TruthRevival.org - Selected Essays 2007 to 2012

Personal memories and oral history recollections illustrate the harsh everyday life reality of homosexuals in socialist Yugoslavia, but they also tell amazing stories of individual or collective resistance to institutional and social homophobia. The presentation was held in the premises of the Association of University Professors at 5 p. Despot's basic thesis, presented in this manuscript and presentation, is that a woman is "below the level of emancipation of her class" regardless of whether she belongs to the proletariat or bourgeoisie Despot, , 2. For her, the role of Marxist feminism can be seen as a struggle for more women to work on jobs that are not poorly paid and require higher or high qualifications, jobs and salaries that would enable them to support themselves Despot, , 3.

The collection consists of more than examples of Ukrainian textiles, which were produced for ritual ceremonies, for home use and as garments worn in the 19 th and 20 th centuries. Myroslav and Anna Hnatiuk compiled this vast collection of textiles over a number of decades. The first items were brought with them as they fled to the West along with hundreds of thousands of their compatriots toward the end of WWII.

Though not classically representative of cultural opposition or resistance to communism, the motivations of the Hnatiuks make clear that their intention was to preserve pieces of Ukrainian culture until they were able to return home. As with other collections described in the COURAGE registry, folk art anchored Ukrainian resistance to communism within certain communities, more traditional forms of expression and clothing pushing back against the internationalism and uniformity that underpinned Soviet socialism.

Myroslav and Anna grew up in Galicia, part of the Western Ukrainian territories clandestinely annexed by the Soviets in as part of the Molotov-Ribbentrop Pact. The war disrupted his medical studies, which he resumed in Austria, eventually becoming a physician. They kept in touch with family and friends living in Soviet Ukraine, sending packages of food and clothing and receiving in return textiles and costumes. In the s, they began traveling regularly to Ukraine, continuing to augment their collection with authentic leather, textiles, ceramics, and other folk items from Galicia and the Hutsul mountain regions.

When it came time for the Hnatiuks to find a new home for their collection, they invited with help from Congresswoman Marci Kaptur interested parties from Ukrainian museums and archives throughout North America. The preservation of cultural heritage was part of a larger sphere of activism that included attending benefit concerts, church services, parades and demonstrations that both marked important turning points in history and supported Ukrainian independence.

On the occasion of the nineteenth Party conference, held in Moscow in late June , in the context of the increasingly obvious reformist tendencies of the late Perestroika period, Viktor Koval filed a petition requesting the revision of his case, his full rehabilitation, and his release from the psychiatric hospital. Demidenko, six days later, on 12 October. This document is especially significant as it shows the reluctance of the Soviet justice system to acknowledge the repressive character of punitive psychiatry and thus its own subservience to the regime even as late as , despite the general atmosphere of liberalisation.

At the same time, the essence of his activity did not focus on the criticism of the existing flaws in order to remove them from society. Rather, he constantly emphasised the advantages of the capitalist system and the Western way of life, and used rude and insulting expressions in connection with the role of the ruling communist party. He also stated demagogically that the people lacked any rights, that the country was ruled through fascist methods, and that the people were exploited. His main goal is obvious — to discredit the socialist order and the system of state power.

His final rehabilitation followed in November , when the Moldovan Supreme Court annulled the previous judicial decisions and openly admitted that Koval had suffered for his political opinions. However, even on that occasion punitive psychiatry as such was not officially condemned by the Moldovan justice system. It was only following a recommendation of the Presidential Commission for the Study and Evaluation of the Communist Regime in Moldova that the government officially condemned the use of psychiatric hospitals as a major strategy for the repression of dissent during the later stages of the Soviet regime.

This collection contains unique documents from his exile activity. More than titles of Czechoslovak exile periodicals, some of them complete editions, are part of this collection as well. Judging from the level of difficulty of the twenty-two questions contained in it, the target group of the document identified as a questionnaire included the most sophisticated members of the Hungarian elite in Romania, who did not necessary work in the cultural sphere, but who had presumably been selected as a result of previous inquiries.

What type of social environment do you come from? The assessment of collective memory is followed by a nostalgic question, which, beside the inventory of violations of human rights experienced in the present, makes the subject draw a comparison with the rights undoubtedly held in the past. The question about general knowledge of Hungarian history is followed more emphatically by that about self-declared knowledge of post Transylvanian history and of the public figures related to it. Then the author of the questionnaire moves on to the mapping of reading habits and needs in the mother tongue, of cultural life and religion.

The question referring to the level of Romanian language skills is still relevant. As the knowledge of language represents a prerequisite for social integration, this also means that as long as the coexisting nations are unable to eliminate language barriers, their cultures cannot get closer to each other, cannot coexist in harmony. Radio listening habits provide answers regarding the need for information of Hungarians in Transylvania, but also about their possible resignation and indifference. What can you recall, or how far back does your collective family, workplace, etc.

Are you familiar with Hungarian history, and with the history of Transylvania in particular? What do you know about the events following ? Are you familiar with figures such as Ct. Do you own Hungarian books? Do you read in Hungarian? If yes, how much? How do you gain access to Hungarian books? Do you go to the theatre? Are you a church-goer? Is the use of the Hungarian language or the fact that you are a believer behind church attendance?

How well do you speak the Romanian language? Which radio station do you listen to? That of Budapest or that of Bucharest? And which Radio Free Europe broadcast do you listen to: Is there a prominent Transylvanian personality you know about and consider worth paying attention to? The third set of questions — questions 15 to 22 — analyses the relationship between Romanians and Hungarians. Thoughts referring to the renewal of the indigenous minority were closer to utopia as the flagrant violation of human and minority rights provided no realistic grounds for this.

Are you surrounded mostly by Romanians or by Hungarians in your living environment? If you live predominantly surrounded by Romanians, when was this situation installed? Is it a result of incoming settlement or is it the indigenous population? What is your opinion about your own future, the future of your family, and that of Transylvanian Hungarians? If you are a church-goer, what do you know and what can you witness from the Greek Catholic movement? Have you ever had any positive experiences as a Hungarian? List the positive experiences that accompany or would accompany the relationship between Romanians and Hungarians?

There is no doubt that Gyimesi is the author of this document. In numerous places her works include analyses of the given situation and sense of identity of the Hungarian minority in Transylvania Gyimesi Most probably the document escaped the attention of secret police officers conducting the home search on 20 June due to the absence of title and date. The physical existence of a questionnaire examining minority life in the darkest days of Romanian Communist dictatorship is startling in itself.

However, the existence of the document does not mean that the intended survey was actually conducted. For Gyimesi, who was the subject of informative surveillance, in a world abounding in collaborators with the secret police, this questionnaire must have meant a handhold which should have helped her in identifying persons with similar views on whom she could have counted in the struggle against the violation of human and minority rights. Out of the nine edited issues of the samizdat — which was little known even by the Securitate — only two were published, though this had nothing to do with the editors: The records of the Commission on Religious Matters of the Vinkovci Municipal Assembly in the State Archives in Vukovar at present situated in the Archival Collection Centre in Vinkovci is a part of the archival fund of the Vinkovci Municipal Assembly covering the period from until The collection contains materials that testify to the local oppositional activity of different religious institutions from the area under the jurisdiction of the Vinkovci Municipal Assembly and also to the state control over them.

