour of shadows exalt—! ’Gainst the Christ in His plain splin‴try array– Yet curshed in a moment on that ill-fated day. The way of caution doth forbear to tread beyond the mire In those bleak hours when the ‘Powers that Be’ seek to solace thee in thy soulish desires. 35 Mercy travails deep upon the Fires of His Winds To heal by His cut; His own everlasting His– Is to die to Love Eternal with He, –as He now does and is . . . Hell for others, heaven for some, His work ’tis finished all given and in all thrust done. 40 As Love rejoices His shed blood run red for thee—, —Things Divined and precioius for you and for me forever in He (The spear that killed Him gave Him life –the enemy’s travesty). Phalanx comes, phalanx goes, Wither are thou—dost thousest know? 45 Are ye pierced through and through out within? Seek his face so life may begin Sharp keys to hell the warriors doth say, Yet unlock they the gate to heaven’s pathway. End

... ég ber hyldjúpa virðingu fyrir stærðfræði, enda þekki ég allt of lítið til hennar til þess að geta fyrirlitið hana. Hins vegar hef ég andmælt við Þorstein [Gylfason] þeirri firru, að stærðfræði sé kölluð listgrein, þó að hún sé stórmerkileg á sína vísu. Mig minnir að ég hafi einhvern tíma á góðri stund haldið að Þorsteini þeirri kenningu að stærðfræði og list væru pólar mannlegrar snilli, því stærðfræði væri aðferð til að hugsa út fyrir skilning sinn, en list væri aðferð til að skilja út fyrir hugsun sína.

Þegar íslenska málrækt ber á góma, eru tvö boðorð sem ég tel þar skipta mestu máli: Hið fyrra er íhaldssemi; og hið síðara er gífurleg íhaldssemi.

Bosch held the pistol down between his knees and ejected the magazine. It was double-stacked with fif teen 9-millimeter Parabellum rounds. He thumbed them out and put them into a cup holder in the arm rest. He then ejected a sixteenth round from the cham ber and put it in the cup holder with the others. Bosch looked down the sight to focus his aim. He peered into the chamber, looking for any sign of rust, and then studied the firing pin and extractor. He checked the gun's action and trigger several times. The weapon seemed to be functioning properly. He then studied each bullet as he reloaded the magazine, look ing for corrosion or any other indication that the am munition was old or suspect. He found nothing.

Sampai akhirnya ia bertemu seorang guru spiritual, seorang Mursyid yang menyadarkan bahwa orang-orang yang merasa beriman minta petunjuk seharusnya bukan dalam rangka menyesuaikan dengan kehendak Tuhan atau tidak, tapi hanya untuk senantiasa bisa mengingat Tuhan. Meminta petunjuk adalah sebuah sarana untuk selalu mengingat-Nya dalam setiap kesempatan. Sementara apapun kehendak Tuhan pada kita, baik atau buruk, manusia hanya diminta ber-tawakkal.

Woman, remember. You have the memory living deep in your mind, in your blood, in your lifegiving darkness. Reach down to it and bring it forth. Remember the time before men began to count time. Remember when woman was the world, and the world was woman. Remember when every mother established her clan, guided her children, set the standards of behavior for her lovers, and owned the home place to be passed down to her daughters. Remember when the Mother’s laws forbade man to do violence to others, especially to women and children. Remember when rape was un-known, because every sexual encounter was by woman’s choice. Remember when men dared not claim the right to control any aspect of women’s economic, political, sexual, or reproductive activities, but honored all women for bringing forth and nurturing the human race... Remember that woman alone... had the right to decree wise laws for the benefit of future generations. Remember that woman alone knew the mysteries of life and death, of healing and cursing. Remember the shrines established by the primal ancestresses. Remember the great temples where priestesses dwelt, helping their people. Remem-ber that the world was at peace, because men were forbidden to kill. Realize that the real foundation of human life is Woman. Remember your Goddess. Woman, remember.

H erderspoezen bestaan al evenmin als sint-ber- nardspoezen. Dat is jammer. Het moet een aardig gezicht zijn, een poes een kudde muizen te zien hoeden: een tikje hier, een waarschuwend ge- mauw daar, een enkele brutale muis aan het staartje teruggebracht. Het heeft niet zo mogen zijn

Al comenzar, no debe ha- ber nada seductor en tu actitud. La seducción ha de iniciarse desde un ángulo, indirectamente, para que el objetivo  se percate de ti en forma gra- dual.

Salah satu penyenab depresi adalah mengingat-ingat kesalahan yang telah kita lakukan ber- kaitan dengan pilihan hidup kita.

