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The Gospel of Buddha - Online Library of Liberty

While many of these forms of oppression arose before capitalism, and many are likely to remain after the rule of capital is overthrown, they take on historically specific characteristics under capitalism, they support the rule of the owners of capital, and together with that class rule they add up to a whole culture of domination and death.

Neo-Liberalism is not just something the US does to other countries. The Neo-Liberal agenda will have very serious consequences for working people in the US itself — in particular for women workers and workers of color. In particular, they mean a deterioration in the already fragile life situations of the poorest strata disproportionately people of color and working women but also, and significantly from a strategic point of view, in the life situations of the more privileged strata of workers with respect to their rulers.

The prospects for human life under the continued rule of capital are not bright. Of course, no one can guarantee that a revolutionary situation will develop in this country in this period. That depends in part on factors outside of our control.

In part it also depends on our ability to understand the oppression of 1 st World people — our oppression — and the solution — revolution. And it depends in part on our ability to articulate that understanding in a way that the majority of people of all races who are oppressed by capital understand it, agree with it, and act on it. There will be real opportunities for revolutionary action in the US in the coming period — even if these fall short of the opportunity to seize power and begin to dismantle the rule of capital and all the forms of oppression that reinforce it.

Our task is to prepare to take advantage of those opportunities as they arise, and to make the most of them. To do that, we need a clear understanding of the strengths and weaknesses of our enemies. The situation of US capital is, in fact, marked by great tactical strength — they have a fuck of a lot of weapons — but great strategic weakness.

The cops can kick our ass when we go in the street. The US army can win a war in a week or two, with only a couple of hundred casualties, using weapons that can kill thousands of people from miles away.

This tactical superiority is real, and we need to take it into account as we elaborate our action program in this period. During the 60s, many of us imagined that revolution in the US was actually on the agenda.

As it turned out, US capital retained sufficient resources to make strategic economic and social concessions to key sections of the people, and to maintain civil order in this country although it did have to retreat from Vietnam, if only temporarily. The concessions they were forced to hand out in the 60s are being withdrawn now.

Their ability to make future economic concessions is compromised by the necessity to finance their program of global militarization. They have committed a huge portion of their military resources to warfare outside the US. They cannot sustain that commitment over the long term, and against determined opposition both in and out of the US. They will be defeated. Those of us who were alive in the 60s often wished we were Cubans, or Vietnamese, or Chinese so that we could be on the front lines of global revolution.

We just need to be ready for it. People know that we need bigger numbers to win bigger battles, but in practice, are doing very little to meet the problems we face head on.

What it boils down to is that there is not enough strategic thought about how we are going to advance our plans, solve our problems, and ultimately win. When making fliers, writing up leaflets, face-to-face talking with folks, or in any way trying to attract people to the movement, we need to remember what we are doing; marketing.

Activists are living in a fantasy world if they think they can just put their version of the truth on a bunch of telephone poles and all different kinds of people will start spontaneously getting involved in the movement.

The most important rule of marketing is to know your target audience. If this kind of stuff is too prevalent in propaganda, the only kind of people who will more than glance at it will be people who probably already know about the issue. And when John Smith from down the street takes his monumental first step to becoming politically active, what does he find there? A bunch of people that seem to talk a different language, wear different clothes, eat different food, and are different from him in a million other ways.

Too often, he is put off from the group right from the start. The more different you look and act from someone, the more you are going to have to prove to them that you are an alright person.

Step outside yourself and think about what an average American is like, and try to connect with that. When Ernesto Aguilar was asked if the Anarchist People of Color organization has ties to any specific anarchist ideology, anarcho-communism, primitivism, etc. In this respect, white anarchists are swimming in a sea of privilege, splitting themselves off from other activists and anarchists, but the middle class environment which they mostly came out of, as well.

Not to mention groups people of color! People of color, on the other hand, are on the receiving end of oppression. Because, they can afford not to win. Revolution, class war, freedom, anarchy — all these things are pushed off to the side and become abstracts while symbolic gestures and circular discussions which never end in action take center stage. The most preliminary step for white people looking to make social change should be to make sure you want to win.

Step back and think about what your group is really doing — are you taking a step towards a victory or are you just spinning your wheels in the air? Read some books by people that have won victories, large or small. Track down and talk to experienced organizers. Ask yourself if you really value the ideals of anarchy enough to do what it takes to realize them. Get out of your comfort zone and start getting down to the business of building a movement. This is an especially important question because most Americans have one idea of Hamas, and that is crazy, terrorist, Islamic people.

I wanted to hear from him a more accurate and comprehensive picture of Hamas. It is a movement that has introduced many activities, not only political activities, but also educational activities, sanitation projects, sports programs and social projects. In terms of cultural activities, Hamas has been active in maintaining sports programs. Hamas has contributed to many activities in the Palestinian society. We have also participated in many workshops, conferences and conventions in calling for the peace process.

During this Intifada, Hamas has done excellent work and has distinguished itself from other Palestinian movements and groups. We are against the occupation because we see our friends and our sons killed by the Israeli army Hamas has organized mass demonstrations and the people have reacted positively to such demonstrations, which have been against the Israeli occupation. They have also reacted positively to the other social and cultural activities that Hamas has engaged in.

The first phase of [this second] Intifada, was to engage in peaceful demonstrations. However, the Israeli army killed our sons, our brothers and wounded thousands of our people. And they killed a lot of people. I want to clarify that Hamas is against the occupation. We are obliged to undertake operations inside Israel, to stop the Israeli aggression.

The Hamas movement wants to find a strategy as to how to fight the Israelis. The strategy that we have found to work now, is to sneak our people into Israel and to undertake operations. The last strong operation was near the Haifa airport, which was very successful against Israeli politics. Another successful operation was undertaken in Jerusalem by Azardine Amazray, which killed 22 or 25 people or so.

We also organized our members to fight against the last Jenin invasion and many other previous invasions by the Israeli army.

You can visit many houses inside the camp and you will discover that Hamas has a lot of martyrs and brave fighters that Jenin depends upon. These people say if they only resisted within the green line that their cause could look better, less terrorist and more legitimate and that they could then get more support. In the previous Intifada, the first one, in , Hamas also did not undertake any operations. At the same time, the Israelis killed many of our people. Hamas has been obliged to do this for many reasons.

The first reason is that the people here have been repressed by Israeli politics. If you remember, during the first Intifada, they followed the breaking of arms politics by Yitzhak Rabin. This is during the first Intifada. The second reason is that the Israeli government refused to comply with any important United Nations resolutions.

For example, Israel failed to implement , and Another reason is that the investigation committee from the United Nations that was supposed to investigate the recent invasion was blocked by the Israeli government. For one, Palestinians die, the bombers.

Secondly, they have the terrorist excuse, they can more easily accuse the Palestinians of being terrorists. So they question whether it is tactically effective. The Israeli soldiers withdrew from these lands [southern Lebanon] not because of the UN resolutions, but because of Hezbollah being successfully able to scare the Israeli soldiers out of Lebanon, only through strikes. Also, if you want to wait for the world to solve this problem and to ask Israel to leave our land, this will not work.

The Israeli government does not care, they just want to continue to occupy our land. This has been occupied territory by Israel since And what has the world done about this problem? If we wait for Israel to do something, or for the world to force it to do something, we cannot solve any problem. If the Israeli government does not want to obey or to implement the UN resolutions, what can we do? In Judaism, in Christianity and in Islam there are scriptures that allow for self-defense.

We are only defending ourselves. In response to the point on young people: Yes, most of the young men that did these operations inside of Israel range from about 18 to These people did these operations because in their previous experience, they had done good work and have excellent enthusiasm. They do these operations as a result of the Israeli aggressions. When they hear that the Israelis have killed two Palestinians, or 10 Palestinians, or when Israel commits crimes such as the invasion of the Jenin refugee camp, they volunteer.