In the s, he was accused of anti-Soviet activity and imprisoned. On being released from prison, he and his close friends started to organise ethnographic expeditions, collecting material about important personalities in Lithuanian national history. The collection shows the actions of a Soviet-period cultural activist who tried to collect and preserve Lithuania's past culture.

Vytautas Skuodis was a Lithuanian scientist, Soviet dissident and former political prisoner. From , he was a member of the dissident organisation the Lithuanian Helsinki Group. In , he initiated and edited the journal Perspektyvos Perspectives , the most recognised underground publication among the Lithuanian intelligentsia. These documents are relevant to the topic of cultural opposition, because they reveal personally the involvement of Skuodis and other people in anti-Soviet activities.

Dr Jareb, who began compiling the collection in the s, donated it to the Croatian Institute of History in A particularly intriguing part of the collection are the numerous editions of books, magazines and brochures published by Croatian emigrants in the USA who were critical of the communist regime in Croatia and Yugoslavia. Some of these editions are not available anywhere else in Croatia.

This object with a profound emotional charge was donated in by the mother of the hero-martyr. The material traces of the violent death of this young man are symbolic for all the young people who, with the recklessness and courage of youth, took part in the Revolution of It is a civic duty of all Romanian citizens to preserve their memory, a duty that the Memorial has taken upon itself to pass on to generations who did not experience the Revolution of He died in the night of 17—18 December from the effects of a bullet fired by a sniper straight into his heart.

The facts, however, are otherwise, albeit equally tragic. In the Securitate files photographs have been found that were taken during the day, when my father and some of his colleagues from work went out into the street and climbed onto tramcars, onto buses. The moment he went out onto the balcony he was shot. I saw the bullet that killed him, because he was shot in the heart and the bullet came out through his back and ricocheted off two walls in the house. This work was finished in February In spite of this, besides the numerous arguments in support of emigration, Gyimesi calls for remaining in the home country.

She points to the fact that leaving the country only results in a greater reduction of the already thinned and weakened Hungarian minority and the space voluntarily given up by the addressee only increases the control the communist regime has on those left behind.

She goes on to reproach that the addressee never — either individually or jointly — stood up publicly — by means of petitions or memoranda —, never did anything in order to ensure that constitutional rights regarding the use of the mother tongue, education, and cultural life were respected. In this regard mention must be made of the disciplinary meeting of 26 July when the Executive Board of the University Senate issued a last warning to Gyimesi, and disposed that a three-member committee should supervise the conduct and professional activity of the professor, suspending her academic status until a decision was reached Cs.

Relatively few people could hear about or read the critical writings of the final years of dictatorship. In an attempt to compensate for this public ignorance, Gyimesi published in her volume Homesickness in the Home Country containing her works written in the s, considered in the context of that time as dissident, including studies, private and public correspondence, and texts of lectures and conversations, along with her shorter works written after the collapse of the Communist regime up to the summer of Cs.

The collection contains documents from the holdings of the largest cultural organisation for ethinc Hungarians in Slovakia. This organisation was one of the few in Czechoslovakia dedicated to issues affecting an ethnic minority, and its holdings therefore offer valuable insight into the status of minority cultures. The society organised cultural events and lectures, and it supported theater, song, and dance groups. It also offered a platform for maintaining cultural identity, and it provided a place for discussion. Publications are also a very important part of the collection.

It contains documents collected or produced by the State Security Service of the Republic Internal Affairs Secretariat of the Socialist Republic of Croatia, the civilian security and intelligence service in Croatia in the period from to Different cultural opposition activities of certain religious communities and their members can be studied on the basis of its documents.

Criticism concealed and public of communist rule and its social and political system, i. The collection consists of material about violations of the rights of national minorities and deportees, and people persecuted for anti-Soviet activities, as well as documents about samizdat publications and the persecution of believers. The Sanda Stolojan Collection is an important source of documentation for understanding and writing the history of that particular segment of the Romanian exile community which was actively involved in the West in unmasking the communist regime in Romania.

At the same time, this private archive contributes to an understanding of Romanian—French bilateral relations between and In particular, the collection illustrates the activity of the collector and other personalities of the exile aimed at promoting respect for human rights in Romania and stopping the demolitions imposed by the communist authorities as part of Bucharest's systematisation programme, and later at supporting the reconstruction of democracy in their country of origin.

Beyond this, it is also an analysis of the underlying ideology behind the poetic image, that is, of Transylvanism. The reframing of the concept of Transylvanism after the First World War focused on the idea of a federal Transylvania within Romania consisting of ethnically diverse independent cantons organised after the Swiss model. Even if the enormous demographic changes in Transylvania brought about by the Romanian political leadership during the last decades of communism would have thwarted all real chances of seeing this implemented, Transylvanism remained an influential ideology among the members of the Hungarian community and a fertile ground for literary and artistic creation.

By as many as , people emigrated from Transylvania to Hungary. Transylvanism was a spiritual-moral defence, a positive response to the negative consequences of the Trianon Treaty which facilitated the moral acceptance of the situation the Hungarians in Transylvania found themselves confronted with. Its primary ideological function was to turn necessity into virtue: This is how Transylvanism compensated for the sense of loss generated by the new situation.

In the light of survival this ideology played a positive part, as in the so-called heroic era it helped Hungarians in Romania to recover from the post-Trianon trauma.

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It must be mentioned that this ideology was shared by a rather small group of people whose members undertook the mission, the sacrifice, mainly out of Christian faith; however, it is evident that this personal belief could not be turned into the ideology of one and a half million people. The historical facts used as arguments represented, according to these critics, half-truths that were over generalised by writer-ideologists to cover up other mainly negative historical facts.

This illusory image of reality proved to be necessary in the further stages of minority life as well and it fulfilled a similar role. Accordingly, Transylvanian ideology revived again in the late s and the early s, when the need for redefining the collective identity of the Hungarian minority re-emerged, while its existence as minority was still unsolved. Gyimesi was preoccupied with Transylvanism — the interwar minority ideology — because she recognised that such a moral-centred ideological phenomenon holds the possibility of continuous political compromise from the outset.

She raised the question whether the ideology of intellectuals heroically embracing minority destiny is a self-justification for not doing anything to change their situation? While writing her work she considered that the political tradition of compromise also contributed to the fact that her generation found itself in a minority situation even worse than that of the interwar period. It was her admitted purpose to point at the utopian, mythical features of this ideology that hid the real political interests of the minority and, instead of a strategy aimed at the satisfactory solution of the situation, compensated Transylvanian Hungarians with illusions.

The manuscript was finished in the early months of when it seemed that an emotion-free, adequately abstract set of concepts was suitable to carry out a critique of the leading ideology of the interwar period in publishable form. However, this is not performed in a direct manner. Criticism is primarily targeted at the clarification of concepts, determined by the need to grab the values polished into myths in their real essence.