Saray "hâs" bahçelerinde veya kasr (köşk)larda "halvette" düzenlenen geleneksel işret meclisleri şâir, mutrib, hânende gibi sanatçıların hükümdar önünde kendilerini göstermek fırsatını elde ettikleri bir yarışma meydanı oluştururdu. Firdevsî, Şehnâme'de (1000 tarihlerinde) kadîm İranlı hükümdar Hüsrev'in verdiği işret meclislerini uzun uzun tasvir eder (N. Lugal çevirisi; IV, İstanbul 1994, s. 194, 275-276, 299, 330, 332, 389-390). Bir zafer veya başka vesilelerle süslenmiş saray bahçe ve kasrlarında tertib olunan bu ziyâfetler, üç gün üç gece, bazen bir hafta sürer, "nahiller dikilir, mis kokuları içinde güzel çalgıcılar çalarken peri yüzlü sakîler misafirlere yıllanmış şarap sunar". Herkes sarhoş olur; zafer hikâyeleri dinlenir, şâirler karşılıklı en güzel şiirlerini söyler, muşâ'ara ederler. Firdevsî, böyle bir mecliste rakibi şâirler önünde Sultan Mahmud'un takdirini kazanır. Selçuklu sultanı Alâeddîn'e kasîde sunan Hoca Dehhânî, "şâhlar-şâhı'nın çalgılı, içkili zengin bezmler"inden söz eder. Yine böyle bir işret meclisinde Anadolu Selçuklu sultanı bir kasîde için şâir Zahîreddin'e beş nefer güzel kul bağışlamış, I. İzzeddîn Keykâvûs (1210-1220) Sinop fethi üzerine düzenlenen bir işret meclisinde nedîmlere ve şâirlere in'âmlarda bulunmuştur. Osmanlı kaynakları şâirlerin çoğu kez bu gibi işret meclislerinde hükümdarın takdir ve lûtflarına eriştiklerini belirtirler. Hükümdar hizmetindekiler arasında patrimonyal ilişkileri pekiştiren sosyal bir kurum olarak işret meclisleri, şölenler ve toylar Avrasya Türk-Moğol devletlerinde hayatî sosyal bir fonksiyona sahipti. K. Jettmar'a göre "en ince ayrıntılarına kadar düzenlenmiş içki âlemleri" hükümdarın şöhret ve prestijini yükseltmek için yapılan bir çeşit âyin (ritual) hükmünde idi. Osmanlılar'da haftalarca süren muhteşem sûr-i hümâyûnlar (pâdişâh düğünleri) bu geleneğin ne kadar önem taşıdığını kanıtlayan olaylar olup görkemli sûrnâmeler'de yaşatılmak istenir. Bu işret meclislerinin, hükümdarın ve sarayın hayatında nasıl hayatî bir yer tuttuğunu ayrıntılı tasvirlerle İbn-i Bîbî'nin tarihinde görüyoruz: Alâeddîn Keykubad'ın işret meclisi kuruldu... l'al şaraplarla ve dürlü dürlü nakiller (nahil) birle ârâste edüp döşediler ve mutribler hezâr destân gibi elhân-i cân-fezay birle surûda şuru' kıldılar ve câm-i şarâb içmeye ve barbut ve rubâb istimâ'ına meşgul oldular" (Yazıcızâde çevirisi, 170, sık sık yapılan bu işret meclisleri için keza bkz. s. 140-151, 117). Bir defasında sultan meclis-i işrette "ber sebîl-i imtihan heriflere (sanatkârlara) eyitti ki, yerin adını (Kayseri ve Aksaray) ol beyitlere telfîk etsun" dedi, münşî Şemseddîn'inkini çok beğendiğinden mansıbına ilâve yaptı. Bu işret meclisleri bazı sultanların sarayında sık sık toplanırdı. Bütün kaynakların "gâyet mertebede 'âyyâş" olduğunda birleştikleri divan sahibi II. Murad, herhalde böyle bir mecliste sarhoşken şu Hayyâmâne kıtayı demiştir (Sehî, 95). Sâkî getür getür yine dünkü şarâbımı Söyle dile getür yine çeng ü rebâbımı Ben var iken gerek bana bu zevk bu safâ Bir gün gele ki görmiye kimse türâbımı Paşalar da işret meclisleri düzenlerdi. Fâtih'in fâzıl vezîri Mahmud Paşa'nın şu'arâ meclisleri ünlü idi. Fuzûlî, hâmisi olup kasîde sunduğu Bagdad valisi Üveys Paşa için "ehl-î 'işret"tendi der. Sâkînâme'de (677): Beyâ sâkî âb-i âtaş-mizâc k'ezo cümle dard dâred ilâc (Sâkî, o ateş içeren şarabı getir ki, o her derde devâdır) derken, herhalde mistik sarhoşluğu anmıyordu. Fuzûlî, divanlarının girişlerinde böyle görkemli saray işret meclislerini tasvir ediyor, sultanlar ve şâirlerle paylaşamadığı bu zevklerden yoksun, kendi "külbe-i ahzânına" sığınıyordu. Şu'arâ oldukça serbest bir yaşam sürerlerdi (bak. Halîlî, Melîhî, Gazâlî'nin yaşamı: Latîfî, 254, 315, Latîfî kendisi hakkında, 298). Onlar hakkında ulemanın görüşü Abussu'ûd’un bir fetvâsında yansımıştır (Âşık Çelebi, 16a). Şâirler için şarap, sûfîler için haşîş mubâh idi (bak. Fuzûlî, Bang u Bâde).

