OX'S IN BOXES

A short explanation of how one can start to SEE the hidden words in our words. If you want to deprogram yourself you've got to start watching and listening to what you say. Everytime you run off at the mouth like a soup sandwich it can really affect the way you think, act and the same for the people to whom you relate too. The mirror and the reverse engineering of the tongue are the easiest ones to catch but it would be a good idea to go through the other 5 veils that are laid on the world as well.

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Triangle

Triangle. There is no symbol more important in its signification, more various in its application, or more generally diffused throughout the whole system of Freemasonry, than the triangle. An examination of it, therefore, cannot fail to be interesting to the Masonic student.

The equilateral triangle appears to have been adopted by nearly all the nations of antiquity as a symbol of the Deity, in some of his forms or emanations, and hence, probably, the prevailing influence of this symbol was carried into the Jewish system, where the yod within the triangle was made to represent the Tetragrammaton, or sacred name of God.

The equilateral triangle, says Bro. D. W. Nash, (Freem. Mag., iv 294,) "viewed in the light of the doctrines of those who gave it currency as a divine symbol, represents the Great First Cause, the creator and container of all things, as one and indivisible, manifesting himself in an infinity of forms and attributes in this visible universe."

Among the Egyptians, the darkness through which the candidate for initiation was made to pass was symbolized by the trowel, an important Masonic implement, which in their system of hieroglyphics has the form of a triangle. The equilateral triangle they considered as the most perfect of figures, and representative of the great principle of animated existence, each of its sides referring to one of the three departments of creation, the animal, vegetable, and mineral.


The equilateral triangle is to be found scattered throughout the Masonic system. It forms in the Royal Arch the figure within which the jewels of the officers are suspended. It is in the ineffable degrees the sacred delta, everywhere presenting itself as the symbol of the Grand Architect of the Universe. In Ancient Craft Masonry, it is constantly exhibited as the element of important ceremonies. The seats of the principle officers are arranged in a triangular from, the three lesser lights have the same situation, the square and compass form, by their union on the greater light, two triangles meeting at their bases. In short, the equilateral triangle may be considered as one of the most constant forms of Masonic symbolism.

The right-angled triangle is another form of this figure which is deserving of attention. Among the Egyptians it was the symbol of universal nature; the base representing Osiris, or the male principle; the perpendicular, Isis, or the female principle; and the hypotenuse, Horus, their son, or the product of the male and female principle.

This symbol was received by Pythagoras from the Egyptians during his long sojourn in that country, and with it he also learned the peculiar property it possessed, namely, that the sum of the squares of the two shorter sides is equal to the square of the longest side - symbolically expressed by the formula, that the product of Osiris and Isis is Horus. This figure has been adopted in the third degree of Masonry, and will be there recognized as the forty-seventh problem of Euclid.

Encyclopedia of Freemasonry

Three

Everywhere among the ancients the number three was deemed the most sacred of numbers. A reverence for its mystical virtues is to be found even among the Chinese, who say that numbers begin at one and are made perfect at three, and hence they denote the multiplicity of any object by repeating the character which stands for it three times. In the philosophy of Plato, it was the image of the Supreme Being, because it includes in itself the properties of the two first numbers, and because, as Aristotle says, it contains within itself a beginning, a middle, and an end. The Pythagoreans called it perfect harmony. So sacred was this number deemed by the ancients, that we find it designating some of the attributes of almost all the gods. The thunder-blot of Jove was three-forked; the sceptre of Neptune was a trident; Cereberus, the dog of Pluto, was three-headed; there were three fates and three Furies; the sun had three names, Apollo, Sol, and Liber; and the moon three also, Diana, Luna, and Hecate. In all incantations three was a favorite number, for, as Virgil says, "numero Dues impari gaudet," God delights in an odd number. A triple cord was used, each cord of three different colors, white, red, and black; and a small image of the subject of the charm was carried thrice around the altar, as we see in Virgil's eighth eclogue:

"Terna tibi haec primum, triplici divers colore,
Licia circumdo, terque hanc altaria circum
Effigiem duco."

i.e.