The members of this movement want to do something, because they want revenge; because the Israelis killed their brothers and their sons. They are not innocent because when Sharon, the Israeli Prime Minister, called auxiliary soldiers, they are not official soldiers.

When he called upon the auxiliary soldiers, within one hour, they arrived with their tanks, their planes and started to kill our sons and brothers inside Jenin camp. Lastly, there are scriptures for self-defense in three major religions. Even if he does a lot more criminal acts, more attacks against our people, I will not respond with telling our people to leave our lands, to leave their lands. We will stay here. We will continue to stand and sit down, to sleep and to grow, and to live in our houses.

For example, in the last invasion of Jenin, the Israeli soldiers asked the people to leave their houses. They asked the civilians to leave their houses so that the Israeli soldiers could destroy our camp. They want to stand with the people who are struggling against the occupation. Because they are part of us. And they believe that these are our lands, and not for Sharon or the Israeli people. So, the first lesson from this battle, that the Israeli people and Sharon learned is that this land belongs to Palestinians, not to Israel, and that we will not leave this land.

We will stay, forever! Sharon and the Israeli people should not ignore the results of these invasions. Sharon entered and invaded the Palestinian lands to kill and to destroy the infrastructure of the people in the struggle against the occupation. Not to destroy terrorism, because it is [not? After Sharon finished the invasion, the struggle responded to this crime and we undertook more activities against state terrorism. So I want to point out to the American and English people that they look out only from one eye.

The support of the US and Europe has killed innocent people. So it is a cycle that Sharon cannot win. If Sharon will return here again, we will respond with more operations.

It is useless, these kind of politics that Sharon engages in. We did what all the other Arab countries did not do and should have done. I have a message for the European and American people. I will clarify first though, that the Palestinian people were expelled by Israeli forces in to camps, such as here, in Jenin refugee camp. And then they came in , in this new century, they came again to fight again against people that were expelled by Israeli forces.

They close the other eye and both of their ears. Most of the people who were killed inside the camp, were killed by untrained Israeli soldiers, by auxiliary soldiers. Would that be enough to satisfy the demands of Hamas? We can be satisfied with this. In this scenario, we will then be a peaceful political party that object to our government in peaceful means, not by force, like now.

So as a phase one, we can accept. But that is as a preliminary phase and not a permanent solution. And I cannot convince this man that his village will be finished and will always belong to the Israeli people. One day, they should return our lands. One of the organizers kindly sent me a tape and a transcript of my speech. I was teaching in Minneapolis. This was before Catharine MacKinnon and I had proposed or developed the civil rights approach to pornography as a legislative strategy.

Lots of people were in the audience who later became key players in the fight for the civil rights bill. It was an audience of about men, with scattered women.

Why would a militant feminist under this kind of pressure stop off on her way to the airport to say hi to men? In a sense, this was a feminist dream-come-true.

What would you say to men if you could? This is what I said, how I used my chance. The men reacted with considerable love and support and also with considerable anger. I hurried out to get my plane, the first hurdle for getting to Idaho.

Only one man in the threatened me physically. He was stopped by a woman bodyguard and friend who had accompanied me. I have thought a great deal about how a feminist, like myself, addresses an audience primarily of political men who say that they are antisexist. And I thought a lot about whether there should be a qualitative difference in the kind of speech I address to you. And then I found myself incapable of pretending that I really believe that that qualitative difference exists.

I am close with some of the people who participate in it. What I would like to do is to scream: And if there would be a plea or a question or a human address in that scream, it would be this: Why are you so slow to understand the simplest things; not the complicated ideological things. Simply that women are human to precisely the degree and quality that you are.

We are very close to death. And we are very close to rape and we are very close to beating. And we are inside a system of humiliation from which there is no escape for us. We use statistics not to try to quantify the injuries, but to convince the world that those injuries even exist.

Those statistics are not abstractions. But I hear about the rapes one by one by one by one by one, which is also how they happen. Those statistics are not abstract to me. Every three minutes a woman is being raped. Every eighteen seconds a woman is being beaten. There is nothing abstract about it. It is happening right now as I am speaking. And it is happening for a simple reason. There is nothing complex and difficult about the reason. Men are doing it, because of the kind of power that men have over women.

That power is real, concrete, exercised from one body to another body, exercised by someone who feels he has a right to exercise it, exercised in public and exercised in private. It is not done miles away or miles away.

It is done here and it is done now and it is done by the people in this room as well as by other contemporaries: The power exercised by men day to day in life is power that is institutionalized. It is protected by law. It is protected by religion and religious practice. It is protected by universities, which are strongholds of male supremacy. It is protected by a police force. Against that power, we have silence. It is an extraordinary thing to try to understand and confront why it is that men believe — and men do believe — that they have the right to rape.

Men may not believe it when asked. Everybody raise your hand who believes you have the right to rape. Not too many hands will go up. And it is an extraordinary thing to try to understand that men really believe that they have the right to hit and to hurt. And it is very amazing to try to understand that men believe that the seven-billion-dollar-a-year industry that provides men with cunts is something that men have a right to.

That is the way the power of men is manifest in real life. That is what theory about male supremacy means. It means you can rape. It means you can hit. It means you can hurt. It means you can buy and sell women.

It means that there is a class of people there to provide you with what you need. You stay richer than they are, so that they have to sell you sex.

Not just on street corners, but in the workplace. And yet, everything is a reason not to do something about changing the fact that you do have that power. I love that one. You have the time to feel guilty. Your guilt is a form of acquiescence in what continues to occur. Your guilt helps keep things the way they are. I have heard in the last several years a great deal about the suffering of men over sexism. Of course, I have heard a great deal about the suffering of men all my life.

Needless to say, I have read Hamlet. I have read King Lear. I am an educated woman. I know that men suffer. This is a new wrinkle. Implicit in the idea that this is a different kind of suffering is the claim, I think, that in part you are actually suffering because of something that you know happens to someone else.

That would indeed be new. But mostly your guilt, your suffering, reduces to: Everything makes men feel so bad: I think most of your distress is: I mean that there is a relationship between the way that women are raped and your socialization to rape and the war machine that grinds you up and spits you out: It is also part of the economy that you frequently claim to protest.

The pimps and the warmongers speak for you. Rape and war are not so different. And what the pimps and the warmongers do is that they make you so proud of being men who can get it up and give it hard. And they take that acculturated sexuality and they put you in little uniforms and they send you out to kill and to die.

But I think that if you want to look at what this system does to you, then that is where you should start looking: I think that men are very afraid of other men. But as long as your sexuality has to do with aggression and your sense of entitlement to humanity has to do with being superior to other people, and there is so much contempt and hostility in your attitudes towards women and children, how could you not be afraid of each other?

I think that you rightly perceive — without being willing to face it politically — that men are very dangerous: These conferences are also concerned with homophobia. Homophobia is very important: In my opinion, the prohibitions against male homosexuality exist in order to protect male power.

Do it to her. That is to say: As long as sex is full of hostility and expresses both power over and contempt for the other person, it is very important that men not be declassed, stigmatized as female, used similarly.

The power of men as a class depends on keeping men sexually inviolate and women sexually used by men. Homophobia helps maintain that class power: If you want to do something about homophobia, you are going to have to do something about the fact that men rape, and that forced sex is not incidental to male sexuality but is in practice paradigmatic.

There is a cartoon I saw that brought it all together nicely. It was a big picture of Ronald Reagan as a cowboy with a big hat and a gun. Make America a man again. If you are afraid of the ascendancy of fascism in this country — and you would be very foolish not to be right now — then you had better understand that the root issue here has to do with male supremacy and the control of women; sexual access to women; women as reproductive slaves; private ownership of women. That is the program of the Right.

