DOJ Throw Everything At Them But the Kitchen Sink
Photo Live Stream Texas Covert Illegal Ops
Then comes the day when the dog finally gets a hold of the cat
And It is not a Very Pretty Sight
Photo Live Stream Texas Covert Illegal Ops
Then comes the day when the dog finally gets a hold of the cat
And It is not a Very Pretty Sight
Tortured US Veteran Dogs Don't Let Go
K Street Kamikazes from the 100th Floor
They Stole The Money An't Got It No More
Swan Dive To The Street
(Ted Nugent Act "Kamikazes for the Hundredth Floor")
(Ted Nugent Act "Kamikazes for the Hundredth Floor")
That's OK US Veterans Will Take Your Assets Like You Property Homes Cars ect..
"We an't paying veterans before we pay China Back (John Boehner)"
Veterans already Paid the Chinese Back
Pics Removed Given To Cyber Security IC3 16:00 07/29/2015
"When the subject of BCI becomes the observer" and they did it to children and elderly and the disabled and everybody asked "What Happened?" This and other exotic weapons are no-longer a secret kept by the wealthy few that used it against the people of the United States of America to hold political power. We will find you. You can run but you cannot hide. Another Terrorism Reward Due this Texas cowboy 456135816
Any Corporation [Texas OEM or TOM Especially] involved with this non-consensual testing is liable
and any corporation using these weapons is a felony offense 25 years for each event
The following essay is just essay but it marks the spot the beginning of the end of abuse Electronic Exploitation Other - Electronic Bio-lethal
These weapons are not invisible crimes some can see them and some can not.
Sri Gregory O'Dell Doctor of Divinity 2006 - 2015
07/27/2015 06:50 Texas Take them out! hacked again! We will not back down and knock you down out of our homes make sure you sit in jail cell so you can not harm children, the weak, or the unknowing anymore!
The Lucky Eagle Casino VIPS Receipt
How Things Come To Be
In The Beginning Was Microsoft Word
|The Easy Way - Sri GregO|
He paused for a moment and asked, “Why do you think God created us?” as if he already had an answer ready. The other boys were stumped as I said, “Because he was lonely” The teacher’s skin turned white, waved his right hand in front of us while straining to say in hardly audible words “go back to what you boys were doing” then left the room and never returned that day or if I remember correctly, teach another of my Sunday school classes.
Ontology is the study of being. In a religious sense, Ontology is commonly referred to as a proof of God’s existence which gives meaning to how things come to be. To others, the question of being is one of the most important questions of human existence, a question deserving of explanation beyond belief; even if that belief is likely to be true. The way we answer the question of how things come to be, affects the way we think about the laws of physics as a subject-object relationship.
Martin Heidegger, famed Existential Philosopher of the early nineteenth century suggests, we are mistaken, incorrect with our ontological reasoning which gives error to our judgment . If Heidegger’s claim is true, our presupposing of reason may be the case of what we think we know may not be true. If our reasoning in regards to nature and phenomena is flawed, everything we think about is profoundly affected, including actual scientific applications. The PC may be as IBM predicted, a useless toy, and Bill Gates is likely a geek gone wild (O'Dell 2006)!
Charles Burton poetically describes ancient Sanskrit ontology as the “Over Soul” published in 1939. If heaven exists, and I argue that it necessarily exists, our own solar system must be nested within its heavenly properties. In contemporary literature, we lose this association because our language now determines these concepts as “abstract ideas” such as the Philosopher A. Kripke writes, “A. Kripke-Plantinga (KP) world is an abstract object of some sort.” How can it be established that our solar systems, including Earth, spins in abstract space, an area that can only be appreciated intellectually?
If Sally says, “I might not have existed,” the Stanford Encyclopedia Philosophy interjects the opinion of the norm “almost everyone will take her to have stated an obvious truth”, if true then Sally is a situated knower within heaven’s own properties. What Sally says, how she says it, and why she says the things she does, is a logical linguistic link to how things come to be.
If we analyze the essential features of the way we speak and the way we think, we can easily identify and redefine words or phrases of a particular cultural emphasis which predetermine our opinions. In other words, by applying a few principals of Linguistics, the way we speak, to the way we think, we can with little effort, loosen the bonds of cultural control, guaranteeing our right to freely reason on our own. Thus, to think freely is to refine our somatic domain by redefining words or phrases that have bred false beliefs such as the term ‘metaphysics’ and the phrase ‘metaphysical realism.’
