La Rams Quotes

SEA” Sounds of the Pacific Ocean at Big Sur “SEA” Cherson! Cherson! You aint just whistlin Dixie, Sea— Cherson! Cherson! We calcimine fathers here below! Kitchen lights on— Sea Engines from Russia seabirding here below— When rocks outsea froth I’ll know Hawaii cracked up & scramble up my doublelegged cliff to the silt of a million years— Shoo—Shaw—Shirsh— Go on die salt light You billion yeared rock knocker Gavroom Seabird Gabroobird Sad as wife & hill Loved as mother & fog Oh! Oh! Oh! Sea! Osh! Where’s yr little Neppytune tonight? These gentle tree pulp pages which’ve nothing to do with yr crash roar, liar sea, ah, were made for rock tumble seabird digdown footstep hollow weed move bedarvaling crash? Ah again? Wine is salt here? Tidal wave kitchen? Engines of Russia in yr soft talk— Les poissons de la mer parle Breton— Mon nom es Lebris de Keroack— Parle, Poissons, Loti, parle— Parlning Ocean sanding crash the billion rocks— Ker plotsch— Shore—shoe— god—brash— The headland looks like a longnosed Collie sleeping with his light on his nose, as the ocean, obeying its accomodations of mind, crashes in rhythm which could & will intrude, in thy rhythm of sand thought— —Big frigging shoulders on that sonofabitch Parle, O, parle, mer, parle, Sea speak to me, speak to me, your silver you light Where hole opened up in Alaska Gray—shh—wind in The canyon wind in the rain Wind in the rolling rash Moving and t wedel Sea sea Diving sea O bird—la vengeance De la roche Cossez Ah Rare, he rammed the gate rare over by Cherson, Cherson, we calcify fathers here below —a watery cross, with weeds entwined—This grins restoredly, low sleep—Wave—Oh, no, shush—Shirk—Boom plop Neptune now his arms extends while one millions of souls sit lit in caves of darkness —What old bark? The dog mountain? Down by the Sea Engines? God rush—Shore— Shaw—Shoo—Oh soft sigh we wait hair twined like larks—Pissit—Rest not —Plottit, bisp tesh, cashes, re tav, plo, aravow, shirsh,—Who’s whispering over there—the silly earthen creek! The fog thunders—We put silver light on face—We took the heroes in—A billion years aint nothing— O the cities here below! The men with a thousand arms! the stanchions of their upward gaze! the coral of their poetry! the sea dragons tenderized, meat for fleshy fish— Navark, navark, the fishes of the Sea speak Breton— wash as soft as people’s dreams—We got peoples in & out the shore, they call it shore, sea call it pish rip plosh—The 5 billion years since earth we saw substantial chan—Chinese are the waves—the woods are dreaming

In 1991 Money, a New Zealander–American psychologist, was at the peak of his fame. He was seventy and had given the world the vocabulary to talk more intelligently and kindly about sexual orientation, about being transgender, about atypical genital anatomy, about sexual identity, and indeed about gender itself. Before Money came along, those who failed to fit society’s pigeonholes were customarily dismissed as deviants and freaks. It was this sexologist who in 1955 introduced the label gender, which until then had been used only for grammatical classification. In English, we recognize the gender of words such as king and queen or ram and ewe. In some other languages, the gender of nouns is reflected in articles, such as le and la in French, or der and die in German. Money borrowed this grammatical label, saying that for him gender refers to “all those things that a person says or does to disclose himself or herself as having the status of boy or man, girl or woman, respectively.” He set gender apart from biological sex, aware of the occasional disparity between those two. He also founded the world’s first Gender Identity Clinic at Johns Hopkins University in 1965. The terminology invented by Money gained immense popularity when feminism declared gender to be a social construct and when transgender people gained public recognition.1

The LORD said to Moses: “If anyone sins and is unfaithful to the LORD by deceiving a neighbor about something entrusted to them or left in their care or about something stolen, or if they cheat their neighbor, or if they find lost property and lie about it, or if they swear falsely about any such sin that people may commit—when they sin in any of these ways and realize their guilt, they must return what they have stolen or taken by extortion, or what was entrusted to them, or the lost property they found, or whatever it was they swore falsely about. They must make restitution in full, add a fifth of the value to it and give it all to the owner on the day they present their guilt offering. And as a penalty they must bring to the priest, that is, to the LORD, their guilt offering, a ram from the flock, one without defect and of the proper value. In this way the priest will make atonement for them before the LORD, and they will be forgiven for any of the things they did that made them guilty.

Puso como ejemplo el iPhone, cuya potencia procesadora es muy superior a la que tenían los ordenadores del Apolo 11, los AGC (Apollo Guidance Computer), que poseían cien mil veces menos memoria RAM que un smartphone actual. Los ACG sirvieron para poner al hombre en la Luna pero, según Kaspárov, ahora usamos la potencia del teléfono móvil para matar pajaritos (en referencia al popular juego Angry Birds).

WHAT GOD REALLY WANTS. [Micah 6:6–8] With what shall I come before the LORD and bow down before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousand rivers of olive oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly1 with your God.