The detached dissection of the ideology components led to reactions that included labelling the author as destructive and describing the effects of the manuscript as damaging, on grounds that this merciless uncovering of the contradictory value structure of Transylvanism could easily discourage the reader from further accepting this seemingly hopeless minority situation. Beside the rather self-critical view of the past which was at the same time directed at the present, Gyimesi was unable to offer arguments in support of hope, and could not offer a perspective regarding the future, as between and she saw no real chances of a change in the deprivation of rights which the Hungarians in Transylvania had to endure.

She considered it important to perform an accurate assessment of the situation and of minority awareness, to express the need for reflection, the desire for spiritual detachment, the system of analytical concepts by which she could identify even the most delicate contradictions. The study could not be published. Gyimesi had to provide translations of random excerpts from her study to her interrogators. The idealising moral view characteristic of Transylvanism, the patience exaggerated to the point of helplessness, the tendency to embrace suffering could get in the way of the struggle for human rights.

Gyimesi held the opinion that a balance had to be found between the Transylvanist ideology of survival and the legal and political guidelines of the struggle. Furthermore, she believed that there was a need not only for emotional-moral reconciliation but, first of all, for a legal framework to ensure a humane, worthy life so that Hungarians in Transylvania could lead a harmonious, full-fledged life in Romania despite their minority status.

The Matica hrvatska Collection is an excellent historical source for Croatia's cultural and political history. It is an archival collection created by the work of Matica hrvatska, a non-profit and non-governmental cultural organisation which became the central Croatian cultural institution in the Croatian national reform movement — the Croatian Spring. Matica gathered the Croatian intelligentsia that was dissatisfied with the status of Croatia within the Yugoslav federation.

That is why the communist government began to treat Matica as an oppositional institution, a driver of oppositional political ideas and a rival to the League of Communists. They were among the few people in communist Romania who had the courage to rise up against the aggressive policy of forced assimilation of Roma that threatened their survival as a distinct ethnic and cultural group. As a result, their stand against discriminatory treatment of Roma people in communist Romania brought them into close collaboration with foreign researchers and Roma transnational organisations, also interested in the fate of the persecuted Roma.

The collector of the material is Juhan Aare, the journalist and politician who unleashed the Phosphorite War. The most valuable part of the collection is made up of the letters written by people in Estonia and sent to Juhan Aare or to Estonian Television. These letters refer to the environmental situation and the national question in Estonia. By editing and publishing the non-partisan magazine Nova Hrvatska , he tried to inform the Croatian and global public about the suppression of human rights and civil liberties in socialist Croatia and Yugoslavia.

The collection contains approximately 68, intelligence files produced by the State Security Service of the Republic Internal Affairs Secretariat of the Socialist Republic of Croatia, the civilian security and intelligence service in Croatia in the period from to The Service monitored all persons whose activities were assessed as a threat to the state's political and security system.

The Section LL archive contains material produced by an important part of the Slovenian lesbian and gay movement and its activist groups since their establishment in The collection primarily holds documents and other materials related to the activities of Section LL, comprehensive press-clippings, underground magazines, promotional materials posters, leaflets, etc.

The archival materials testify to the first lesbian and gay organizations established not only in Yugoslavia, but also in socialist Europe. Moreover, the Slovenian gay and lesbian movement in the s was somehow unique in the socialist context, since its activities were completely public and it enjoyed extensive, often even rather positive media coverage. Bokor members were considered a dangerous by the communist regime, which regarded them as a suspicious group because they sought to live their religion as part of their everyday lives.

The collection consists of two websites run by the Genocide and Resistance Research Centre of Lithuania: Both websites publish KGB documents online. The internet portal www. This collection shows the attempts by Soviet government institutions to influence the understanding of the Soviet past, and what could be seen as opposition to Soviet rule.

The digital collection of the Oral History Center contains more than interviews with twentieth-century witnesses, which are divided into different themes and topics, thus presenting a unique collection of professionally created interviews and memories, many of which are related to the theme of cultural opposition. The recording of this testimony is number in the archive. The audio document comprises some three hours of recording and is in digital format. Recollections from the mountains, from prison, and from freedom published by the Civic Academy Foundation publishing house in These either did not survive the prison experience that followed their capture by the Securitate troops or they were older and passed away before the fall of communism, without having the possibility of narrating the traumatic experiences they had been forced to undergo.

I consider myself one of them. A peasant, I was and I remain a normal person; neither I nor my relatives had any inferiority complexes. My father was often in the company of important people of the time, although he was a forester. We always thought it was to the benefit of the country for there to be as many intellectuals as possible. From our village a host of boys and girls left for high school, because the peasant wanted his child to get book learning. It destroyed so many destinies; it left behind it suffering and death; it wanted to separate people from God.

To take away their faith, hope, and love. The experiment you speak of ended with an ocean of injustices. I am just a drop in that ocean. She is the person who knows how to make herself loved because she is incapable of hate. She disarms the investigators by her ingenuousness, the women guards by the fact that she could be their child, the doctors by the altruism of her youth. After she comes out of prison, when the Securitate try to use her, she tells them they would do better to send her back behind bars.

This particular document details incidents of a Pentecostal Ukrainian family being accosted by local Soviet authorities for applying for emigration and renouncing their Soviet citizenship. The youngest son appeared to have been physically assaulted by two unnamed men, but the family was denied legal recourse on the grounds of their repudiation of the Soviet Union.

The dissemination of such information via KNS coincided with various human rights campaigns initiated by non-state actors in the West and the Soviet Union, such as the Helsinki Groups. Keston Institute was part of a larger constellation of individual and organizational actors who transnationally supported political and religious dissent in the Soviet Union. Persecuted under communism, Eginald Schlattner emerged after as one of the most successful writers of the German community in Romania.

His personal collection, which contains books, manuscripts, letters, photos and video recordings, reflects his troubled relations with the communist regime. The cover and content of the Croatian State Security Service's report on enemy activities of religious communities and its countermeasures in Considerable attention was focused on religious publications and foreign travel by religious leaders. The reports also include data on the Service's collaborative network and measures studies, controls and operational measures to counter such activities. In that particular report for the year , the main activities of the Roman Catholic Church were analysed in the context of Second Vatican Council and the negotiations in the early s between the Vatican and Yugoslavia meant to settle relations between the Yugoslav Government and the Catholic Church, which resulted with the signing of the protocol a year later 25 June During , which can be seen in Service's Report, Church-State relations deteriorated.

The primary cause was a letter to church members adopted by the assembly of the Conferences of Bishops in Zagreb in May of that year. The collection contains documents that explicitly cite examples of oppositional activities in the EFC which testify to the role of the EFC leadership in opposition in the field of culture pertaining to Croatian emigrant communities, as well as the role of CC LCC in their condemnation.