We all praise rationality but seldom do we apply the same criteria in the quiet of our own minds. It matters not if we explore the inner workings of the mind as an idealist, or trod a true materialistic path, all persistent thinkers awake in the same primordial substance be it called matter or mind. What we say to ourselves in the quiet of our minds can and does determine what we know.
Right, wrong, or indifferent, the Philosophy of Language is the foundation of everything we know, we think we know a lot, and probably do- a lot of thinking. Contrary to what scholars deem holy, reason is a known or the logos. To think about something is proof in itself that the thinker does not know. A good example is the “Lost Key Example” written by me in the Spring of 2007:
The Lost Key Example:
Imagine, if you will, that you have lost your keys to your automobile at a most inopportune time with the worst (almost) possible situation as the result. Your lower mind immediately comes to the rescue and lays out a linear grid of your past movements. Before your minds’ eye, you see all the limited possibilities as per the laws that govern the lost key in the physical universe.
If you’re like most, you will blindly follow this lower mind to all the possible places that you have been with the memory of the key. And like most, you will repeat the search in the same places even if you have already searched in the same place this lower mind has already sent you! In fact, it soon becomes obvious that the mind will have you search the same place over and again just to satisfy its own inefficiency.
There comes a point where anger sets in from the emotional stress of the lost key. And maybe you blow your top or vent in some way, but ultimately you refuse to follow the lower mind because it’s taking you to the same wrong places. There is calm after the anger storm or a point when you may say to yourself, “I accept that the key is lost.”
Perhaps you grab a newspaper or turn on the TV, and focus your attention away from this mental activity called thinking and presto-Immediately, your intuitive consciousness is activated because you have let go of the justified false belief of thinking- the foundation of epistemology. Low and behold pure reason reveals where the key has always been; you know it’s on your dresser as if you have ALWAYS KNOWN IT! The key consciousness has always been HERE NOW; therefore, the only false belief is thinking about the possibilities of where the key may have been.
Sally is a situated knower in heaven’s own properties- she knows her situation. Sally knows she knows, de re. Sally knows she knows, de dicto. Sally, an ordinary human being is a situated knower in heaven’s own properties or the known, undefined. The only evidence we have are textual expressions and word of mouth, or what we say, how we say it, and why we say the things we do. Metalanguage, a language used to describe a language, what Sally says, is rooted in a fundamental primordial utterance- the word.
The oldest accounts of textual expressions such as the Rig-Veda and the Bible are discredited by contemporary philosophical realism which is a “belief in reality that is completely ontologically independent of our conceptual schemes, linguistic practices, beliefs, etc. (Standford).”
Nevertheless, what we say, how we say it, and why we say the things we do is a predetermined echo of what has already been said, so the following Biblical Hebrew text (King James English Version), written about 2000 years ago is a belief that is likely to be necessarily true:
"John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:2 The same was in the beginning with God.
John 1:3 All things were made by him; and without him was not any thing made that was made ."
"Genesis 1:1 In the beginning God created the heaven and the earth.
Genesis 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
Genesis 1:3 And God said, Let there be light: and there was light."
The Rig-Veda or early Sanskrit dating back some 5500 years ago, compliment an ontological argument from ancient Hindu text and the Upanishads or proto-Sanskrit that are among the earliest written expressions known today that date back to a period when pictographs or logos were superseded by straight symbolic lines or linear expressions. A period known by evidence etched in ancient clay tablets, uncovered by archaeologists from the ancient Sumerian city of Shurruppak settled by wandering nomadic bands about the biblical frontiers of the Tigris and Euphrates Rivers- the origin of ancient Hebrew text.
A Philosophical paper titled "Tattvamasi ('that you are') in the Upanishads" by Octavian Sarbatoare (BA USyd) is a good reflection of what the Vedanta poets are saying:
"The present work will draw attention to the multidimensional contents as well as the literature and spiritual messages of the Upanishads. The Upanishads (Lit. 'sitting by the side') are a class of philosophical works expounding a secret spiritual doctrine by emphasising on a monistic approach to knowledge. Behind the literal significance of the words as 'sitting by the side' there is that secret spiritual knowledge that is acquired by a disciple, by sitting near an accomplished master. The whole philosophy of the Upanishads has a common
Tattvamasi ('that you are'),
Ahambrahmasmi ('I am Brahma'),
Prajnanam Brahma ('the ultimate truth is consciousness'),
Ayamatma Brahma ('the extension of the Self is Brahma').”
These primordial principals compliment and are the origins of the aforementioned ontological argument from Hebrew text dating some 4000 years ago; a belief that is likely to be necessarily true, continues as follows:
"Genesis 1:27 Then God said, "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth."
Genesis 1:28 So God created man in his own image, in the image of God he created him; male and female he created them.