That is the morality they talk about. That is what they mean. That is what they want. And the only opposition to them that matters is an opposition to men owning women. The second is that men come to me or to other feminists and say: Tell the rape apologists and the rape celebrationists and the pro-rape ideologues. Tell the novelists who think that rape is wonderful. These men presume to speak for you. They are in the public arena saying that they represent you. Then there is the private world of misogyny: Say it to your friends who are doing it.

And there are streets out there on which you can say these things loud and dear, so as to affect the actual institutions that maintain these abuses. I will believe it when I see you on the streets. I will believe it when I see an organized political opposition. I will believe it when pimps go out of business because there are no more male consumers.

You want to organize men. The issues are part of the fabric of your everyday lives. I want to talk to you about equality, what equality is and what it means. We could change our strategy and say: As a way of practicing equality, some vague idea about giving up power is useless. Some men have vague thoughts about a future in which men are going to give up power or an individual man is going to give up some kind of privilege that he has.

That is not what equality means either. Equality is a practice. It is an action. It is a way of life. It is a social practice. It is an economic practice. It is a sexual practice. It matters, but it is not enough. If you love equality, if you believe in it, if it is the way you want to live — not just men and women together in a home, but men and men together in a home and women and women together in a home — if equality is what you want and what you care about, then you have to fight for the institutions that will make it socially real.

It is not just a matter of your attitude. Equality is a discipline. It is a political necessity to create equality in institutions. And another thing about equality is that it cannot coexist with rape. And it cannot coexist with pornography or with prostitution or with the economic degradation of women on any level, in any way.

It cannot coexist, because implicit in all those things is the inferiority of women. It is astonishing that in all our worlds of feminism and antisexism we never talk seriously about ending rape. In the back of our minds, are we holding on to its inevitability as the last preserve of the biological?

Do we think that it is always going to exist no matter what we do? This commitment has to be political. It has to be serious. It has to be systematic. It has to be public.

Intimacy is worth having. Tenderness is worth having. Cooperation is worth having. A real emotional life is worth having. Ending homophobia is worth doing. Rape stands in the way of each and every one of those things you say you want.

And by rape you know what I mean. A judge does not have to walk into this room and say that according to statute such and such these are the elements of proof. So there is no honesty. How can there be? Can you imagine what it is like to live as a woman day in and day out with the threat of rape? Or what it is like to live with the reality? I want to see you use those legendary bodies and that legendary strength and that legendary courage and the tenderness that you say you have in behalf of women; and that means against the rapists, against the pimps, and against the pornographers.

It means something more than a personal renunciation. It means a systematic, political, active, public attack. And there has been very little of that.

If I did, I would have no reason to be here. If I did, my political practice would be different than it is. Have you ever or with the economic degradation of women on any level, in any way. Have you ever wondered why we are not just in armed combat against you? It is because we believe in your humanity, against all the evidence. We do not want to do the work of helping you to believe in your humanity. We cannot do it anymore. We have always tried. We have been repaid with systematic exploitation and systematic abuse.

You are going to have to do this yourselves from now on and you know it. The shame of men in front of women is, I think, an appropriate response both to what men do do and to what men do not do. I think you should be ashamed. If we sat around and only talked about how much rape hurt us, do you think there would have been one of the changes that you have seen in this country in the last fifteen years? It is true that we had to talk to each other.

How else, after all, were we supposed to find out that each of us was not the only woman in the world not asking for it to whom rape or battery had ever happened? But you do know and now the question is what you are going to do; and so your shame and your guilt are very much beside the point. As a woman, I carry my own rape with me. Well, that is what it is like knowing about rape. Piles and piles and piles of bodies that have whole lives and human names and human faces.

I speak for many feminists, not only myself, when I tell you that I am tired of what I know and sad beyond any words I have about what has already been done to women up to this point, now, up to 2: And I want one day of respite, one day off, one day in which no new bodies are piled up, one day in which no new agony is added to the old, and I am asking you to give it to me. And how could I ask you for less — it is so little.

And how could you offer me less: Even in wars, there are days of truce. Go and organize a truce. Stop your side for one day. I want a twenty-four-hour truce during which there is no rape. I dare you to try it. I demand that you try it. What else could you possibly be here to do? What else could this movement possibly mean? What else could matter so much? Before that day it means nothing because it is nothing: But on that day it becomes real. And then, instead of rape we will for the first time in our lives — both men and women — begin to experience freedom.

If you have a conception of freedom that includes the existence of rape, you are wrong. You cannot change what you say you want to change. For myself, I want to experience just one day of real freedom before I die. I leave you here to do that for me and for the women whom you say you love. Is it not in fact an act of unadulterated self defense to do so? For those concerned with radical economic, political, and social change, it should be apparent that ecologically speaking time is very short.

Scientists estimate that as many as species disappear from the Earth each day, which adds up to an astounding 50, species disappearing every year. Fundamental change requires that the means to achieve the desired end challenge the extreme violence of the present system. Clearly, the state allows us to engage in these actions because they are harmless, or worse, because they reinforce the popular myth of The institutions controlling the media further manipulate the term, as it pertains to protest and other forms of struggle, by ignoring the violent acts committed by people and institutions in power, demonizing acts of self-defense by protesters, and justifying the force used by the authorities.

This tactic infers that those who are oppressed have no business being disruptive or violent completely obfuscating the violence perpetrated by the state and that the police are justified in defending private property and suppressing free speech with violence.

The people in power are waging war against the poor, women, children, people of color, and the environment. This is nothing new and by now it should be clear to all that those in power are not going to end their oppression simply by being asked, or because it is the rational and ethical thing to do.

Non-violent protest is simply a way of begging those in power to voluntarily change behavior that they directly benefit from. This groveling reinforces the hierarchy structure, promotes the illusion of democracy and has never resulted in any fundamental social or political change.

The inherent contradiction of a strict pacifistic strategy for revolutionary change, in the words of Ward Churchill, is:. Any nonviolent confrontation of state power must ultimately depend either on the state refraining from unleashing some real measure of its potential violence, or the active presence of some counterbalancing violence of precisely the sort pacifism professes to reject as a political option.

Absurdity clearly abounds when suggesting that the state will refrain form using all necessary physical force to protect against undesired forms of change and threats to its safety. Those who control the state and capital must essentially suppress their ethics in favor of adopting the principles necessary for being successful in an exploitative system.

To wage war against humanity, and the rest of the biosphere, explicitly reveals that those in power lack ethical compassion; to paraphrase Craig Rosebraugh, appealing to the moral conscience of the ruling class is flawed because they lack a healthy functioning conscience. Those struggling against oppression desire a less violent, more just world. It is not wanting more, but less, aggression and destruction that leads people to challenge the violence of the present system.

To do nothing, or to engage in action that does not change the present conditions, only allows the current atrocities to persist and increase. It is impossible to think of a genuine revolutionary lacking this quality. The similarity between the revolutionary and the martial artist is centered in the principle of self-defense. There is no place within either set of ethics for violence based on selfishness or personal gain; however, it is recognized that violence is at times necessary to defend lives and rights.

The martial art Aikido is often referred to as nonviolent, which sounds like an oxymoron; however, nonviolent conflict resolution in Aikido is rooted in the ability to kill the opponent, and only when the option to do harm is present, can the true choice between a violent and non-violent end be made. A non-violent result also requires that the opponent desires to live and that they are placed in a position where the only way to survive the confrontation is to yield.

If the opponent has no concern for their own safety, or cannot recognize that they are in a situation where they will be harmed if they continue to attack, then a non-violent resolution is not possible.