It reveals cultural-oppositional activities of Croatian historian Miroslav Brandt, who became one of the consistent critics of Yugoslav regime and its ideology after ending his membership in the League of Communists of Croatia and participating in the Croatian Spring As Cornea confessed in her post interviews, despite the repression and the strict censorship, she tried to think and behave under communism as if living in a free society Liiceanu , 8—9. She considered that this behaviour was in accordance with her moral values, but also might play a transformative role in a society under dictatorship, because others would be encouraged to follow her example.

Her strategy of opening a free dialogue with the authorities also illustrates also the profoundly democratic character of her inner convictions. The ethical and cultural background of her open letters draws on two main sources: During her teaching activity at the University of Cluj in the late s and early s, she tried to introduce a non-conformist bibliography that promoted different cultural models from those approved by the regime and encouraged free thinking among her students.

Her criticism targets especially the following aspects of the Romanian educational system during the s: She ends her open letter by proposing several measures for a future reform of the educational system: During the home search in November when the letter was confiscated by the Securitate officers, Doina Cornea was asked to write on the recto side of the first leaf: Like other letters confiscated during the home searches, this document was invoked during her interrogations at the Securitate in November and December Punk culture in the GDR developed its own language, music and aesthetics.

These constituted an open provocation to the existing system, fostering the notion of breaking with the conformity of everyday life under the regime of state socialism. In contrast to their role models in the UK who championed the slogan "no future", punks in the GDR feared "too much future", or the uniformity of prescribed and pre-determined life trajectories. The archive grew out of 'Substitut's' numerous projects, including the 'production' of exhibitions and release of music compilations and publications. The Hans Otto Roth Collection includes documents gathered in the period — by the creator of the collection in order to illustrate his activity as a political leader and journalist of the Transylvanian Saxons who opposed both the pre-communist extreme right movements and regimes and the communist regime.

Mykhailyna Khomivna Kotsiubynska and Zina Genyk-Berezovska became acquainted in Kyiv during a visit by the latter to the Ukrainian capital in The letters are now held and the T. Shevchenko Institute of Literature in Kyiv, Ukraine. The entire correspondence is the byproduct of a close female friendship, one that was deep and forged during a difficult time. The three letters sent in show that these two were under surveillance, as their letters were often lost, or more likely confiscated in transit.

Kotsiubynska's letter from July 30, asks why there has not been any word from Genyk-Berezovska. Kostiubynska was particularly aggrieved because she had sent an important letter in which she wrote among other things about the death of a close relative and Kotsiubynska's adoption of her four-year-old daughter. Genyk-Berezovska wrote back sometime later, prompting Kotsiubynska to write a letter on August 21, , underscoring how important this correspondence was to her and asking Genyk-Berezovska to write more frequently.

The letter from September 30, , opens with "Zinochka, my dear bumble bee! Kotsiubynska writes that she misses Genyk-Berezovska greatly, especially given what is happening in Ukraine at this time. In Aesopian language, Kotsiubynska explains that things are not going well and that one of their friends has been arrested. Our friend, who has not written you for so long, will not be able to write you again for some time. And it is not his fault. When one reads back letters sent between these two women--especially those written in the late s and early s--one can feel the stresses of not being able to communicate regularly and with any certainty.

This weighs heavily on Kotsiubynska, who is also under pressure and surveillance from the authorities. In May , she asks Genyk-Berezovska if she has received a letter from Ivan, referring to Svitlychny, who had been released on April 30, for being "socially harmless. The following year, Kotsiubynska wrote two letters that were only ten days apart--July 5 and july In the first, she tells Genyk-Berezovska that she has been fired from her job and expelled from the Communist party.

In the second, she says simply "this year has worn me down completely.

The private collection contains materials documenting the celebration of the Grand Jubilee, when , pilgrims gathered in Solin in Dalmatia on 12 September The Grand Jubilee celebrated the thirteen centuries of the first contacts of the Croats with the Holy See and 1, years of the construction of the first known Croatian Marian shrine. By commemorating the Croatian Catholic medieval rulers and statehood, the Church articulated a collective identity rooted in the past and tradition.

As such, it was inherently opposed to the socialist imagery offered by the Yugoslav state. The High Consistory Collection includes mostly of documents issued by the High Consistory of the Evangelical Church of Augustan Confession of Romania in the period —, together with the minutes of meetings of the High Consistory and documents concerning institutional communication with parishes and with the state authorities.

The collection illustrates the opposition of the Evangelical Church A. Vasyl Stus was an iconic figure of the human rights movement in Soviet Ukraine and one of the leading Ukrainian poets of his generation. The Vasyl Stus Collection at the T. Shevchenko Institute of Literature in Kyiv was donated by the Stus family after Ukrainian independence in , with the aim of popularizing and making more accessible his writings. It was one of several operations conducted by the Croatian State Security Service against members of the Croatian Spring, a national movement which included student reform demands among its essential elements.

The event testified to the total effort to de-Christianize society by the regime at the time. The Marian Zulean personal collection is an illustration of the fact that any act of cultural opposition is dependent on the societal context that generates it. It implicitly highlights the fundamental difference between Romania and other communist states in the last years of the period — The more than newspapers, magazines, brochures and books, originating especially from the Soviet Union in the Gorbachev period, epitomise a reformist political discourse that had become relatively official in the rest of the Soviet bloc, but was considered dangerous by the Romanian Securitate.

This collection tells the sinuous story of the restoration to its former glory of the Black Church, a Gothic monument of the highest significance for the collective identity of the Saxon community in Transylvania. The lay Catholic Association Opus Bonum was founded in as a community of people caring for the preservation of the values of Czech and Slovak Christian culture.

Since , it has been holding symposiums in Bavarian Franken, which grew into unique discussions of various streams of Czechoslovak exile. Opus bonum also engaged in charity activities, organized concerts, exhibitions, literary evenings and published publications that spread through Czechoslovakia. Through its activities, it has always tried to help the anti-communist opposition in Czechoslovakia. After , the documentation centre focused on supporting research on the history of domestic spiritual resistance, opposition movements and civic initiatives, as well as on the history of Czech and Slovak democratic exile.

The collection provides insight into the private practices of alternative culture during the socialist dictatorship. It holds many documents that represent pre-communist cultural heritage, as well as private opposition to communist ideology. The books were used by a group of Croatian intellectuals in Chicago in the s to address the American public and advocate for a democratic and independent Croatia, which can be considered a final act of resistance to the Yugoslav socialist regime.

The authors of some of the books are also intellectuals from the former Yugoslav republics, and their work, published in English, is evidence of their dissent against the Yugoslav system of government. Hrvatski tjednik in its sub-title it was defined as a newspaper for cultural and social issues was a periodical published by Matica hrvatska MH in from April 16 to December 3. It was launched at the peak of the Croatian Spring and soon became the primary media through which the MH and a circle of intellectuals gathered around it spread the ideas of this national reform movement.