"First I surrond these three peices of list,
and I carry the image three times round the altars."

The Druids paid no less respect to this sacred number. Throughout their whole system, a reference is constantly made to its influence; and so far did their veneration for it extend, that even their sacred poetry was composed in triads.

In all the mysteries, from Egypt to Scandanavia, we find a sacred regard for the number three. In the rites of Mithras, the Empyrean was said to be supported by three intelligences, Ormuzd, Mithra, and Mithras. In the rites of Hindustan, there was the trinity of Brahma, Vishnu, and Siva. It was, in short, a general character of the mysteries to have three principle officers and three grades of initiation.

In Freemasonry, the ternary is the most sacred of all the mystical numbers. Beginning with the old axiom of the Roman Artificers, that tres faciunt collegium, or it requires three to make a college, they have established the rule that not less than three shall congregate to form a Lodge. Then in all the Rites, whatever may be the number of superimposd grades, there lie at the basis the three symbolic degrees. There are in all the degrees three principal officers, three supports, three greater and lesser lights, three movable and three immovable jewels, three principal tenets, three working tools of a Fellow Craft, three principle orders of architecture, three chief human senses, three ancient Grand Masters. In fact, everywhere in the system the number three is presented as a prominent symbol. So much is the case, that all the other mystical numbers depend upon it, for each is a multiple of three, its square or its cube , or derived from them. Thus 9,27, 81, are formed by the multiplication of three, as 3X3=9, and 3²x3=27, and 3²x3²=81.

But in nothing is the Masonic signification of the ternary made more interesting than in its connection with sacred delta, the symbol of the Deity.[See Triangle]

By Glen Kealey

Insight into A, B, CC (three)

THE PET

A or One is the symbolic 2 in 1 slave, aka a hermaphrodite road flare
B or Two is the symbolic "Yoke" for a pair of neutered oxen
C or half a Three (written backwards) is symbolic of a partial male (8)

The Vatican's P1 is male and P2 is weemale, thus part of both--being partial 8 included within a pseudo hermaphrodites--parts of a NEW MAN, with in the ONE POD BELT

See Pierre Elliott Trudeau, former Prime Minister of Canada

Quote from Michele Obama

"UNITED WE SERVE"

Pelican

The pelican feeding her young with her blood is a prominent symbol of the eighteenth or Rose Croix degree of the Ancient and Accepted Scottish Rite, and was adopted as such from the fact that the pelican, in ancient Christian art, was considered as an emblem of the Savior, is almost universally supposed to be derived from the common belief that the pelican feeds her young with her blood, as the Savior shed his blood for mankind; and hence the bird is always represented as sitting on her nest, and surrounded by her brood of young ones, who are dipping their bills into a wound in their mother's brest. But this is not the exact idea of the symbolism, which really refers to the resurrection and is, in this point of view, more applicable to our Lord., as well as to the Masonic degree of which the resurrection is a doctrine.

In an ancient Bestiarium, or Natural History, in the Royal Library at Brussels, cited by Larwood and Hottren in a recent work on The History of Sign Boards, this statement is made: "The pelican is very fond of his young ones, and when they are born and begin to grow, they rebel in their nest against their parent, and strike him with their wings, flying about him, and beat him so much till they wound him in eyes. Then the father strikes and kills them. And the mother is of such a nature that she comes back to the nest on the third day, and sits down upon her dead young ones, and opens her side with her bill and pours her blood over them, and so resuscitates them from death; for the young ones, by their instinct, recieve the blood as soon as it comes out of the mother, and drink it."