Only when the power to take life is present, does the real choice not to take it exist. If we take the above principles and apply them to a large-scale revolutionary movement, certain things become evident. If there is no intent or ability to do harm to the system, then any attempts to do so without the necessary skills will be fruitless. Nonviolent sic principles, when applied to revolutionary strategy, look nothing like moral pacifism; rather they appear as coercion by threat of violence, which when applied to the state and capitalism are generally labeled by the ruling class as terrorism.

Another aspect of this parallel which needs to be addressed is that there should be no interest in having the system survive the encounter in the first place. While individuals within might yield and allow the power structure to be destroyed, there are those whose identities are so tied into it that they will do everything possible to stop the revolution.

When the rich and powerful exploit the rest of world by use and threat of violent force, the only way to achieve a relatively nonviolent world is through violent means, while attempts to use a nonviolent strategy to achieve these same ends would only result in catastrophe. The maxim that violence begets violence is transformed into revolutionary sic nonviolence begets violence, while revolutionary violence may result in a less violent world.

This appears to be somewhat of a koan; however, unlike the Zen riddles without rational answers, there is an obvious answer to this apparent contradiction. Violence is already being perpetrated on an extreme level by the controllers of the state and capitalism.

A nonviolent response to this institutionalized violence in no way threatens or challenges it; if anything, it only leads to increased violence. What is needed is self-defense that protects against current attacks and removes the ability for those in power to continue their assault on humanity and the rest of the biosphere. One argument put forth to discourage militant action now is that the state is too powerful.

Waiting only gives the state time to increase its power. The biosphere is being destroyed at an apocalyptic rate. Telling the oppressed that they should wait to defend themselves is siding with the oppressors. Ward Churchill provides an excellent example of how pacifism can be divisive and aid the enemy:. As the Panthers evidenced signs of making significant headway It reacted accordingly, targeting the Panthers for physical elimination.

What is needed is not an avoidance of militant tactics, but rather organized solidarity between different groups organizing to abolish oppression. Without the necessary cross-community support required for revolutionary acts, militants will continued to be isolated and neutralized. What is needed for victory is effective strategy and tactics that recognize some of the points Churchill puts forth:. However, the military is comprised primarily of people from the lower economic classes, as well as people of color, who have more in common with revolutionaries than with the government whom they serve.

Tenets two and three are the key to taking on a superior force and that is where the path to victory lies. While legal political protest has its place as a tactic, it completely nullifies any element of surprise or flexibility when the time, place, and methods are revealed to the police. Ignoring the oppression, exploitation and destruction will not make them go away, and neither will pleading with those who directly benefit from it. What is required for revolutionary success is long term strategy, including an escalation of tactics that is proportional to the strength of the movement, as well as the amount of support and solidarity provided by our allies.

Self-defense is a right, and to be effective it not only requires the acquisition of technical skills, but on the larger scale, real community organizing.

There is no time like the present to begin working on both. This piece is written by a white person, for white people. The aim is to expose how white activists ignore and neglect the struggles of people of color, and thus only damage their own chances for liberation. The hope is that it helps develop ideas about how white people can try to be accountable to communities of color, and do their part in the struggle against colonialism In June , two significant events happened in the United States.

One was a labor stoppage of a big city construction project in Seattle. The other involved urban insurrection, a small Michigan community in revolt. Both events involved people of color and only people of color. These acts of resistance passed without any public support or outreach from white activist communities. The incidents are qualitatively different, but highlight the same principle of white supremacy and the lack of support or even notice given to communities of color from white communities.

These two incidents are clear examples that white people, even working class white people, neglect the continuing struggles of people of color in America. During the riot in Benton Harbor, and until at least the next day, there was only one post on the Michigan web site.

There are dozens of armed conflicts between the Federal Government and Native Americans, occurring right now on their land like the struggle of the Shuswap Nation in British Columbia, Canada. But these issues are rarely if ever talked about in white activist circles.

Most white activists tend to focus on International Trade Summits, and the international implications of them, instead of focusing on the local or domestic effects of Neo-Liberalism.

Certainly militant tactics, and movement strategy are important to discuss, but when there are armed conflicts involving people of color, and the focus is on white kids who wear black and smash windows, the contrast is clear. These same white activists, who tirelessly analyze and write about exclusively white activism, ignore and thus make invisible the resistance of people of color — even when that resistance is in fact more important, more militant, more widespread, more community-oriented, and more rooted in concrete social struggle.

Benton Harbor is a small town of 12, residents, 92 percent of whom are African American. It is also one of the poorest communities in Michigan and has a staggering 25 percent unemployment rate. Its white and upper class neighbor, the town of St. Joseph, has a miniscule two percent unemployment rate. Whirlpool and Bosch are the two largest employers in the area, maintaining a stranglehold on any community-driven economic development. On June 18, , a riot erupted in Benton Harbor after white police officers killed a black man.

The white policemen involved left their jurisdiction, the wealthier neighborhood of Benton Township, and continued their pursuit into Benton Harbor. Since the facts are disputed in this case, it is hard to tell what actually transpired.

Many residents of Benton Harbor say that Terance was afraid to pull over, because he feared for his life. The chase finally ended with Terance losing control of his motorcycle, which ended his life. He crashed into a building and died on site. The targeted project was road maintenance on Rainier Avenue South in a largely black neighborhood.

When the construction crew that showed up was all white, it added insult to injury. People are fed up and we needed to send a message. Organizers of the event, the Black Contractors Coalition, highlighted that their struggle is for all African Americans, especially African American youth, to be employed in living wage jobs.

The protest also exposed the inherent class component in this racial justice struggle. There was support given by other prominent African American community leaders, including numerous leaders from local Black Churches.

Imagine if there had been a wildcat strike involving a white dominated labor union. Envision workers shutting down a store or a factory for an entire day.

The entire spectrum of white labor-oriented groups were either unaware, or ignored the protest. Everyone from the hard-line dogmatic Marxist-Leninists all the way to the mainstream labor unions. United class action across racial lines could help in the reconciliation between people of color and white people. As solidarity develops, the movement towards common goals could develop and escalate.

When white workers fail to support the struggles of people of color, they are in fact siding with their own class enemy — by falling into the trappings of racism, and thus helping to perpetuate oppression for both parties respectively.

The task at hand is to begin to link the broad anti-capitalist movement with grassroots organizing efforts focused on the local effects of capitalism. It also happens right here at home. It can be in the form of cutting social services, raising tuition, or privatizing public industries. Most white activists focus on justice struggles that are based outside of the United States — which is fine, but if that struggle is not linked inextricably to the struggle of poor people here, then an incredible opportunity is being missed.

It might make sense to show people here how they are exploited by capitalism, and not just try to expose the injustices of U. One idea would be to focus organizing efforts on people who are most clearly being exploited by capitalism, racism, and all other forms of institutional oppressions. If campaigns are conceived of only as education work, and not tied to community organizing, then true concessions and struggle will never be achieved.

White people must take responsibility for the position in society we have been granted. That means acknowledging the job ahead, and committing ourselves to being allies with community organizations led by people of color.

That means organizing in the white community against racism, that means pushing the issue in places where it has never been advanced. The Civil Rights movement rocked the foundations of our society; by demanding that their basic rights be recognized, people of color opened up new avenues of struggle and advanced the possibility for a truly equitable society. Historically Seattle has been home to groundbreaking anti-racist labor organizing. Tyree Scott, an amazing man and organizer, is sadly a similar case to the events mentioned above.

He will never be fully recognized for his lifetime of struggle and he will never be on television. The date is ironic, yet fitting. It is symbolic of the continuing struggle of people of color which is completely foreign to white people. Across the board, in almost every imaginable arena of American society, people of color are treated worse than whites, they are persecuted, and actively attacked.

This is not a coincidence, but a direct result of institutional racism stemming from the very foundations of American society. White people are therefore only dealing with part of the exploitation dealt out by capitalist society.