Genesis 1:29 And God blessed them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth."
If we consider Sally as an ordinary human being, or man, then what we say to ourselves in the quiet of our minds can and does determine what we know. Sally is a situated knower within heaven’s own properties; it is the case that what we say, how we say it, and why we say the things we do, are determined as if one mind sharing the same essential thing; however, it is not the case that we are saying the same thing that the Stanford Encyclopedia of Philosophy, Metaphysics summarizes well:
“The arguments of Kripke and Plantinga in defense of modality are paradigmatically metaphysical (except insofar as they directly address Quine's linguistic argument). Both turn on the concept of a possible world. Leibniz was the first philosopher to use ‘possible world’ as a philosophical term of art, but Kripke's and Plantinga's use of the phrase is different from his. For Leibniz, a possible world was a possible creation: God's act of creation consists in his choosing one possible world among many to be the one world that he creates—the 'actual' world. For Kripke and Plantinga, however, a possible world is a possible “whole of reality.” For Leibniz, God and his actions “stand outside” all possible worlds. For Kripke and Plantinga, no being, not even God, could stand outside the whole system of possible worlds (Stanford).”
As stated, “for Leibniz, a possible world is a possible creation: God’s act of creation consists in his choosing one possible world among many to be the one world that he creates- the 'actual' world'” in which God is the lone situated knower of that world. The world Leibniz refers to is a conditional Biblical world illustrated in ancient text, aforementioned.
Under these biblical conditions, not even God could make a false proposition true; nor could Kripke or Plantinga presuppose a possible ‘whole of reality” by standing outside the whole system of possible worlds!
Nevertheless, what we say, how we say it, and why we say the things we do is a predetermined echo of what has already been said and Stanford Encyclopedia of Philosophy, Metaphysics summarizes well:
“Theirs is not the only modal ontology on offer, however. The modal ontology of David Lewis (Lewis (1986)) stands in stark opposition to the KP modal ontology. Lewis's modal ontology also appeals to objects called possible worlds, but these “worlds” are concrete objects. What most of us call the universe is just exactly what Lewis calls “the actual world.” Non-actual worlds are other universes, “non-actual” only in that we are not among their inhabitants, for two “worlds” share no part. For Lewis, ‘actual’ is an indexical term: when I speak of the actual world, I refer to the world of which I am an inhabitant—and so for any speaker who is “in” (who is a part of) any world.”
Sally is a speaker in 'the actual world', we know Sally by what she says, how she says it, and why she says the things she says, de re. Sally is a situated knower, we know Sally by what she says, how she says it, and why she says the things she says, de dicto. If the only thing I know with certainty, I am a situated knower, then a situated knower must be inferred by all in the same way; we are never alone.
The Stanford Encyclopedia of Philosophy , metaphysics also quotes Frege, “Affirmation of existence is in fact nothing but denial of the number zero.”
I disagree, we can affirm existence without the denial of the number zero, a sphere of emptiness envelopes all binary relations, and by way of negation, limitation, or undefined schema; all things that come to be already exist as an empty set of ideas or all possible worlds: Example
0 is a real number, de dicto.
0 is a real number, de re.
0 is undefined
Additionally, by injecting the Stanford’s rationale concerning Sally with the term ‘God’ then it is likely to be true to say, if God says, “I might not have existed,” almost everyone will take God to have stated an obvious truth, if true then God is a situated knower within heaven’s own properties of any possible world activated by way of negation, limitation, or undefined schema of any situated knower such as Sally.
Metaphysically, we can illustrate Being as a serious game of ontological hide-and-seek, a lonely game of shifting from the known to the unknown and back again by way of experience in its own multiplicity. What Sally says, how she says it, and why she says the things she does, is a logical linguistic link to how things come to be; however, if this is just an echo of what has already been said, why say it? Nobody says it like I [You] do!
"We might consider our humble beginnings as the big bang of consciousness, no longer a subject object relation of rocks, dust, gases, and things but the shadows of ever-expanding awareness illuminating the dark unknown of our universe (O'Dell)."
While living in Guangzhou, China, a Chinese friend and I arranged a visit to Lhasa Tibet. His mother is Buddhist Chinese and I have always been curious of the spiritual bounty that may lie in the shadow of Everest. The people are quite friendly and self-sufficient, although in western terms they would be considered improvised. We were invited to tour the summer palace of the exiled Dalai Lama.
We entered the court yard of a small homemade of local brick and mortar. The roofs of the buildings and homes in Tibet are traditionally flat, and atop the roof, a vicious guard dog appeared barking, growling, and snapping at our heads. A monk guided my companion and I into the home as we both squatted down low to avoid the angry dog.