Dala en chuny ma ol, to pod temo atema. Dala tielo machwanyo marach to pod kedo. Dala rangach madong' gunda itucho mana e kor chiel. Dala sulwe malwar gi ber. Dala wat makichopo to adhola chango. Kata mbala manie chuny to pod chiwo kwe gi hera. Dala ok ich lit, ka wadu nigo, Kata ka masira ochoponi okinyi gi kiawa. Dala giko mar chakruok, dala muma mahoyowa gi hocho. Dala mos, makata inindo kech to pod itemo gi nyiero. Dala mbaka dayo mapuonjowa kit dhano gi kinde. Dala en in gi an.

Kroppen min hadde satt ned foten. Det var som den ropte: «Hør på meg, ellers dreper jeg deg!» Noe som gjør at jeg kan undre meg over om kroppen har en egen form for bisarr og kølsvart humor. Men nei. Kroppen er ikke som meg, satirisk og lattermild. Den er alltid dønn alvorlig. Språket ironiserer over kroppen, og kroppen svarer tilbake. Med magesår, eksem, urinveisinfeksjon, hjertebetennelse, tanngnissing og tett nese. Kroppen har ikke selvironi, fordi den mangler ord. Sykdommer er aldri ment å bli fortolket som vitser. Selv ikke en teit, liten fis er ment som en spøk, fra kroppens side. Kroppen ber standhaftig om å bli tatt seriøst. Og hvis man ikke bryr seg om den, tar den blodhevn.

Sekularismen har tre stadier. Först inser du att alla religioner ber till samma Gud. För det andra, inser du, Gud existerar bara i det mänskliga hjärtat. Till sist försvinner allt tal om Gud, och det som finns kvar bland människorna är en naturlig känsla av enhet.

Det er ikkje så lett å snakke fint om dei mindre gode, dei ufølsame eller valdelege, men far min forsvarte alltid den døde mot ein taus, og ikkje alltid så taus, domstol. Det var som om han ville kle den døde inn i eit slags forsonande lys. Det er ikkje opp til oss a dømme. Om ein mann som elles fekk få godord, las eg: «Vi skal hugse på at han sjølv hadde vakse opp med harde ord.» Han skulda på alkoholen som ei farleg kraft, men sa at det på innsida fanst eit kjenslevart hjarte, noko finsleg og reint. Han kunne snakke varsamt om den typen sår som folk ber i einsemd, og som gier dei vanskelege å komme inn på. Dette at vi fanst i ein samanheng av meining, verka oppkvikkande på forsamlinga. Kvar og ein står vi i ein samanheng av meining, gjentok han i tale etter tale.

more - staza ber prepreka, put bez granica, majka širine, otac slobodnog lutanja.

The days when he had taken insults passively had passed, as had the days when he would melt in tears. He had never understood what made the others do it, only that he was somehow apart from them, somehow differ- ent, and that he would never fit in. From the time Serena had first held him after it happened, when he was only five, his mother had counseled patience. "Ignore them," she said. "Deny them the satisfaction of seeing you rise in anger." She too had suffered this way. "Pay no attention to them. They are only jealous of your noble birth." She had tried to soften their in- sults. "When they call you half-breed you must remem- ber what it really means, that you are the best of two worlds, the best of the French and the best of the Tuareg." Her advice felt warm and wise while he was on her lap, but evaporated quickly in the schoolyard. His patience only drove his tormentors to greater creativity in their taunts, and then they accused him of cowardice, of being a sissy. If he cried it drove them to new heights of viciousness. And then one day when Moussa was eight Henri had seen his bruised cheek and asked about it, and Moussa had poured out his sorrow and his dilemma. "Your mother is right in her way," Henri agreed after listening, "but just now I think they need a good thrashing. You need to teach them a lesson. I wish it weren't so, but they respect only strength." After that Moussa tried hard not to forget his mother's advice, but he found that fists often worked better. At first he lost most of the fights, but a bloody nose from fighting back felt better to him than a bloody nose from doing nothing. And with practice, along with the instruction he received from his father and Gascon, he got better. Before long the students learned to taunt him at their own peril, for even if they might finally beat him, they would pay a heavy price.