This division is deeper than just ignorance or insensitivity on the part of white people; white people are benefiting from this separation. Most people of color know this, and see it every day of their lives. Until this resentment can be healed, and historical injustices rectified, our collective struggle will not advance beyond infancy, and justice cannot be won.

He forgot to add: The Bolshevik later Communist Party became the international model for revolutionary parties, even in those countries that had very little in common with Soviet Russia. Like the old saying goes, nothing succeeds like success. This was true in the US just as much as in other countries. These circumstances led the Left to ignore the really hard question posed by the events in Russia:.

What if the Russian Revolution of was not — as Lenin believed — the first revolution of a new world-historical era of proletarian revolution and socialism? What if it was, instead, the last bourgeois revolution of 19 th century Europe, occurring when and how it did because Russia was the most backward of the major European countries, and Russian capital the least capable of asserting an independent political program. In other words, what if the Russian Revolution of has no special significance for our movement then, now, or in the future?

After all, if Leninists want to take credit for the successes of Soviet Russia, they should certainly take responsibility for its eventual collapse as well. And the dominance of this idea has been — and still is — a huge obstacle to revolutionary politics, both in the US and internationally. Anarchists were disarmed literally as well as figuratively by the Bolshevik victory in Russia. Many anarchists supported the Bolshevik coup in October , and some subsequently joined the Bolshevik Party many of the Workers Opposition group which Lenin suppressed at the 10 th Party Congress in were former anarchists.

In exile in Paris in , Makhno and Peter Arshinov analyzed the reasons for their defeat. Consequently anarchists were left with nothing better than nostalgia for the soviets of February-October and the Kronstadt Commune of — institutions that had already proved themselves incapable of leading the revolution forward, or even defending themselves against the Bolsheviks.

Rather than endlessly repeating what Makhno said, it would be much more productive to do what he did — to make a specific analysis of the actual conditions that we face, and of what we need to do to move forward under those conditions. The ability to analyze our immediate conditions, to formulate an action agenda, and to take specific direct action to change our situation ought to be second nature to us.

In part, this weakness comes from the fact that many US anarchists are young, white, and from middle class backgrounds. What they know about revolution comes from books, newspapers, and the ideas of others rather than from personal experience in struggle. To be able to do so, the first thing we need to do is to forget about Russia, and think about what revolution means in and for the US.

In other words, we need to learn to speak in our own voice and in a political language specific to the US. This will be a complex — and painful — task, because the common experience of the multi-racial US working class includes at least as much mutual suspicion, hostility, rage, and fratricidal bloodshed as it does struggle in common for common goals. A white settler state, moreover, that for the first half of its history was dominated by slave-owners, and for most of the second half has been dominated by white supremacists who regretted the defeat of the slave-owning southern aristocracy in the US Civil War.

Race is the central problem of US history. Capital formation in the colonial era US depended on the free labor extorted from African slaves and the free land stolen from Native Nations. Even in New England, where slavery was never institutionalized because plantation agriculture was not economically viable, capital accumulation depended on the institution of slavery.

Most of the Africans transported to plantations in the South were carried in the holds of Yankee ships out of Boston, Newport, or Providence. And when these Yankee ships were not bringing African slaves to America, they were taking the products of slavery — cotton, tobacco, sugar, molasses — to markets in Europe.

Remember that Thomas Jefferson, who acquired the Louisiana Purchase and sent Lewis and Clark to explore trade routes and settlement opportunities in the west, was terrified of the landless workers of the northeast and convinced that only universal land ownership could guarantee social peace in the US.

And where would the land come from, if not from the Native Nations of the west? Go west and take land and gold from the Indians. Oh, and by the way, send the gold back east for deposit in our banks. The defeat of the southern aristocracy in the US Civil War, and the defeat of Reconstruction less than 20 years later left African Americans free, but on the most disadvantageous terms — without land, without access to political power, and without the protection of federal troops to guarantee enforcement of the 14 th and 15 th Amendments.

Both US political parties played out cynical race politics in a way that pitted the lowest strata of workers against one another — the Republicans posing as pro-Black and anti-Irish, the Democrats pro-Irish and anti-Black, both of them anti-Chinese — to the benefit of US capital. Under the circumstances, the growth of the organized labor movement in the late 19 th and early 20 th century could only benefit white workers, and only the most privileged of them — the most skilled and the native-born.

While the IWW the Industrial Workers of the World, a union influenced by anarchist ideas did promote racial equality, their views mostly reflected a straight-up syndicalism and they did not develop any analysis of race or a specific program to combat racism in the US working class. My grandparents came to the US from Greece in Possibly they never even realized that slavery and genocide against indigenous peoples ever happened.

After all, they arrived here barely able to read Greek, much less English, and the English language skills they acquired were intended for practical matters like finding work and buying food, not for studying history. Still, my grandparents — like the other European immigrants — chose to come here as opposed to some other country exactly because of the immense social wealth created in large part by the labor of African slaves, and the opportunity to settle and buy property in a huge country taken by force from the indigenous peoples.

And although they were ordinary working people, and they were exploited by the owners of capital, they were still exploited under much better conditions than they would have been in Greece, or than working people of color would be even in the US.

All of this tended to work against the development of any sense of class solidarity — let alone revolutionary class consciousness — and impeded the growth of revolutionary organizations. Of course this was a self-serving myth promoted by the owners of capital, but even when events like the Crash of and the global Depression which followed seemed to reveal the true nature of capitalism, this myth and the pervasive racism which it partially concealed retained enough credibility among some sections of the US working class to remain a real obstacle to revolutionary politics.

Obviously, this is just a sketch of some aspects of US history, showing how class and race have tended to play themselves out in the past. But if we white Leftists are going to move forward along with our friends and comrades from communities of color, we need to think and talk to one another about what this history means for us. US capitalism is inconceivable without white supremacy. Therefore class struggle in the US is inconceivable without struggle against white supremacy.

First time tragedy, second time farce, as Marx said. Where white people were in leadership of these organizations, they adopted a particularly patronizing attitude towards communities of color. If we white Leftists want to eliminate the institutions of white supremacy, as we say we do, the first thing we need to do is to stop claiming to be supreme.

That means among other things to stop talking and acting as if our own experiences, our own programs, and the history of the European revolutionary movement — which is our inheritance as white Leftists — are the only things that matter. This indicates a highly intellectualized and abstract political movement, cut off from its historical roots in the actual struggles of US working people — and cut off from any possibility of organizing real working people for real change in power relations.

It all started with the WTO protests. In reality, it started long before those fateful days in late November of For me, it started with my childhood. Look up to the light, ye that sit in darkness; be full of good cheer, ye that are forlorn. Trust in truth, ye that love the truth, for the kingdom of righteousness is founded upon earth. The darkness of error is dispelled by the light of truth. We can see our way and take firm and certain steps.

The Buddha, our Lord, has revealed the truth. The truth cures our diseases and redeems us from perdition; the truth strengthens us in life and in death; the truth alone can conquer the evils of error.

Everything is transient and nothing endures. There is birth and death, growth and decay; there is combination and separation. The glory of the world is like a flower: Wherever you look, there is a rushing and a struggling, and an eager pursuit of pleasure.

There is a panic flight from pain and death, and hot are the flames of burning desires. The world is vanity fair, full of changes and transformations. Is there nothing permanent in the world? Is there in the universal turmoil no resting-place where our troubled heart can find peace?

Is there nothing everlasting? Oh, that we could have cessation of anxiety, that our burning desires would be extinguished! When shall the mind become tranquil and composed? The Buddha, our Lord, was grieved at the ills of life. He saw the vanity of worldly happiness and sought salvation in the one thing that will not fade or perish, but will abide for ever and ever.