The Ortus Vocabulorum, compiled early in the fifteenth century, gives the fable more briefly: "It is said, if it be true, that the pelican kills its young, and grieves for them for three days. Then she wounds herself, and with the aspersione of her blood resuscitates her children." And the writer cites, in explanation, the verses,

"Ut pelicanus fit matris sanguine sanus,
Sic Sancti sumus nos omnes sanguine nati."

i.e., "As the Pelican is restored by the blood of its mother, so are we all born by the blood of the Holy One," that is, of Christ.

St. Jerome gives the same story as an illustration of the destruction of man by the old serpent, and his salvation by the blood of Christ. And Shelton, in an old work entitled the Armorie of Birds, expresses thr same sentiment in the following words:

"Then said the pelican,
When my birds be slain,
With my blood I them recieve;
Scripture doth record
The same did our Lord,
And rose from death to life."

the romantic story was religously believed as a fact of natural history in the earliest ages of the church. Hence the pelican was naturally adopted as a symbol of the ressurrection and, by consequence, of him whose resurrection is, as Cruden terms it, "the cause, pattern, and argument of ours."

But in the course of time the original legend was, to some extent, corrupted, and a simpler one was adipted, namely, that the pelican fed her yung young with her own blood merely as a means of sustenance, and the act of maternal love was then referred to Christ as shedding his blood for the sins of the world. In this view of the symbolism, Pugin has said that the pelican is "an emblem of our Blessed Lord sheddig his blood for mankind, and therefore amost appropiate symbol to be introduced on sll vessels or ornaments connected with the Blessed Sacrament." And in the Antiquities of Durham Abbey, we learn that "over the high altar of Durham Abbey hung a rich and most sumptous canopy for the Blessed Sacrament to hang within it, where on stood a pelican, all of silver, upon the height of the said canopy, very finely gilt, giving her blood to her young ones, in token that Christ gave his blood for the sins of the world."

But I think the thrue theory of the pelican is, that by restoring her young ones to life by her blood, she symbolizes the resurrection. The old symbologists said, after Jerome, that the male pelican, who destroyed his young, reprents the serpent, or evil principle, which brought death into the world; while the mother resuscitates them, is the representative of that Son of Man of whom it is declared, "except ye drink of his blood, ye have no life in you."

And hence the pelican is very apropiately assumed as asymbol in Masonry, whose great object is to teach symbolism the doctrine of the resurrection, and especially in that sublime degree of the Scottish Rite wherein, the old Temple being destroyed and the old Word being lost, a new temple and a new word spring forth - all of which is but the great allegory of the the destruction by death and the resurrection to eternal life. (i..e. Destroy Clan Mother humanity to bring about the New Race the New Psuedo Hermaphrodite.)

Encyclopedia of Freemasonry

A hint can be derived by the journey's beginner who also studies nature, and more specifically, the daily routines of shrubs, sand, ants, bees, butterflies, badgers, sheep, goats and honey guides.

Symbolic Particle Accelerator Collision

Symbolic Particle Accelerator Collision

US train crash toll rises to nine

OYE! OYE! OYE!

Nine people are confirmed killed and more than 70 injured as two
rush-hour subway trains collide in Washington DC.

FERMI--Gomorrah has been ignited--CHICAGO

REGO BACK IN TIME IS THE OBAMA CHANGE YOU ASKED FOR

Creation help us all.

Bing, Being, Boeing, Beijing, Bang
______________________________

________________________

The SculPTor (1776-1867)

WWW.WORDSCULPTOR.NET aka WWW.KEALEY.NET

Web Site of Glen Kealey, National President
Canadian Institute for Political Integrity (CIPI)