Cuando volteo atrás a contemplar el sufrimiento que he tenido en mi vida, lo veo como un regalo. Nunca lo hubiera pedido, lo odié mientras estaba pasando y protesté tan fuerte como pude hacerlo. Pero el sufrimiento pasó de todas maneras. Ahora, en retrospectiva, veo la manera inmensurable en que volvió más profunda mi vida. RAM DASS

Does the LORD delight in burnt offerings and sacrifices as much as in obeying the LORD? To obey is better than sacrifice, and to heed is better than the fat of rams. For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the LORD, he has rejected you as king.

Solo estamos acompañándonos, los unos a los otros, de regreso a casa. Ram Dass

Quan­do in­fi­ne re­cu­pe­rò il fia­to fece usci­re tut­ti per par­la­re da solo col suo me­di­co. «Non mi im­ma­gi­na­vo che que­sta stron­za­ta fos­se così gra­ve da far pen­sa­re all'olio san­to» gli dis­se. «Io, che non ho la gio­ia di cre­de­re nel­la vita dell'al­tro mon­do.» «Non si trat­ta di que­sto» dis­se Ré­vé­rend. «E' noto che si­ste­ma­re le fac­cen­de del­la co­scien­za in­fon­de all'am­ma­la­to uno sta­to d'ani­mo che fa­ci­li­ta mol­to l'in­com­ben­za del me­di­co.» Il ge­ne­ra­le non pre­stò at­ten­zio­ne alla mae­stria del­la ri­spo­sta, per­ché lo fece rab­bri­vi­di­re la ri­ve­la­zio­ne ac­ce­can­te che la fol­le cor­sa fra i suoi mali e i suoi so­gni ar­ri­va­va in quel mo­men­to alla meta fi­na­le. Il re­sto era­no te­ne­bre. «Caz­zo» so­spi­rò. «Come farò a usci­re da que­sto la­bi­rin­to?» Esa­mi­nò il lo­ca­le con la chia­ro­veg­gen­za del­le sue in­son­nie, e per la pri­ma vol­ta vide la ve­ri­tà: l'ul­ti­mo let­to pre­sta­to, la toe­let­ta di pie­tà il cui fo­sco spec­chio di pa­zien­za non l'avreb­be più ri­pe­tu­to, il ba­ci­le di por­cel­la­na scro­sta­ta con l'ac­qua e l'asciu­ga­ma­no e il sa­po­ne per al­tre mani, la fret­ta sen­za cuo­re dell'oro­lo­gio ot­ta­go­na­le sfre­na­to ver­so l'ap­pun­ta­men­to ine­lut­ta­bi­le del 17 di­cem­bre all'una e set­te mi­nu­ti del suo po­me­rig­gio ul­ti­mo. Al­lo­ra in­cro­ciò le brac­cia sul pet­to e co­min­ciò a udi­re le voci rag­gian­ti de­gli schia­vi che can­ta­va­no il sal­ve del­le sei nei fran­toi, e vide dal­la fi­ne­stra il dia­man­te di Ve­ne­re nel cie­lo che se ne an­da­va per sem­pre, le nevi eter­ne, il ram­pi­can­te le cui nuo­ve cam­pa­nu­le gial­le non avreb­be vi­sto fio­ri­re il sa­ba­to suc­ces­si­vo nel­la casa sbar­ra­ta dal lut­to, gli ul­ti­mi ful­go­ri del­la vita che mai più, per i se­co­li dei se­co­li, si sa­reb­be ri­pe­tu­ta.

¡Oportunidad única! Galaxy S7 de exposición al 25% de descuento. El Galaxy S7 es un smartphone de gama alta, diseño elegante y resistente al agua, con una de las mejores cámaras del mercado. ¿Buscas velocidad y potencia? Vas a notar la diferencia gracias a la CPU Octacore y sus 4GB de RAM.

The results of the UP elections make me proud of my countrymen. It is a clear verdict against hereditary prime ministership, and has spared us a humiliation hundred times more excruciating than the one we suffered in 1962 at the hands of Rahul’s great grandfather. It is unfortunate that the young Rahul Gandhi became a victim of a grand hallucination of dynastic rule and a pawn in la famiglia’s grand design—abetted by an army of self-serving, deceitful, back-stabbing sycophants—to secure what they consider is their Indian inheritance. I hope Rahul has learnt that India is not a monarchic or hereditary democracy and does not recognise birthright to prime ministership merely because s/he is descended from the Nehru-Gandhi family.

Ebbene, guardando questi ragazzi con le cuffie peruviane che abbracciano gli alberi, mi chiedo anche: come mai gli accenti di verità, il peso dell’esperienza e perfino il godimento estetico sono con tanta evidenza dalla parte di Orwell e non da quella di Ram Dass né di nessuna delle autoproclamatesi guide spirituali che recitano i loro sempiterni discorsi sull’espansione della coscienza, sul potere del qui e ora e sulla pace interiore? Perché i loro pensieri mancano a tal punto di gravitas? Perché nessuno di loro supera la prova della bellezza? Perché i loro libri dalle copertine rosa o azzurre, che in ogni libreria new age balzano agli occhi come l’incenso alle narici, sono così brutti, così stupidi?