Ye who long for life, know that immortality is hidden in transiency. Ye who wish for happiness without the sting of regret, lead a life of righteousness.

Ye who yearn for riches, receive treasures that are eternal. Truth is wealth, and a life of truth is happiness. All compounds will be dissolved again, but the verities which determine all combinations and separations as laws of nature endure for ever and aye.

Bodies fall to dust, but the truths of the mind will not be destroyed. Truth knows neither birth nor death; it has no beginning and no end. The truth is the immortal part of mind. Establish the truth in your mind, for the truth is the image of the eternal; it portrays the immutable; it reveals the everlasting; the truth gives unto mortals the boon of immortality.

The Buddha has proclaimed the truth; let the truth of the Buddha dwell in your hearts. Extinguish in yourselves every desire that antagonizes the Buddha, and in the perfection of your spiritual growth you will become like unto him. That of your heart which cannot or will not develop into Buddha must perish, for it is mere illusion and unreal; it is the source of your error; it is the cause of your misery. You attain to immortality by filling your minds with truth.

Cleanse yourselves of evil and sanctify your lives. There is no other way of reaching truth. Learn to distinguish between Self and Truth. Self is the cause of selfishness and the source of evil; truth cleaves to no self; it is universal and leads to justice and righteousness.

Self, that which seems to those who love their self as their being, is not the eternal, the everlasting, the imperishable. Seek not self, but seek the truth. If we liberate our souls from our petty selves, wish no ill to others, and become clear as a crystal diamond reflecting the light of truth, what a radiant picture will appear in us mirroring things as they are, without the admixture of burning desires, without the distortion of erroneous illusion, without the agitation of clinging and unrest.

Yet ye love self and will not abandon self-love. So be it, but then, verily, ye should learn to distinguish between the false self and the true self. The ego with all its egotism is the false self. It is an unreal illusion and a perishable combination. All compound things shall be dissolved again, worlds will break to pieces and our individualities will be scattered; but the words of the Buddha will remain for ever.

Happy is he who has ceased to live for pleasure and rests in the truth. Verily his composure and tranquillity of mind are the highest bliss. Let us take our refuge in the Buddha, for he has found the everlasting in the transient. Let us take our refuge in that which is the immutable in the changes of existence.

Let us take our refuge in the truth that is established through the enlightenment of the Buddha. Let us take our refuge in the community of those who seek the truth and endeavor to live in the truth. The things of the world and its inhabitants are subject to change. They are combinations of elements that existed before, and all living creatures are what their past actions made them; for the law of cause and effects is uniform and without exception.

But in the changing things there is a constancy of law, and when the law is seen there is truth. Truth desires to appear; truth longs to become conscious; truth strives to know itself. There is truth in the stone, for the stone is here; and no power in the world, no god, no man, no demon, can destroy its existence. But the stone has no consciousness.

There is truth in the plant and its life can expand; the plant grows and blossoms and bears fruit. Its beauty is marvellous, but it has no consciousness. There is truth in the animal; it moves about and perceives its surroundings; it distinguishes and learns to choose. There is consciousness, but it is not yet the consciousness of Truth. It is a consciousness of self only. The consciousness of self dims the eyes of the mind and hides the truth.

It is the origin of error, it is the source of illusion, it is the germ of evil. There is no evil but what flows from self. There is no wrong but what is done by the assertion of self. Self is the beginning of all hatred, of iniquity and slander, of impudence and indecency, of theft and robbery, of oppression and bloodshed. Self entices with pleasures.

But the pleasures of self are unreal, its paradisian labyrinth is the road to misery, and its fading beauty kindles the flames of desires that never can be satisfied. Who shall deliver us from the power of self? Who shall save us from misery? Who shall restore us to a life of blessedness? But greater than all the misery is the bliss of truth.

He is at rest in the struggles and tribulations of life; he is above all changes; he is above birth and death; he remains unaffected by the evils of life.

Blessed is he who has found enlightenment. He conquers, although he may be wounded; he is glorious and happy, although he may suffer; he is strong, although he may break down under the burden of his work; he is immortal, although he may die. The essence of his being is purity and goodness.

Blessed is he who has attained the sacred state of Buddhahood, for he is fit to work out the salvation of his fellow-beings. The truth has taken its abode in him. Perfect wisdom illumines his understanding, and righteousness ensouls the purpose of all his actions.

The truth is a living power for good, indestructible and invincible! Work the truth out in your mind, and spread it among mankind, for truth alone is the saviour from evil and misery.

The Buddha has found the truth and the truth has been proclaimed by the Buddha! Blessed be the Buddha! As the Queen of Heaven, she lived on earth, untainted by desire, and immaculate. The king, her husband, honored her in her holiness, and the spirit of truth, glorious and strong in his wisdom like unto a white elephant, descended upon her. When she knew that the hour of motherhood was near, she asked the king to send her home to her parents; and Suddhodana, anxious about his wife and the child she would bear him, willingly granted her request.

She took hold of a branch. Her attendants hung a curtain about her and retired. The Brahma-angels took the child and placing him before the mother said: At her couch stood an aged woman imploring the heavens to bless the child.

All the worlds were flooded with light. The blind received their sight by longing to see the coming glory of the Lord; the deaf and dumb spoke with one another of the good omens indicating the birth of the Buddha to be. The crooked became straight; the lame walked. All prisoners were freed from their chains and the fires of all the hells were extinguished. No clouds gathered in the skies and the polluted streams became clear, whilst celestial music rang through the air and the angels rejoiced with gladness.

With no selfish or Edition: The cries of beasts were hushed; all malevolent beings received a loving heart, and peace reigned on earth. The royal father, pondering the meaning of these signs, was now full of joy and now sore distressed. The queen mother, beholding her child and the commotion which his birth created, felt in her timorous heart the pangs of doubt.

He was a Brahman of dignified mien, famed not only for wisdom and scholarship, but also for his skill in the interpretation of signs.

And the king invited him to see the royal babe. The seer, beholding the prince, wept and sighed deeply. And when the king saw the tears of Asita he became alarmed and asked: The spiritual omens manifested indicate that the child now born will bring deliverance to the whole world.

For this son of thine will rule the world. He will either be a king of kings to govern all the lands of the earth, or verily will become a Buddha. He is born for the sake of everything that lives. His power of meditation will be like a cool lake; and all creatures parched with the drought of lust may freely drink thereof. The heavy gates of despondency will he open, and give deliverance to all creatures ensnared in the self-entwined meshes of folly and ignorance. I shall soon leave this world, my husband, the king, and Siddhattha, my child.

When I am gone, be thou a mother to him. And as the light of the moon increases little by little, so the royal child grew from day to day in mind and in body; and truthfulness and love resided in his heart. When Siddhattha had grown to youth, his father desired to see him married, and he sent to all his kinsfolk, commanding them to bring their princesses that the prince might select one of them as his wife.

But the kinsfolk replied and said: He would not be able to maintain our daughter, and should there be war he would be unable to cope with the enemy.

The prince was not boisterous, but pensive in his nature. He loved to stay under the great jambu-tree in the garden of his father, and, observing the ways of the world, gave himself up to meditation. And the prince said to his father: When the kinsfolk came, and the people of the city Kapilavatthu had assembled to test the prowess and scholarship of the prince, he proved himself manly in all the exercises both of the body and of the mind, and there was no rival among the youths and men of India who could surpass him in any test, bodily or mental.

He replied to all the questions of the sages; but when he questioned them, even the wisest among them were silenced. Then Siddhattha chose himself a wife. With no selfish aim, but regarding his child and the people at large, Siddhattha, the prince, attended to his religious duties, bathing his body in the holy Ganges and cleansing his heart in the waters of the law.