In advocating for Croatian cultural integration and equality within the Yugoslav federation, the paper openly criticised the socialist regime due to its economic-political, demographic and cultural failures. It was the most vocal media of the Croatian Spring that shared the destiny of the movement. After a precipitous ascent, the government extinguished it. The paper, which was published every Friday on 24 pages, had a circulation of 35,, which increased over time. The last issue reached a number of , copies, which was an incredible number for that time. The rapid spread of the newspaper provoked a reaction by the regime, which began to see it and its publisher as political opposition.

Soon the regime declared them a focal point of counterrevolutionary politics and Croatian nationalism. The paper was censored in July No. The regime also launched various types of persecution against the most prominent members of Matica hrvatska and its newspaper, from harassment at work, dismissals, to court trials and prison sentences.

In , editor-in-Chief Vlado Gotovac was accused of conducting hostile activity against the state and was sentenced to four years of strict imprisonment with an additional three-year loss of civil rights. The editorial board had also prepared issue no. The regular information bulletins in English were published and widely distributed to convey a strong message to the international community concerning the dedication of the movement to the values of global solidarity, non-violent action and peaceful resolution of conflicts. The network of recipients of the papers ranged from political actors, the media, action groups and NGOs.

It was this movement that published news about democratic movements and organised the first political missions abroad. Inside one can find texts about e. This ad-hoc collection is related to the activities of the first explicitly anti-communist organisation of the post-Stalinist period that operated in the Moldavian SSR, the Democratic Union of Socialists. When editing the samizdat the editors realised that they were unable to produce a radical change in their minority situation on their own, since this required a democratic turn within the country.

This led to the idea of the community of fate: So there was an overlap between the minorities and those democratic, non-politicising Romanian individuals, who, although they did not feel the minority oppression for themselves, were nonetheless suffering from the lack of democracy. The editors were guided by the conception of finding sympathisers to resonate with their dissatisfaction. Therefore the magazine was partly bilingual.

Whenever they felt the need, they not only translated into Hungarian certain important writings of their Romanian fellow ideologists, but also published the Romanian versions of these texts. In the person of Doina Cornea — who counted as an example for her attitude, spirit of sacrifice, and criticism of the system — they found a colleague who at the beginning had not even suspected that she was cooperating with them as they had borrowed several of her declarations without her knowledge, primarily from Radio Free Europe, and corresponded with her in the samizdat. Gyimesi together with puppeteer, artist, and prose writer Ivan Chelu protested against the potential demolitions of the Transylvanian villages.

The views of the editors and those of Cornea had much in common, though the former had certain reservations regarding the way the latter interpreted the contemporary situation. They were convinced, along with Cornea, that there was an institutional crisis in Romania and that behind this the Securitate was operating everywhere. They were also in agreement that the laws of the country must be abided by and that the same applied to international treaties.

However, the editors went further: They acknowledged that Cornea did not want to be a politician: Nonetheless, the editors wanted to take political action, at least through the medium of the printed word. They doubted that the elimination of the moral recession would lead to the solution of the political crisis.

At the same time they accepted the fact that under the given circumstances they all had to serve as witnesses and that this should be followed by action. Afterwards a dialogue began with Doina Cornea, who by then was a dissident personality known across Europe. The published versions are, for the most part, unknown pieces; moreover, the ballads and ballad-like pieces accompanied by musical notes, by which he enriched the repertoire of ballads in print, outnumber the totality of ballads published by his predecessors.

Later, more and more people began to make audio recordings, too, using the phonograph cylinder, the phonograph record, and then the tape recorder. However, by a lucky choice, he commenced his work primarily in one of the least known regions, in the northern part of the Transylvanian Plain. By doing this he added almost entirely unknown regions to the area of research into Hungarian ballads in Romania.

Even more significant than the extended geographical borders of the collection site is the diversity of published ballads. Beside the number of ballads included in the first edition, the considerable length of these versions can also be observed. Never before had there been a publication of Hungarian ballads — either in Romania or in Hungary — that featured so many and such long ballads and ballad-like pieces and contributed so greatly to the general knowledge of Hungarian ballads.

In the case of numerous ballad versions in the old style one frequently comes across pieces of extraordinary length, quite often comprising as many as forty to eighty stanzas. The word ballad is an invention of the history of literature;both the word itself and the concept were unknown to Hungarian people. The fact that it is known today is due to publications and textbooks.

The genre was born and flourished in France in the fourteenth century and spread all over Europe. Ballads convey an ancient system of values which was preserved by the peasantry until the twentieth century, although to an ever decreasing extent. These ballads tell about the fundamental equality of all people and of their equal right to use the gifts of nature. The peasantry lives according to tradition, the rules and morals of which have not been recorded in writing. Man commits the greatest sins in the name of love and against love: They do not dwell on specific aspects of the law, but tell about the violations of rules and the subsequent punishments.

Who sings and when, why, to whom does a person sing a certain ballad? In folk customs there are roles that on various commemorations and festive situations help the participants; thus spectators are also actors who learn the roles so that when the occasion comes they can react in a proper manner.

Folk art is not familiar with the display window, the picture decorating the room, the ornament, the stage or the performance, nor does it know a separation of audience and actors. The ballad narrates this, though it does not tell of reality but of its artistically recreated version, in a traditional and impersonal form.

Ballads are addressed to people who are familiar with their contents and on whose understanding the singer can rely. The sin has been committed: There is one possibility to bring solace, though: It was primarily the specialised field of scholarship that saw a significant and permanent contribution in the valuable source material published in this book.

Professionally speaking, its publication was a shock in the positive sense. It paved the way for new possibilities, it yielded new results, and at the same time it pointed beyond itself, demanding continuous research. Furthermore, the author emphasised the fact that submitting a truly valuable material for purposes of specialised scholarly research is hardly possible without the inclusion of musical notation.

Similar postcards which were sent by citizens of Western countries led to the earlier release of many political prisoners — members of the Jazz Section — and to lower sentences for others. The Danube Circle movement tried to prevent the construction of the dam with samizdats, public debates, and protests. The periodical was written and copied by hand, because there were no possibilities for printing it. One problem was the distribution of the periodical. However, some copies were instantly obtained by state security organs. The May issue of the periodical consists of 16 pages.

The oldest members of the community are perceived as bearers of a specific historical memory based on their experience of the second half of the 20th century, when they were criminalized and subjected to repression by the state. At the launch of the underground magazine the first challenge the editors were faced with was the political embedding of the product.

For those who never had it

The title of the magazine was borrowed from a post-Trianon publication of the Hungarian community in Transylvania, which had found itself turned into a minority. Although the social-political circumstances in the interwar period differed in several aspects from the situation of the s in Romania, the similarity between the existential situation of the minority in the two periods was considered more important.

The editors revealed an analogy between the former outstanding personalities of Transylvanism and their own strivings. At the same time, they saw a resemblance between the post-Trianon mood and the spirit of hopelessness which existed during the decades of communism, characterised by: They believed that the Romanian state had to take into consideration an ethno-cultural community as numerous as the Hungarian minority.

They considered it important to establish a party on the basis of nationality which would represent the interests of the ethnic minority but in the context of Party-state dictatorship this called for a fundamental prerequisite, namely, the abolition of the one-party system. Organising a party was thus not an immediate option; they merely wanted to imprint the idea of this necessity in public awareness.