The furnishings inside the palace had been maintained exactly as the young monk had left it with all the 1950 relics still decorating the interior. We were taken to the Dalai Lama’s bedroom and shown a large mural on the east wall said to be thousands of years old. The Tibetan guide pointed to the mural and began telling us a Buddhist story in Mandarin Chinese he called "The Story of the Monkey Peoples". He went on to say that the mural was a representation of the beginning of the world—a Buddhist cosmology. I thought this odd because I had been told that the Buddhist tradition rejected these things.
The mural was a story board arrangement starting at the top and working around to the bottom which told the story of the Monkey Peoples who were believed to be the ancestral roots of mankind. The mural showed a group of people that would not be uncommon today; however, they glistened of white skin and blue eyes- I would say spirit-like or angelic.
The guide went on to say that these beings had no way to return to their home; wherever that could be, he did not say. The monkey peoples befriended the group and in exchange for food and shelter, the visitors taught the monkey peoples how to read and write and use arithmetic to their advantage. The castaways also introduced the Monkey Peoples to applied science and as time went on, the Monkey Peoples reluctantly came down from their tree top dwellings and milled lumber from their primitive dwellings to build shelter of boards and sticks on the ground.
In the spring of the following year, an illness (directly translated a virus) came upon the visitors and each died of the sickness which was the first disease ever known by the Monkey Peoples. The Monkey Peoples were not affected by this disease, and one member of the marooned group, a young woman, survived yet all the others of her kind passed away.
She mourned for her lost love ones - day in and out. The Monkey Peoples could not bear her sadness and did everything to lessen her grief. She kept her distance, living alone at the edge of the Monkey Peoples’ forest.
The Monkey Peoples built her a small home with a garden and did everything they could to relieve her sadness but she isolated herself for years in the hope that someone from her world would one day come to her rescue. The loneliness drove her out of her mind until one day she left her home and moved to the Monkey Peoples village. There she became very happy finding friends and she took her place in the community as a teacher of the arts such as painting, sculpting, and music.
Over time, she befriended one of the male Monkey Peoples and they lived together as a couple. They had many beautiful children together which are believed to be the ancestral lineage of all Tibetan people and the beginnings of civilization (November 27, 1992 Lhasa Tibet Gregory N. O’Dell).
The story of the monkey peoples is a metaphysical parable to try and understand how and when humans populated the earth. The question remains, why would anyone thousands of years ago, try to explain that humans suddenly appeared and did not evolve from primitive minds? Who would think of writing a story to explain something or to answer a question that had yet to be asked?
Just as I had forgotten the reservoirs developers name engraved on a brass plate on the Medina Dam west of San Antonio Texas, that is no longer accessible to read, fenced in with high barbed wired fences financed by the 911 Patriot Act in the name of National Security by the newly formed Texas anti-terrorism task force while I was away working in China. Little did I know the anti-terrorism task force brought back the corruption of the McCarthyism era, 1940’s-1950’s, an anti-communism domestic surveillance program developed by the Federal Bureau of Investigation lead by J Edgar Hoover, dictating We The People as enemies of the State.
Nor, as my eyes look for a way to circumvent the barrier that blocked public access that I enjoyed in my youth, for a photograph of the historic marker followed the bottom of the fence upwards over the spiraling razor wire peering into a fifty-square mile window in the sky, penetrating deep space, aware of my tiny insignificance in the whole of things; heeded the words that Mary had said, “Somebody is Always Watching.”
Thinking that Mary was expressing something of deep religious or philosophical idea, she held dear, I should have took time to ask “What do you mean, somebody is always watching?” Thank God for miracles or positive events in our lives that seem to oppose the laws of physics or the natural order of things such in my case which reflected karmic harm back to those that bring harm to the harmless - Corporate Criminals and Chinese Espionage!
Little did Mary and I know, that are loving relationship and simple life style would be interrupted by a corrupt political machine of republican ideologies that had transformed Texas into a Police State and for the next three years our privacy and safety would be jeopardized by human behavioral experiments outside of protocol and well outside terrorist threats, which made us Targets of Domestic Surveillance.
No longer would we enjoy the blessing of living outside the realm of social recognition. :(
G. N. O'Dell
When you get to know your observer and they respond as if they know you as a piece of themselves!
O'Dell, Gregory N. "Everyday ordinary Common Miricals" Linearism.Org Advocacy For Human Rights. Nov. dec. 2008. Web. 06 Feb. 2010. <http://www.linearism.org/TheJournalofATexasMysticChpterII>