http://kealeyne.ipower.com

http://www.wordsculptor.net/web/previous/kealeynet/content/index4.html

Bee Hive. Bee on your best Beehavior

The was among the Egyptians the symbol of an obedient people, because says Horapollo, of all animals, the bee alone had a king. Hence, looking at the regulated labor of these insects when congregated in their hive, it is not surprising that a beehive should have been deemed an appropriate emblem of systematized industry. Freemasonry has therefore adopted the beehive as a symbol of industry, a virtue taught in the ritual, which says that a Master Mason "works that he may receive wages, the better to support himself and family, and contribute to the relief of a worthy, distressed brother widow and orphans;" all Masons shall work honestly on working days, that they may live creditably on holidays." There seems, however to be a more recondite meaning connected with this symbol. The ark has already been shown to have been an emblem common to Freemasonry and the Ancient Mysteries, as a symbol of regeneration - of the second birth from death to life. Now, in the Mysteries, a hive was a type of ark. "Hence," says faber, (Orig. of Pag. Idol., vol. ii., 133,) "both the diluvian priestesses and the regenerated souls were called bees; hence, bees were feigned to be produced from the carcase of a cow, which also symbolized the ark; and hence, as the great father was esteemed an infernal god, honey was much used in funeral rites and in the Mysteries."

Encyclopedia of Freemasonry



A hint can be derived by the journey's beginner who also studies nature, and more specifically, the daily routines of shrubs, sand, ants, bees, butterflies, badgers, sheep, goats and honey guides.

ETERNITY WITHOUT TIME.

Eternal -

1. Without beginning or end of existence.

2. Without end; everlasting; endless.

3. Perpetual; ceaseless.

4. Existing at all times without change; immutable. The Deity; God

Eternity -

1. Condition of being eternal.

2. Condition which begins at death.

"Man's conception of eternity is that of infinite duration, continuance without beginning or end, and yet everything he knows is bounded by two or more opposites. From a beginning, as he sees a form of matter, that substance passes to an end." Thus spoke my guide.

Then he asked, and showed by his question that he appreciated the nature of my recent experiences: "Do you recall the instant that you left me standing by this bowl to start, as you imagined, with me as a companion, on the journey to the cavern of the grotesque?"

"No; because I did not leave you. I sipped of the liquid, and then you moved on with me from this spot; we were together, until at last we were separated on the edge of the cave of drunkards."

"Listen," said he; "I neither left you nor went with you. Yon. neither went from this spot nor came back again. You neither saw nor experienced my presence nor my absence; there was no beginning to your journey."

"Go on."

"You ate of the narcotic fungus; you have been intoxicated."

"I have not," I retorted. "I have been through your accursed caverns, and into hell beyond. I have been consumed by eternal damnation in the journey, have experienced a heaven of delight, and also an eternity of misery."

"Upon the contrary, the time that has passed since you drank the liquid contents of that fungus fruit has only been that which permitted you to fall upon your knees. You swallowed the liquor when I handed you the shell cup; you dropped upon your knees, and then instantly awoke. See," he said; "in corroboration of my assertion the shell of the fungus fruit at your feet is still dripping with the liquid you did not drink. Time has been annihilated. Under the influence of this potent earth-bred narcoto-intoxicant, your dream begun inside of eternity; you did not pass into it."

"You say," I interrupted, "that I dropped upon my knees, that I have experienced the hallucination of intoxication, that the experiences of my vision occurred during the second of time that was required for me to drop upon my knees."

"Yes."

"Then by your own argument you demonstrate that eternity requires time, for even a millionth part of a second is time, as much so as a million of years."

"You mistake," he replied, "you misinterpret my words. I said that all you experienced in your eternity of suffering and. pleasure, occurred between the point when you touched the fungus fruit to your lips, and that when your knees struck the stone."

"That consumed time," I answered.

"Did I assert," he questioned, "that your experiences were scattered over that entire period?"

No."

"May not all that occurred to your mind have been crushed into the second that accompanied the mental impression produced . by the liquor, or the second of time that followed, or any other part of that period, or a fraction of any integral second of that period?"

"I can not say," I answered, "what part of the period the hallucination, as you call it, occupied."

"You admit that so far as your conception of time is concerned, the occurrences to which you refer may have existed in either an inestimable fraction of the first, the second, or the third part of the period."

"Yes," I replied, "yes; if you are correct in that, they were illusions."