Even as men desire to give happiness to their children, so did he long to give peace to the world. The palace which the king had given to the prince was resplendent with all the luxuries of India; for the king was anxious to see his son happy. All sorrowful sights, all misery, and all knowledge of misery were kept away from Siddhattha, for the king desired that no troubles should come nigh him; he should not know that there was evil in the world. But as the chained elephant longs for the wilds of the jungles, so the prince was eager to see the world, and he asked his father, the king, for permission to do so.

And Suddhodana ordered a jewel-fronted chariot with four stately horses to be held ready, and commanded the roads to be adorned where his son would pass. The houses of the city were decorated with curtains and banners, and spectators arranged themselves on either side, Edition: Thus Siddhattha rode with Channa, his charioteer, through the streets of the city, and into a country watered by rivulets and covered with pleasant trees.

There by the wayside they met an old man with bent frame, wrinkled face and sorrowful brow, and the prince asked the charioteer: His head is white, his eyes are bleared, and his body is withered. He can barely support himself on his staff.

The charioteer, much embarrassed, hardly dared speak the truth. This same man was once a suckling child, and as a youth full of sportive life; but now, as years have passed away, his beauty is gone and the strength of his life is wasted. Siddhattha was greatly affected by the words of the charioteer, and he sighed because of the pain of old age.

The prince asked his charioteer: The four elements of his body are confused and out of order. We are all subject to such conditions: And Siddhattha was still more moved. All pleasures appeared stale to him, and he loathed the joys of life. The charioteer sped the horses on to escape the dreary sight, when suddenly they were stopped in their fiery course.

Four persons passed by, carrying a corpse; and the prince, shuddering at the sight of a lifeless body, asked the charioteer: There are streamers Edition: And the prince was full of awe and terror: With a heavy heart the charioteer replied: He who begins life must end it.

There is no escape from death. With bated breath and stammering accents the prince exclaimed: How fatal is your delusion!

Inevitably your body will crumble to dust, yet carelessly, unheedingly, ye live on. The charioteer observing the deep impression these sad sights had made on the prince, turned his horses and drove back to the city. The prince hearing this greeting, said: His wife welcomed him and entreated him to tell her the cause of his grief.

Men grow old, sicken, and die. That is enough to take away the zest of life. The king, his father, hearing that the prince had become estranged from pleasure, was greatly overcome with sorrow and like a sword it pierced his heart.

The prince found no rest on his soft pillow; he arose and went out into the garden. Siddhattha sat down beneath the great jambu-tree and gave himself to thought, pondering on life and death and the evils of decay. Concentrating his mind he became free from confusion. All low desires vanished from his heart and perfect tranquillity came over him. In this state of ecstasy he saw with his mental eye all the misery and sorrow of the world; he saw the pains of pleasure and the inevitable certainty of death that hovers over every being; yet men are not awakened to the truth.

And a deep compassion seized his heart. In reply the vision said: Troubled at the thought of old age, disease, and death I have left my home to seek the path of salvation.

All things hasten to decay; only the truth abideth forever. Everything changes, and there is no permanency; yet the words of the Buddhas are immutable. I long for the happiness that does not decay; the treasure that will never perish; the life that knows of no beginning and no end. Therefore, I have destroyed all worldly thought. I have retired into an unfrequented dell to live in solitude; and, begging for food, I devote myself to the one thing needful.

I am struck with the emptiness of pleasure and have become disgusted with lust. All oppresses me, and existence itself seems intolerable. For these things are correlatives. Thus where there is much suffering, there will be much bliss, if thou but open thine eyes to behold it. Just as a man who has fallen into a heap of filth ought to seek the great pond of water covered with lotuses, which is near by: If the lake is not sought, it is not the fault of the lake.

Even so when Edition: The prince listened to the noble words of his visitor and said: My father advises me to enjoy life and to undertake worldly duties, such as will bring honor to me and to our house. He tells me that I am too young still, that my pulse beats too full to lead a religious life.

The venerable figure shook his head and replied: The celestial messenger heard the resolution of Siddhattha with approval. Go, Siddhattha, and accomplish thy purpose. For thou art Bodhisatta, the Buddha-elect; thou art destined to enlighten the world.

Thou art Bhagavat, the Blessed One, for thou art called upon to become the saviour and redeemer of the world. Though the thunderbolt descend upon thy head, yield thou never to the allurements that beguile men from the path of truth.

As the sun at all seasons pursues his own course, nor ever goes on another, even so if thou forsake not the straight path of righteousness, thou shalt become a Buddha. Pursue thy aim unswervingly and thou shalt gain the prize. Struggle earnestly and thou shalt conquer. The benediction of all deities, of all saints, of all that seek light is upon thee, and heavenly wisdom guides thy steps.

Thou shalt be the Buddha, our Master, and our Lord; thou shalt enlighten the world and save mankind from perdition. He said to himself: I will sever all the ties that bind me to the world, and I will go out from my home to seek the way of salvation. The prince returned to the bedroom of his wife to take a last farewell glance at those whom he dearly loved above all the treasures of the earth.

He longed to take the infant once more into his arms and kiss him with a parting kiss. But the child lay in the arms of his mother, and the prince could not lift him without awakening both.

There Siddhattha stood gazing at his beautiful wife and his beloved son, and his heart grieved. The pain of parting overcame him powerfully. Although his mind was determined, so that nothing, be it good or evil, could shake his resolution, the tears flowed freely from his eyes, and it was beyond his power to check their stream. Therefore, stay, my Lord. I will become a Buddha and make all the world shout for joy.

Thus Siddhattha, the prince, renounced power and worldly pleasures, gave up his kingdom, severed all ties, and went into homelessness. He rode out into the silent night, accompanied only by his faithful charioteer Channa. Darkness lay upon the earth, but the stars shone brightly in the heavens. Siddhattha had cut his waving hair and had exchanged his royal robe for a mean dress of the color of the ground. Yet the majesty of his mind was ill-concealed under the poverty of his appearance.

His erect gait betrayed his royal birth and his eyes beamed with a fervid zeal for truth. All the people who saw this unusual sight gazed at him in wonder. Those who were in haste arrested their steps and looked back; and there was no one who did not pay him homage.

Wherever the Blessed One came, the people gave him what they had; they bowed before him in humility and were filled with gratitude because he condescended to approach their homes. Old and young people were moved and said: His approach is bliss. What a great joy for us! Having heard that the muni must be a Sakya and of noble family, and that he had retired to the bank of a flowing river in the woods to eat the food in his bowl, the king was moved in his heart; he donned his royal robe, placed his golden crown upon his head and went out in the company of aged and wise counselors to meet his mysterious guest.

The king found the muni of the Sakya race seated under a tree. I am sorry to see thee wasting thy youth. Believing that thou art of royal descent, I invite thee to join me in the government of my country and share my royal power. Desire for power is becoming to the noble-minded, and wealth should Edition: To grow rich and lose religion is not true gain.

But he who possesses all three, power, wealth, and religion, enjoying them in discretion and with wisdom, him I call a great master. The great Sakyamuni lifted his eyes and replied: A kind man who makes good use of wealth is rightly said to possess a great treasure; but the miser who hoards up his riches will have no profit.

How is it possible for me to return to the world? He who seeks religious truth, which is the highest treasure of all, must leave behind all that can concern him or draw away his attention, and must be bent upon that one goal alone. He must free his soul from covetousness and lust, and also from the desire for power.

Wield worldly power and you will be burdened with cares. Would a man who has burnt his hand with a torch take up the torch after he had dropped it to the earth?

Would a blind man who has recovered his sight desire to spoil his eyes again? Shall we advise him to drink that which will Edition: Shall we quench a fire by heaping fuel upon it?