The strategic task, that is, the abolition of the totalitarian regime, could not be formulated as an objective considering that this depended on the coordinated action of the entire Romanian society; therefore they only alluded to it. Continuing the tradition of their predecessors, the editors believed in the direct proportionality between fairness and loyalty, according to which the state could expect only as much loyalty as was justified by the degree of fairness it displayed towards minorities. The editors did not act against the Romanian state, but strove to put an end to discrimination against the Hungarian minority and to achieve a real democracy where loyalty too could be fully expressed.

They were not against the state, and, as they expressed in their programme objective, they did not want a revision of borders. The distributed writings and the attached interpretations illustrated that the target of their criticism was the Party dictatorship. In particular, they tried to dispel the misconception according to which the dictatorial couple was responsible for everything, as they were fully aware that even if the dictators were eliminated, the Party apparatus would remain, and so their replacement would not solve the problem.

The editors of this samizdat doubted the idea shared by many according to which the Hungarian minority in Romania would play the role of a bridge not only between Hungarians and Romanians, but implicitly, between Hungary and Romania. Therefore they formulated and applied their threefold slogan towards Romanians: They tried to nourish the sense of interdependence and made efforts using their modest means to promote the necessity of a joint Romanian—Hungarian action.

In the paragraph dealing with politics he speaks up for the political representation of the minority, where the nationality-based party separately representing itself at the elections is a political grouping guided primarily by the minority point of view in a multi-party social system. Nevertheless, this party will voice its opinion not only about minority problems, but also with reference to general issues concerning the country.

In economic policy he argues in favour of unimpeded private initiative, stating that minority initiatives, both individual and group-level — cooperatives, economic associations, private companies — must be made possible in places densely populated by Hungarians. As far as culture is concerned, he stresses the importance of a licence accorded to the community at the time referred to as either nationality, national minority or Romanians of Hungarian origin that will enable them to manage their own affairs, especially cultural issues, independently. This requires a proper institutional framework which means, in fact, cultural autonomy.

The article discussing the tasks underlines that this autonomy — be it cultural or not — is not meant to serve disconnection and that the editors of the samizdat have no intention of using the potential autonomy for purposes of boundary revision. The collection is particularly important to learning about the existence of the Catholic "underground" in socialist Croatia, which included an entire network of Catholic lay people who gathered around the Catholic Church and were opposed to the regime and its official ideology. The protest message was shared when the International Association for the Protection of Monuments and Historic Sites in Romania was founded in , in Paris.

The purpose of the association was to draw the attention of political decision-makers and international public opinion to the communist regime's plan for the demolition of the architectural and urban heritage of Romania. The actions undertaken within the Association focused particularly on the promotion of media coverage of the demolition of the city centre of Bucharest, which the communist authorities planned to reorganise according to their architectural vision.

On the occasion of its foundation, the association organised a protest on the streets of Paris, during which it distributed a protest message to participants and passers-by with texts about communist Romania accompanied by photographs of historic monuments destroyed by the communists or scheduled to be demolished or moved.

The material, titled "Protest: Against this background, the association protested, asking for: The Jazz Section Collection, now deposited in the National Archive, contains a transcript of a letter sent to the office of the president of the republic by the wives of the imprisoned members of the board of the Jazz Section from 7 September ; the transcript was made by Ivan Medek on 9 September in Vienna. Ivan Medek, a signatory of Charter 77 and a member of the Committee for the Defence of the Unjustly Prosecuted VONS , who went into exile in Austria and established a press agency in Vienna, collected information about independent civic initiatives and political trials in Czechoslovakia and the violation of civil and human rights by the communist regime.

It is unclear if the letter to the president had any immediate influence on the fate of the detainees, however, there were several similar campaigns in Western countries that resulted in the release of many of the detained members of the Jazz Section, and much lower sentences were issued than had been proposed.

1. A More Definitive Collection/Retrospective of my 5D Notes ()!
2. ?
3. Commentary opinion.
4. Karl und Charlotte-Szenen einer Ehe, Teil 1- 5 (German Edition).

The Prosvjeta collection presents the role of the strongest cultural and educational society of Serbs in Croatia. The association, in addition to the affirmation of Serbian culture and traditions, also sought to enhance the political status of the Serbian people in the Socialist Republic of Croatia SRC.

Therefore, its actions were characterized as contrary to the regime and the association was at first marginalized and then terminated. Matica hrvatska MH became the central Croatian cultural institution during the Croatian Spring, gathering the Croatian intelligentsia that was dissatisfied with the position of Croatia within the Yugoslav federation, especially with the attitude of the federal government toward Croatian national identity. For this reason, the communist government began to look at it as an institution that spread oppositional political ideas. By the fall of the Croatian Spring in , Matica was practically abolished, and many of its prominent members came under attack by state repression under the accusations of "Croatian nationalism.

The RSUP inspectors compiled a report on oversight of the legality of the work of the Matica hrvatska on five hundred typed pages. The first pages refer to the history of Matica and the work of its centre in Zagreb, while the rest of the report is dedicated to its branches in numerous cities.

The history, structure and the activities of the institution were given, as well as data on the most prominent individuals and their activities. Based on this report, indictments were written, and trials against Croatian intellectuals were conducted. This ad-hoc collection mainly consists of documents separated from the fonds of judicial files concerning persons subject to political repression during the communist regime which is currently stored in the Archive of the Intelligence and Security Service of the Republic of Moldova formerly the KGB Archive.

This case is emblematic for less widely known forms of grassroots cultural opposition, falling under the same broad category as the cases of Gheorghe Muruziuc and Zaharia Doncev. The collection is held in the Lithuanian Special Archive. Documents from these former institutions are recognised by the Lithuanian government as material of special status, and they are separated from other government archive documents.

The Lithuanian Special Archive is a governmental institution that supervises, keeps, stores and initiates legislation regarding this special group of documents. The collection is part of this group. These points are key and relevant to my present means of interpreting how people could perceive environments in light of curved multidimensional spaces 4D, 5D plus gravity. Outside of making these points, the rest has been done I am sure many times before by many people as an outsider's view of humanity.

Mostly it is from what would or will be the beginning of a sociology treatise I will or would have written around called The Human Zoo, which I have been thinking about recently. I would not wish to write it any sooner, but felt like starting it now for this part for the reasons noted above. That is why it has to go through the other stuff it mentions first before getting to the part I wanted most to write about now, 4 paragraphs down, orientation within a system.

Intro to Humanity as would be seen from an outside comparative species perspective , Fall Being in France might actually have made writing Humanity as Seen from an Outside Comparative Species Perspective possible at least my version of it if that title has already been used because pretty much immediately at the start of first thinking about it, I figured it would have been written by me in France in Not that I am bound by that pattern, bits and pieces of imagined or ideal futures remembered, but just as I would only have written The Power and the Mana on Haleakala, once I get it into my head of connecting what I write to a certain place and time and sometimes external events in the future, I either stick to it or don't bother.