"Let me ask you furthermore," he said; "are you sure that the flash that bred your hallucination was not instantaneous, and a part of neither the first, second, nor third second?"

"Continue your argument."

"I will repeat a preceding question with a slight modification. May not all that occurred to your mind have been crushed into the space between the second of time that preceded the mental impression produced by the liquor, and the second that followed it? Need it have been a part of either second, or of time at all? Indeed, could it have been a part of time if it were instantaneous?"

"Go on."

"Suppose the entity that men call the soul of man were in process of separation from the body. The process you will admit would occupy time, until the point of liberation was reached. Would not dissolution, so far as the separation of matter and spirit is concerned at its critical point be instantaneous?"

I made no reply.

"If the critical point is instantaneous, there would be no beginning, there could be no end. Therein rests an eternity greater than man can otherwise conceive of, for as there is neither beginning nor end, time and space are annihilated. The line that separates the soul that is in the body from the soul that is out of the body is outside of all things. It is a between, neither a part of the nether side nor of the upper side; it is outside the here and the here-after. Let us carry this thought a little further," said he. "Suppose a good man were to undergo this change, could not all that an eternity of happiness might offer be crushed into this boundless conception, the critical point? All that a mother craves in children dead, could reappear again in their once loved forms; all that a good life earns, would rest in the soul's experience in that eternity, but not as an illusion, although no mental pleasure, no physical pain is equal to that of hallucinations. Suppose that a vicious life were ended, could it escape the inevitable critical point? Would not that life in its previous journey create its own sad eternity? You have seen the working of an eternity with an end but not a beginning to it, for you can not sense the commencement of your vision. You have been in the cavern of the grotesque,—the realms of the beautiful, and have walked over the boundless sands that bring misery to the soul, and have, as a statue, seen the frozen universe dissolve. You are thankful that it was all an illusion as you deem it now; what would you think had only the heavenly part been spread before yon?"

"I would have cursed the man who dispelled the illusion," I answered.

"Then," he said, "you are willing to admit that men who so live as to gain such an eternity, be it mental illusion, hallucination or real, make no mistake in life."

"I do," I replied; "but you confound me when you argue in so cool a manner that eternity may be everlasting to the soul, and yet without the conception of time."

"Did I not teach you in the beginning of this journey," he interjected, "that time is not as men conceive it. Men can not grasp an idea of eternity and retain their sun bred, morning and evening, conception of time. Therein lies their error. As the tip of the whip-lash passes with the lash, so through life the soul of man proceeds with the body. As there is a point just when the tip of the whip-lash is on the edge of its return, where all motion of the line that bounds the tip ends, so there is a motionless point when the soul starts onward from the body of man. As the tip of the whip-lash sends its cry through space, not while it is in motion either way, but from the point where motion ceases, the spaceless, timeless point that lies between the backward and the forward, so the soul of man leaves a cry (eternity) at the critical point. It is the death echo, and thus each snap of the life-thread throws an eternity, its own eternity, into eternity's seas, and each eternity is made up of the entities thus cast from the critical point. With the end of each soul's earth journey, a new eternity springs into existence, occupying no space, consuming no time, and not conflicting with any other, each being exactly what the soul-earth record makes it, an eternity of joy (heaven), or an eternity of anguish (hell). There can be no neutral ground."

Then he continued:

"The drunkard is destined to suffer in the drunkard's eternity, as you have suffered; the enticement of drink is evanescent, the agony to follow is eternal. You have seen that the sub-regions of earth supply an intoxicant. Taste not again of any intoxicant; let your recent lesson be your last. Any stimulant is an enemy to man, any narcotic is a fiend. It destroys its victim, and corrupts the mind, entices it into pastures grotesque, and even pleasant at first, but destined to eternal misery in the end. Beware of the eternity that follows the snapping of the life-thread of a drunkard. Come," he abruptly said, "we will pursue our journey."

