Adrianne Macdonald
21.3K posts


IN THIS MOMENT I AM EUPHORIC
Tyler@TylerDurden
Pump it to 70 thousand United States of Israel dollars.
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In 1900, a man named Wilhelm Reich claimed to have discovered a method to cure countless health problems, requiring only a few 15 minute sessions of sitting inside the box above.
How was this possible?
The box is a carefully crafted "orgone accumulator" which concentrates the orgone energy or life energy "Chi / Prana", and this has an incredible effect on patients.
The FDA banned Wilhelm's inventions and sentenced him to prison where he died in 1957
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FREE book. Geometry, with an Introduction to Cosmic Topology, by Hitchman. (238 pages)
“This book approaches geometry through the lens of questions that have ignited the imagination of stargazers since antiquity. What is the shape of the universe? Does the universe have an edge? Is it infinitely big?
This text develops non-Euclidean geometry and geometry on surfaces at a level appropriate for undergraduate students who have completed a multivariable calculus course and are ready for a course in which to practice the habits of thought needed in advanced courses of the undergraduate mathematics curriculum. The text is also suited to independent study, with essays and discussions throughout.
Mathematicians and cosmologists have expended considerable amounts of effort investigating the shape of the universe, and this field of research is called cosmic topology. Geometry plays a fundamental role in this research. Under basic assumptions about the nature of space, there is a simple relationship between the geometry of the universe and its shape, and there are just three possibilities for the type of geometry: hyperbolic geometry, elliptic geometry, and Euclidean geometry…”
“How can it be that mathematics, being after all a product of human thought which is independent of experience, is so admirably appropriate to the objects of reality?” —Albert Einstein
“Out of nothing I have created a strange new universe.” —János Bolyai
Link: mphitchman.com/gct/download.h…

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take a tour in ze wassie museum of history - if ur brave enuf to be a smolting
wassie.io/museum-3d
works on desktop or mobile iwo
smolting (wassie, verse)@inversebrah
Crypto History - an animation series by @wassie Episode 1: The Origin of Wassies Sponsored by @AwakenTax
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@btc_charlie No crying after the hunt! Happy Easter Charlie
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它既不移动,也不膨胀或收缩。
这一切都是大脑的误解。大脑真的不可靠。
Z李 🇺🇦 NO WAR 🕊@ShinjukuSokai
これ動いてもいないし、伸縮もしてないから。 全部脳の勘違い。脳は本当にいいかげん。
中文
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The Christian imagination, for all its fixation on Friday’s agony and Sunday’s triumph, glides too quickly over the only day that matters if one is serious about transformation. Saturday is the sealed interval. The liminal chamber. The unlit interior where no audience remains, no crowd is present, no witness can perform completion on one’s behalf. It is the day inside the tomb when one is no longer sustained by the drama of sacrifice, nor yet carried by the myth of resurrection. One is simply in the chamber with what remains.
And there, in that silence, the Greek matters. ἐπαναφέρω στη ζωή (literally "bring back to life" rather than return from the dead) is not passive. It is not an automatic cosmic reset. It is the act of choosing what to reanimate, what to restore to breath, what to bring back to life. Breath is not merely given. Breath is conferred again through discernment. Something must be let go. Something must be called forward. Holy Saturday is not merely where one waits for life to return. It is where one determines what is worthy of life returning through it.
That was the hidden step. And once seen, it illuminated not only the medicine, but the fairytale, the Gospel, and the entire seduction structure of modern relationship.
Take the story of the princess and the frog. On its face, it is harmless enough: a lowly creature, a beautiful woman, a kiss, a prince. But beneath its sentimental sheen sits one of the most pervasive and destructive assumptions in the architecture of gendered becoming. The frog does not enter himself. He does not confront the condition he inhabits. He does not descend into what he avoids, ingest what he fears, or choose what in him is to be reanimated. He waits. His transformation is conferred from outside. His becoming is activated by recognition. The woman enters the swamp, soils herself, risks contact with what is beneath her, and performs the catalytic act that reveals the masculine essence. She becomes the bearer of his emergence.
And there the trap is set.
The masculine is relieved of responsibility for its own embodiment, while the feminine is burdened with the labor of revelation. Far from romance, the story encodes a dependency. The man becomes real when another sees him. The woman proves her love by descending into the mud to animate him. And the result is not kingship. It is princehood: identity awakened through recognition, but still subordinate to the one who granted it and the story that framed it. A prince is still waiting, still derivative, still a not-yet. He may be adorned, named, even celebrated, but he has not yet found the axis of sovereign breath within himself.

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