Anyone who has ever taken art seriously would know that if you can't make what you envision the way you imagine it should be, or at least close enough to how it is in your head, you wouldn't want to bother starting. And that makes sense as an artist. If your "vision" cannot be realized, it would not be your creation. But life is in the compromises of working with what you have.

Sometimes everything not going according to plan is actually better than what you set out to do, but if you are a true artist, or a pig-head, you still would be pissed off. To me, this is self-evident. Those with sight eyesight tend to think in terms of "things" and of this "thing world" Universe and "thing beings. But the experienced world goes far beyond 3 physical dimensions. Atoms are a quintessential 4 or more dimensional "object. Yet consciousness trumps them all requiring many more dimensions to try to explain what it is and how it functions, defying time, even at times causation.

It seems unlikely that humanity will ever be able to explain all of the implications of this and better understand what Universe we inhabit and how it functions while all of science is ultimately subordinated and subservient to the military for "strategic" advantages, especially in trying to understand the mind, for such studies and insights are always joined hand in hand with how to control it. Our aggressive nature and incapacity to pursue a global means to eliminate such mechanisms for controlling thought and progress, seemingly dooms us from finding definite answers about ourselves, our minds, and our worlds, and keeps those professing the most ignorant, ideologically-based close-minded approaches firmly in power, seemingly indefinitely.

It is no accident ideologues seek to control and harness the military, for it alone has the means to suppress proving them wrong by eliminating research, suppressing facts, and vanishing or breaking or silencing proponents of alternative types of thinking or means of lessening the ever-growing "restraint" of the thinking processes of "free" men and women. I would recommend reading Plato or having a basic understanding of him before attempting it; it also helps to have rudimentary knowledge of the works of the Middle Ages and the Bible.

The Unicorn as purity and Holy Kirke, for example, would not be evident offhand to the modern reader. That being said, even without knowing what was going on which was myself the first ten or so times of reading it and still, to some extent to this day, you will still learn and gain so much. For the types of people who do tend manage to get through this book and are familiar with the other works mentioned within it, intellectual superiority is a common fault.

In this case, Damaris does not do it intentionally and doesn't even realize she is doing it. All she cares about are making little charts to compare the various philosophers and their ideas. She forgets all about the ideas themselves until they are forced upon her to near death. Hopefully we won't have to go through that to realize what we are doing, but this book can give you a near-death shock enough to perhaps do so.

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Most of Williams books leave you completely drained at the end of them, they are not like reading McDonald where afterwards you want to run around in a field taking in the beauty and picking flowers or whatever. You sit staring at the wall, shaking, and realizing how pitiful you are but also your great potential through love and redemption. Just a heads up; not a book to read when already depressed or weak. At the same time, if you think you are ready; it is probably proof that you aren't. The part you can say involves monitoring other people's radio transmissions and breaking codes.

At that time China and the Soviet Union were almost at war on their mutual border. And both of them had nuclear capabilities.

Sunday, August 12, 2018

I had dinner with this relative of mine and he said, "We could wake up tomorrow to a nuclear war. So I woke up the next morning and it wasn't a nuclear war. And it reflected a previous dream that was a real nightmare where the lions were threatening. Submitted by Rob Caldwell on www. Well, almost 2 years since the last original new post here.

As Researcher would say, "But my bi-annual 2 year vacation isn't up yet!!! I'm going to call my Union of Unnamed Fictional Characters! Not that I live by, or try to live up to, patterns, but I do find them interesting, and occasionally worthy of recognition. On to new posts The first and the third were to be connected and both dealt with the idea of a disaster nuclear averted with Iran.

As I said in the alternative 3rd retrospective, when I did not see the world headed in that direction anymore, I decided not to write the 3rd one. Eventually I did write a similar third one , but not in the intended way. Both the first, "The Lion, the Phoenix, and the Serpent: The first retrospective post, "The Lion, the Phoenix, and the Serpent: The reasoning for choosing to use a quote from that novel was because I wanted an excerpt from the song Wondering Where the Lions Are to be there at the top, and it was about a nuclear war averted, or which did not happen.

And because that song was based in part or influenced by the "The Place of the Lion" by Williams, via a dream Bruce Cockburn had. Also, that song kept running through my head when thinking about a war with Iran. When finding out what the song was actually about, I knew how I would structure the first of the 3 planned retrospectives. The third retrospective was to come if a war with Iran was close or imminent, titled as above, and the quote to be included with that one was to be from "Decent into Hell" which I thought would be appropriate considering if a possible, and unnecessary, much wider war was seriously being contemplated, or threatening to throw itself into the mix.

Both of these quotes and the form of the posts were decided upon before I actually read the books, which is kind of backwards, but sometimes how things work, at least to me. So when actually reading the books, probably, this time around anyway, for the first time unless I read them as a teen and forgot about them I was simultaneously looking for the right remembered or anticipated quote appropriate to what I was going to write about.

With the third and last retrospective and the novel "Decent into Hell," the passage was apparent, self-evident, and could only be one paragraph which was perfect, exactly matching the theme: Luckily I put off writing this post so long that someone else Rev. Stan Bohall typed it up a few months ago and put in on the web on his own blog so I can just cut and paste it and link to it. That quote never used by me, in the intended way, is below from "Decent into Hell" by Charles Williams.

There would be few more evenings during which she could watch the departure of the day, and the promise of rarity gave a greater happiness to the experience. So did the knowledge of familiarity. Rarity was one form of delight and frequency another. A thing could even be beautiful because it did not happen, or rather the not-happening could be beautiful.

So long always as joy was not rashly pinned to the happening; so long as you accepted what joys the universe offered and did not seek to compel the universe to offer you joys of your own definition. She would die soon; she expected, with hope and happiness, the discovery of the joy of death. It would be nice to write again in ways or on topics decided long ago now, but the time was not yet right until now. As Carly Simon sang, things are "coming around again. Then he quotes many texts about angels in general and becomes almost pious: But there's a bit soon after which may interest you- here we are- 'written in the Apocalypse.

For though these nine zones are divided into a trinity of trinities, yet after another fashion there are four without and four within, and between them is the Glory of the Eagle. For this is he who knows both himself and the others, and is their own knowledge: I might had missed it but it came right after the line about a trinity of trinities, so when put next to what came after it, I could not miss the coincidence which triggered the memories.

The third book of poetry I had written, as I had written elsewhere before, was to be in the form of 3 sets of 3 parts, or a trinity of trinities. The fourth book of poetry was called "Quadranine" because it was the fourth book of poetry also to have nine chapters like the previous three. Thus a fourth set of nine, thus Quadra-nine. Though having nothing to do with rulers, but in this case, as 3 sets of 3 things that rule our universe past, present, future, etc.

I wanted the cover for Quadranine to also be a geometric design in nature, but somehow to be symbolizing a combination geometrically of the numbers 4 and 9. I decided upon a 4 sided pyramid 5 sides counting the base like those in Egypt, with a 4 sided base. But that really did not work. Then I thought of a pyramid that also extended below the ground in a mirror image, thus it would have 4 sides above the ground, the one side in sync with the ground, the base, and 4 sides below the ground in a mirror image.