[NOTE.—Morphine, belladonna, hyoscyamus and cannabis indica are narcotics, and yet each differs in its action from the others. Alcohol and methyl alcohol are intoxicants; ether, chloroform, and chloral are anæsthetics, and yet no two are possessed of the same qualities. Is there any good reason to doubt that combinations of the elements as yet hidden from man can not cause hallucinations that combine and intensify the most virulent of narcotics, intoxicants, and anæsthetics, and pall the effects of hashish or of opium?

If, in the course of experimentation, a chemist should strike upon a compound that in traces only would subject his mind and drive his pen to record such seemingly extravagant ideas as are found in the hallucinations herein pictured, would it not be his duty to bury the discovery from others, to cover from mankind the existence of such a noxious fruit of the chemist's or pharmaceutist's art? Introduce such an intoxicant, and start it to ferment in humanity's blood, and before the world were advised of its possible results, might not the ever increasing potency gain such headway as to destroy, or debase, our civilization, and even to exterminate mankind?—J. U. L.]

N Korea wages war on long hair

BBC News

Men's hairstyles reflect their 'ideological spirit'

North Korea has launched an intensive media assault on its latest arch enemy - the wrong haircut.

A campaign exhorting men to get a proper short-back-and-sides has been aired by state-run Pyongyang television.

The series is entitled Let us trim our hair in accordance with Socialist lifestyle.

While the campaign has been carried out primarily on television, reports have appeared in North Korean press and radio, urging tidy hairstyles and proper attire.

It is the strongest media campaign against men's sloppy appearances mounted in the reclusive and impoverished Communist state in recent years.

The propaganda drive on grooming standards has gone a stage further than previous attempts. This time television identifies specific individuals deemed too shoddy.

Crew cut

Pyongyang television started the campaign last autumn with a five-part series in its regular TV Common Sense programme.

How the propaganda campaign looks on Pyongyang television

In pictures

Stressing hygiene and health, it showed various state-approved short hairstyles including the "flat-top crew cut," "middle hairstyle," "low hairstyle," and "high hairstyle" - variations from one to five centimetres in length.

The programme allowed men aged over 50 seven centimetres of upper hair to cover balding.

It stressed the "negative effects" of long hair on "human intelligence development", noting that long hair "consumes a great deal of nutrition" and could thus rob the brain of energy.

Men should get a haircut every 15 days, it recommended.

Named and shamed

A second, and unprecedented, TV series this winter showed hidden-camera style video of "long-haired" men in various locations throughout Pyongyang.

Hair is a very important issue that shows the people's cultural standards and mental and moral state

Minju Choson newspaper

In a break with North Korean TV's usual approach, the programme gave their names and addresses, and challenged the fashion victims directly over their appearance.

The North Korean media normally reserves the reporting of names of its citizens to exemplary individuals who show high communist virtues.

The series was shot at various public locations - on the street, at a sports stadium, a barbershop, a bus stop, a restaurant, a department store.

Some unruly-haired pedestrians or customers captured on camera "meanly ran away", the programme said, while others made excuses about being too busy to get a trim.

Television newsreels such as "Employees of Pyongyang Textile Plant keep their hairstyle and dressing neat and tidy" and "Hairdressers at Ch'anggwangwo'n manage men's hair according to the demands of the military-first era" have also aired.

What not to wear

State radio programmes such as "Dressing in accordance with our people's emotion and taste" link clothes and appearance with the wearer's "ideological and mental state".

People who wear other's style of dress and live in other's style will become fools and that nation will come to ruin

Nodong Sinmun newspaper

Tidy attire "is important in repelling the enemies' manoeuvres to infiltrate corrupt capitalist ideas and lifestyle and establishing the socialist lifestyle of the military-first era," the radio says.

Newspapers too highlight the civic advantages of short hair and smart shoes.

Hair is a "very important issue that shows the people's cultural standards and mental and moral state", argues Minju Choson, a government daily.

"No matter how good the clothes, if one does not wear tidy shoes, one's personality will be downgraded."