It's a total fallacy aging is a linear process of entropy DNA can repair itself, we can release toxins, lengthen telomeres, Mitochondria can repair endogenous damage e.g abasic sites/oxidized bases through BER mechanisms Knowing how to transmute energy is the key to all of that

Dala en chuny ma ol, to pod temo atema. Dala tielo machwanyore marach to pod kedo. Dala rangach madong' gunda itucho mana e kor chiel. Dala sulwe malwar gi ber. Dala wat makichopo to adhola chango. Kata mbala manie chuny to pod chiwo kwe gi hera. Dala ok ich lit, ka wadu nigo. Kata ka masira ochoponi okinyi gi kiawa. Dala giko mar chakruok. Dala muma mahoyowa gi hocho. Dala mos. Makata inindo kech, to pod itemo gi nyiero. Dala mbaka dayo mapuonjowa kit dhano gi kinde. Dala en: in gi an.

Dala en chuny ma ol, to pod temo atema. Dala tielo machwanyore marach to pod kedo. Dala rangach madong' gunda itucho mana e kor chiel. Dala sulwe malwar gi ber. Dala wat makichopo to adhola chango. Kata mbala manie chuny to pod chiwo kwe gi hera. Dala ok ich lit, ka wadu nigo. Kata ka masira ochoponi okinyi gi kiawa. Dala giko mar chakruok. Dala muma mahoyowa gi hocho. Dala mos. Makata inindo kech, to pod itemo gi nyiero. Dala mbaka dayo mapuonjowa kit dhano gi kinde. Dala en: in gi an.

- Får jag påminna dig om att du inte ens kände honom för några dagar sedan? - Det är mitt blod som rinner i hans ådror, så om jag säger att han är genom hederlig ber jag dig att inte tvivla på det

Poo—ber—tee? What’s that? Does that have something to do with poo?!!” “No,

Det er jo helt urimelig at du ber meg lese bøker! sa jeg. Ingenting er urimelig, sa hun. Jeg kan be om hva jeg vil. Hvis du ikke tilfredsstiller mine krav, kan vi ikke være sammen. Men hva med mine krav? sa jeg. Hun smilte. Jeg tilfredsstiller allerede dine krav, sa hun. Jeg visste ikke hva jeg skulle si til det, det var jo sant.

crashed into theTwinTowers.Out of this total num= ber of fatalities, we can account for the workplace location of 2,052 individu= als, or 95.35 percent. Of this number, 1,942 or 94.64 percent either worked or were supposed to attend a meeting at or above the respective impact zones of the Twin Towers; only 110, or 5.36 percent

Nei, ingenting av dette var dårlige planer, synes jeg, og jeg merket at jeg virkelig klarte å beholde den lette stemningen dagen hadde sartet med, at jeg ikke falt ned i et av de hullene jeg med jevne mellomrom synker ned i, i disse hullene i livet som stadig vekk åpner seg der hvor jeg er og som gjør at jeg ikke klarer å være til stede i gleden som hele tiden ligger foran oss alle mennesker og ber oss om å delta i seg.

Nei, ingenting av dette var dårlige planer, synes jeg, og jeg merket at jeg virkelig klarte å beholde den lette stemningen dagen hadde startet med, at jeg ikke falt ned i et av de hullene jeg med jevne mellomrom synker ned i, i disse hullene i livet som stadig vekk åpner seg der hvor jeg er og som gjør at jeg ikke klarer å være til stede i gleden som hele tiden ligger foran oss alle mennesker og ber oss om å delta i seg.

con.tu.ber.nal (noun). One who occupies the same tent; a tent-fellow, comrade.

Zuhud ialah yang sudi miskin, sudi kaya, sudi tidak ber-uang sepeser pun, sudi jadi miliuner, tetapi harta itu tidak menjadi sebab buat dia meluapakn Tuhan.

INNER HUNGER

Að vera skotin í annarri manneskju er að leggja á hana kross. Það er ofbeldi í því fólgið að klyfja einhvern svona óumbeðið af aðdáun manns. Þess vegna er tærasta ofbeldi sem þú beitir aðra manneskju að elska hana, dýrka hana eins og draum, sjá ekki sólina fyrir henni, breyta henni í þína persónulegu útópíu. Skyndilega er hún von heimsins og ber ábyrgð á velferð þinni og hamingju, óháð því hvort hún kærir sig um það. Hún er aldrei spurð, hefur ekkert val, enga rödd.

A general State educationis a mere contrivance for moulding people to be exactly like one another: and as the mould in which it casts them is that which pleases the predominant power in the government whether this ber a monarch, a priesthood, an aristocracy, or the majority of the existing generation; in proportion as it is efficient and successful, it establishes a despotism over the mind, leading by natural tendency to one over the body.

Jon itu pemuda ber-IQ tinggi, dengan EQ jongkok, dan SQ tiarap.