I liked the symmetry but did not know how to draw it at first. The 4 above and 4 below and one in the middle has been used in symbology by others and Williams as mentioned above was literate in Medieval Christian symbolism I am somewhat and links to why I chose quoting Williams from these books before reading them , but the way he wrote that concept as quoted above was slightly different, not 4 above and 4 below but "four without and four within.

When I later that year came upon a wireframe drawing of a tesseract , the exact same concept or drawing from within middle inner cube when the cube in the innermost area is not a cube but is instead seeming to be a single point I saw that that concept was more easily drawn and recognizable, and was also an easier to understand concept of 3 dimensional space curved around a back upon itself, and in a single symbol, not two the way I had previously represented it , both of which were confusing and were two different views upon the same idea which had to be combined mentally to be understood.

As I have written before about things like this, I can see how the same concepts and ideas have crossed my mind and criss-crossed my experiences at different times in my life, and this idea of curved space has come up at various times and various ways in drawings and other things. I did not see it clearly at the time, but they connect together, different aspects of the same elephant so to speak. Eventually forced to deal with or meet these concepts head on, I have a bigger experience pallet to see how they fit together over time and the perspectives I was being moved towards, sometimes quite unwelcome, but in a logic progression.

The 3D 4D 5D Thinking Made Simple and the related " 5D Notes " were logically deducible from recurrent themes, images, concepts, drawings, and imaged 3D and 4D sculptures, in my life, almost predictable or preordained to be written or drawn eventually. I did not wish to always think in or along such lines or about such things, but always saw it as a road or set of events reappearing at different times and stages of my life in different ways.

So why then, or at that time did I try to dig in or hold on or follow it. It related to what I was trying to figure out, things about time, a bigger palette in which to "fit" the universe into, and that it just was always there popping up. You can't run away from something that is a part of you. Wherever you go, there it is. It is in a sense inside of you, and integral part of what you are.

Everything that you have experienced, could have experienced, what you are experiencing now or might have been experiencing now, and all that you will experience or could possibly, all of this is a part of you. You can focus on some parts and forget others. Indeed, you cannot see all points from any one point anyway, but all and everything else you can and sometimes do affect by your existence, all this or these "other" things in your realities are all a part of you.

Moreover, without them, you are not or nothing. How they all must fit together, the organizational structure you define them by, and they you by, is what connects which points to any others, or which "theres" you can get to or see, from which "heres". Geometry is not mathematics, though geometry may use mathematics.

Mathematics are abstractions, geometry is inherent within physical reality and describes it, or in a sense defines and creates it. Geometry was physics before physics was physics, and geometry will replace physics again. It will just be a higher order of geometry than people now can understand or relate to, but the universe is nothing if not symmetric.

All seeming asymmetry is just following patterns we do not yet understand or have the means to recognize how they fit together with each other and the symmetries we understand already, though incompletely, without them. A goal which required understanding multiple dimensions across multiple timelines from multiple individuals points of view. In short, how just about everything one can imagine about the universe fits together. Perspective-wise, unification theorists are like children playing with toy blocks of a single 3D universe or timeline , where I must figure how multiple overlapping 3D closed spaces or universes fit together by playing with tesseracts comparatively speaking in terms of goals only, I don't have any real tesseracts to play with, though physicists could really play with blocks if they really wanted to: It is a lake, but calling the surface of the lake you see in front of you, and think that surface is the whole lake.

If that plane is the lake, then imagine many lakes beneath it stacked. The real lake would be all of those "surface" lakes crisscrossing in ways you cannot imagine seeing it only as a 2D sheets. The same with a 3D plus time universe, you must see that as only as the surface of the lake crisscrossing in ways you cannot imagine viewing only one timeline as real.

Since I try to know the whole lake at once, all possible timelines, I still pay attention to the surface, but know that surface is not what I seek to understand and instead focus on how to think in terms of the whole lake I can still even yet only see parts of it at once, though gradually finding new organizations or ways to understand or relate to "depth" dimensional ideas as well, which I am beginning to comprehend. Stones not overturned and soon seemed no longer able to be reasonably put off and still have time to be overturned later. At one point my health was so poor, heartbeat so irregular I went into Walmart before going home.

I feared I might not even make it through the night and wanted to be around people just in case that would be my last chance to see people at all. It is not a perspective that comes cheaply or is sought after, but is rewarding. It is wanting nothing from anyone, just to see what there is to see if a few more hours or a few more days is all that you have.

One of the lines from my "5D" notes, like the last post here about the dead bird, also very short and cryptic was "Road to south side of Maui. The road kept getting narrower and narrower, I began getting more and more afraid of damaging my car, getting stuck or hitting another car sharp turns. Eventually the road narrowed to almost a single lane through a small area of trees I could not see beyond and I was sure I was going absolutely nowhere.

But I did not turn back, risked hurting my car low to the ground going over what I think was a cattle grate, and getting stuck, and literally was in awe on what was on the other side. The road opened up again just beyond that point to not be so narrow and the scenery though desolate and plain, no trees, no green at all, just rocks and cliffs and ocean, it was just jaw droppingly amazing. Not to say that is what death is like, but I was glad I did not turn around that day, and reassured myself at the time I wrote that line, by writing it, hopefully that after going forward through that time, a new vista would open up again one day where I would find myself somewhere beyond what I imaged before and in a new set of circumstances in an unforeseeable or unforeseen place.

I have said in other places, I have long since have lost my fear of death, even had at that point, and worry more about the narrowing of choices more than what lies beyond any narrowing if the one road that is left leads one day to none. Moving beyond it or getting through, one way or another, will take you somewhere else you can't see around now, not for certain or with perfect clarity anyway. And if there is to be nothing after it, then you have nothing to worry about. No car getting stuck in the middle of nowhere on a road a tow truck might not go to help you.

Not much to care about at all really. But if there is something that comes later, prepare yourself to be surprised. It, like wanting to know of such things, is almost inevitable, just in ways you can't imagine or see or understand yet because you have not experienced it yet. But like everything you have not done yet, or even might do, is a part of you now in ways you may not understand yet either. As I wrote a few years earlier similarly with even more self-assurance, and closer in time to the big changes I was going through, "A way to go forward will always appear as opening before you.

You cannot go back until all the ways forward have been traveled, tried, and exhausted, and even then what seems behind you exists only ahead and can only be reached by going forward. Enjoy your ignorances while they last, for someday you will wish to know and think of them. Truth will seek us out to become known, even and most often when, we spurn it. Been quoting myself too much for years now without bothering to try to be saying anything new or notable or quotable anymore.

For those who never had it In a time when so many of the most powerful leaders of industries and nations seek to kill hope for a better, more peaceful, more equal future, for those who have lost it, for those who never had it, hope for them as you would for yourself. Jared DuBois View my complete profile.