For party papers such as Nodong Sinmun, the struggle against foreign and anti-communist influence is being fought out in the arena of personal appearance.

"People who wear other's style of dress and live in other's style will become fools and that nation will come to ruin," it says.

BBC Monitoring, based in Caversham in southern England, selects and translates information from radio, television, press, news agencies and the Internet from 150 countries in more than 70 languages.

On the Thousand and One Goals

Zarathustra has seen many lands and many peoples: thus he has discovered the good and evil of many peoples. Zarathustra has found no greater power on earth than good and evil.

No people could live without first valuing; if a people will maintain itself, however, it must not value as its neighbor values.

Much that seemed good to one people was regarded with scorn and contempt by another: thus I found. I found much that was called evil in one place was in another decked with purple honors.

One neighbor never understood another: his soul always marveled at his neighbor's madness and wickedness.

A tablet of the good hangs over every people. Behold, it is the tablet of their overcomings; behold, it is the voice of their will to power.

Whatever seems difficult to a people is praiseworthy; what is indispensable and difficult is called good; and whatever relives the greatest need, the rarest, the most difficult of all - they call holy.

Whatever makes them rule and conquer and shine, to the dread and envy of their neighbors, that is to them the high, the first, the measure, the meaning of all things.

Truly, my brother, if you only knew a people's need and land and sky and neighbor, you could surely divine the law of its overcomings, and why it climbs up the ladder to its hope.

"You should always be the first to outrival all others: your jealous soul should love no one, unless it be the friend" - that made the soul of a Greek quiver: thus he walked the path of his greatness.

"To speak the truth to handle bow and arrow well" - this seemed both dear and difficult to the people from whom I got my name - the name which is both dear and difficult to me.

"To honor father and mother, and from the root of the soul to do their will" - another people hung this tablet of overcoming over itself and became powerful and eternal thereby.

"To practice loyalty, and for the sake of loyalty to risk honor and and blood even in evil and dangerous things" - another people mastered itself with this teaching, and thus mastering itself it became pregant and heavy with great hopes.

Truly, men have given to themselves all their good and evil. Truly, they did not take it, they did not find it, it did noot come to them as a voice from heaven.

Only man assigned values to things in order to maintain himself - he created the meaning of things, a human meaning! Therefore, calls he himself: "Man," that is: the evaluator.

Evaluation is creation: hear this, you creators! Valuation itself is of all valued things the most valuable treasure.

Through valuation only is there value; and without valuation the nut of existence would be hollow. Hear this, you creators!

Change of values - that is a change of creators. Whoever must be a creator always destroys.

First, peoples were creators; and only in later times, individuals. Truly, the individual himself is still the lastest creation.

Once peoples hung a tablet of the good over themselves. Love which would rule and love which would obey have together created such tablets.

Joy in the herd is older than joy in the "I": and as long as the good conscience is identified with the herd, only the bad conscience says "I".

Truly, the cunning "I", the loveless one, that seeks its advantage in the advantage of many - that is not the origin of the herd, but its going under.

Good and evil have always been created by lovers and creators. The fire of love glows in the name of all the virtues and the fire of wrath.

Zarathustra has seen many lands and many peoples: Zarathustra has found no greater power on earth than the works of the lovers - "good" and "evil" are their names.

Truly, this power of praising and blaming is a monster. Tell me, O brothers, who will subdue it for me? Tell me, who will throw a yoke upon the thousand necks of this beast?

A thousand goals have been so far, for a thousand peoples have there been. Only the yoke for the thousand necks is still lacking: the one goal is lacking. As yet humanity has no goal.

But tell me, my brothers, if the goal of humanity is still lacking, is there not also still lacking -humanity itself?-

Thus spoke Zarathustra.

Friedrich Nietzsche

On the Flies in the Marketplace

Flee, my friend, into your solitude! I see you deafened with the noise of the great men and pricked by the stings of the little men.

Forest and rock know how to be silent with you. Be like the tree again, the wide branching tree which you love: silently and attentively it hangs over the sea.

Where solitude ends, there the marketplace begins; and where the marketplace begins, there begins also the noise of the great actors and buzzing of the poisonous flies.

In the world even the best things are worthless without those who first present them: people call these presenters great men.

The people have little comprehension of greatness, that is to say: creativeness. But around the actors revolve the people and fame: so the world goes.

The actor has spirit, but little conscience of the spirit. He always believes in that which he most powerfully produces belief- produces belief in himself!

Tomorrow he will have a new faith and the day after tomorrow a newer one. He has sharp perception, like the people, and capricious moods.

To overthrow - to him that means: to prove. To drive mad - to him that means to convince. And blood is to him as the best of all arguments.

A truth that penetrates only sensitive ears he calls a lie and nothing. Truly, he he believes only in gods who make a great noise in the world!

The marketplace is full of solemn jesters - and the people boast of their great men! These are their masters of the hour.

But the hour presses them: so they press you. And from you they also want a Yes or a No. Ah would you put you chair between For and Against?

Do not be jealous, lover of truth, of those unconditional and impatient ones! Never yet has truth clung to the arm of the unconditional.

Return to your security because of these abrupt men: only in the marketplace is one assailed by Yes? or No?

The experience of all deep fountains is slow: they must wait long until they know what fallen into their depths.

All that is great takes place away from the marketplace and from fame: the inventors of new values have always lived away from the marketplace and from fame.

Flee, my friend, into your solitude: I see you stung all over by the poisonous flies. Flee to where a rough, strong breeze blows!

Flee into your solitude! You have lived to closely to the small and pitiable. Flee from their invisible vengeance! Towards you they have nothing but vengeance.

Do not raise an arm against them! They are innumerable and it is not your fate to be a fly swatter.

The small and pitiable ones are innumerable; and raindrops and weeds have already been the ruin of many a proud building.

You are not stone, but already these many drops have made you hollow. You will yet break and burst through these many drops.

I see you exhausted by poisonous flies, I see you bloodily torn at a hundred spots; and your pride refuses even to be angry.

They want blood from you in all innocence, their bloodless souls crave blood - and therefore they sting in all innocence.

But you profound one, you suffer too profoundly even from small wounds; and before you have recovered, the same poisonous worm is again crawling over you hand.

You are too proud to kill these sweet tooths. But take care that it does not become your fate to suffer all their poisonous injustice!

They buzz around you even with their praise: and their praise is importunity. They want to be close to your skin and your blood.

They flatter you, as one flatters a god or devil. What does it come to! They are flatterers and whimperers and nothing more.

And they are often kind to you. But that has always been the prudence of the cowardly. Yes! The cowardly are prudent!

They think a great deal about you with their narrow souls - you are always suspicious to them! Whatever is thought about a great deal is at last thought suspicious.

They punish you for all your virtues. They forgive you entirely - your mistakes.

Because you are gentle and just-minded, you say: "They are blameless in their small existence." But their narrow souls think: "All great existence is blameworthy."

Even when you are gentle towards them, they still feel you despise them; and they repay your kindness with secret unkindness.

Your silent pride always offends their taste; they rejoice if ever you are modest enough to be vain.

What we recognize in man we also inflame in him. Therefore be on you guard against the small ones!

In your presence they feel themselves small, and their baseness gleams and glows against you in invisible vengeance.

Did you not see how often they became dumb when you approached them, and how their strength left them like smoke from a dying fire?

Yes, my friend, you are a bad conscience to your neighbors: for they are unworthy of you. Therefore they hate you and would dearly like to suck your blood.

Tour neighbors will always be poisonous flies: what is great in you, that itself must make them more poisonous and even more fly like.

Flee, my friend, into your solitude and to where a rough strong breeze blows. It is not your fate to be a fly swatter. -

Thus spoke Zarathustra.