Rather pity those who are burdened with the cares of royalty and the worry of great riches. They enjoy them in fear and trembling, for they are constantly threatened with a loss of those boons on whose possession their hearts are set, and when they die they cannot take along either their gold or the kingly diadem.

But I will go to the sages who can teach me religion and so find the path on which we can escape evil. May thy royal power be strong and may righteousness be the sceptre in thine hand. The king, clasping his hands with reverence, bowed down before Sakyamuni and said: The Bodhisatta parted from the king in friendship and goodwill, and purposed in his heart to grant his request.

The Bodhisatta went to them and sat at their feet. He learned their views of the transmigration of souls and of the law of karma; how the souls of bad men had to suffer by being reborn in men of low caste, in animals, or in hell, while those who purified themselves by libations, by sacrifices, and by self-mortification would become kings, or Brahmans, or devas, so as to rise higher and higher in the grades of existence.

He studied their incantations and offerings and the methods by which they attained deliverance of the ego from material existence in states of ecstasy. What is that which is active in the two ways of motion, in the hands and in the feet?

The I is the one who feels the touch in thy body. The I is the smeller in the nose, the taster in the tongue, the seer in the eye, the hearer in the ear, and the thinker in the mind.

The I moves thy hands and thy feet. The I is thy soul. Doubt in the existence of the soul is irreligious, and without discerning this truth there is no way of salvation. Deep speculation will easily involve the mind; it leads to confusion Edition: Putting away all desire and clearly recognizing the non-existence of matter, we reach a state of perfect emptiness. Here we find the condition of immaterial life. This is true deliverance, but those only who will have deep faith will learn. The Bodhisatta found no satisfaction in these teachings.

Heat is different from fire in our thought, but you cannot remove heat from fire in reality. You say that you can remove the qualities and leave the thing, but if you think your theory to the end, you will find that this is not so. Are we not composed of various attributes? Man consists of the material form, of sensation, of thought, of dispositions, and, lastly, of understanding.

There is mind; there is sensation and thought, and there is truth; and truth is mind when it walks in the path of righteousness. But there is no separate ego-soul outside or behind the thought of man.

He who believes that the ego is a distinct being has no correct conception of things. He who thinks correctly will rid himself of ignorance and acquire wisdom. If the ego is to be reborn in any of the three worlds, be it in hell, upon earth, or be it even in heaven, we shall meet again and again the same inevitable doom of sorrow.

We shall remain chained to the wheel of individuality and shall be implicated in egotism and wrong. Is this a final escape? Things are not their parts, yet they exist. The members and organs of thy body are not thine ego, but thine ego possesses all these parts. What, for instance, is the Ganges?

Is the sand the Ganges? Is the water the Ganges? Is the hither bank the Ganges? Is the farther bank the Ganges? The Ganges is a mighty river and it possesses all these several qualities.

But the Bodhisatta replied: If we except the water, the sand, the hither bank and the farther bank, where can we find any Ganges? In the same way I observe the activities of man in their harmonious union, but there is no ground for an ego outside its parts.

The Brahman sage, however, insisted on the existence of the ego, saying: How can there be karma without a self as its performer?

Do we not see around us the effects of karma? What makes men different in character, station, possessions, and fate? It is their karma, and karma includes merit and demerit. We inherit from former existences the evil effects of our evil deeds and the good effects of our good deeds. If that were not so, how could we be different? The present reaps what the past has sown, and the future is the product of the present. But there is no evidence of the existence of an immutable ego-being, of a self which remains the same and migrates from body to body.

There is rebirth but no transmigration. Is it not made up of qualities that sprang into being by a gradual evolution?

The five roots of sense-perception in this organism have come from ancestors who performed these functions. The ideas which I think, came to me partly from others who thought them, and partly they rise from combinations of the ideas in my own mind.

Those who have used the same sense-organs, and have thought the same ideas before I was composed into this individuality of mine are my previous existences; they are my ancestors as much as the I of yesterday is the father of the I of to-day, and the karma of my past deeds conditions the fate of my present existence. It would be able to hear sounds better if the ears were torn Edition: There is rebirth without the transmigration of a self.

If this self were a reality, how could there be an escape from selfhood? The terror of hell would be infinite, and no release could be granted. The evils of existence would not be due to our ignorance and wrong-doing, but would constitute the very nature of our being.

And the Bodhisatta went to the priests officiating in the temples. But the gentle mind of the Sakyamuni was offended at the unnecessary cruelty performed on the altars of the gods. Far better to revere the truth than try to appease the gods by shedding blood.

Can a new wrong expiate old wrongs? And can the slaughter of an innocent victim blot out the evil deeds of mankind? This is practising religion by the neglect of moral conduct. But to abandon covetousness and lust, to become free from evil passions, and to give up all hatred and ill-will, that is the right sacrifice and the true worship. With holy zeal and a strong heart, the Sakyamuni gave himself up to meditative thought and rigorous mortification of the body. Whereas the five bhikkhus were severe, the Sakyamuni was severer still, and they revered him, their junior, as their master.

So the Bodhisatta continued for six years patiently torturing himself and suppressing the wants of nature. He trained his body and exercised his mind in the modes of the most rigorous ascetic life. At last, he ate each day one hemp-grain only, seeking to cross the ocean of birth and death and to arrive at the shore of deliverance. And when the Bodhisatta was ahungered, lo! What good is thy exertion? Deign to live, and thou wilt be able to do good works.

Let the flesh waste away, if but the mind becomes more tranquil and attention more steadfast. What is life in this world? Death in battle is better to me than that I should live defeated. The Bodhisatta was shrunken and attenuated, and his body was like a withered branch; but the fame of his Edition: However, the Holy One was not satisfied. Seeking true wisdom he did not find it, and he came to the conclusion that mortification would not extinguish desire nor afford enlightenment in ecstatic contemplation.

Seated beneath a jambu-tree, he considered the state of his mind and the fruits of his mortification. His body had become weaker, nor had his fasts advanced him in his search for salvation, and therefore when he saw that it was not the right path, he proposed to abandon it.

Then espying the branch of a tree and taking hold of it, he raised himself and left the stream. But while returning to his abode, he staggered and fell to the ground, and the five bhikkhus thought he was dead.

When he had partaken of the rice-milk all his limbs were refreshed, his mind became clear again, and he was strong to receive the highest enlightenment. After this occurrence, the Bodhisatta again took some food. When the Bodhisatta saw the bhikkhus turning away from him, he felt sorry for their lack of confidence, and was aware of the loneliness in which he lived. The Holy One directed his steps to that blessed Bodhitree beneath whose shade he was to accomplish his search.

As he walked, the earth shook and a brilliant light transfigured the world. When he sat down the heavens resounded with joy and all living beings were filled with good cheer. But Sakyamuni heeded him not. But the Blessed One under the Bodhitree remained calm and feared not. The Enlightened One knew that no harm could befall him. But the Blessed One watched them as one would watch the harmless games of children.

All the fierce hatred of the evil spirits was of no avail. The flames of hell became Edition: Pure is he and wise, loving and full of mercy. All the miseries of the world, the evils produced by evil deeds and the sufferings arising therefrom, passed before his mental eye, and he thought: But selfhood blinds them, and they cling to their obnoxious desires. And how empty are their pleasures, how vain are their endeavors! Hollow like the plantain-tree and without contents like the bubble.

Men go astray because they think that delusion is better than truth. Rather than truth they follow error, which is pleasant to look at in the beginning but in the end causes anxiety, tribulation, and misery. And the Bodhisatta began to expound the Dharma. The Dharma is the truth. The Dharma is the sacred law. The Dharma is religion. The Dharma alone can deliver us from error, from wrong and from sorrow. In the beginning there is existence blind and without knowledge; and in this sea of ignorance there are stirrings formative and organizing.

From stirrings, formative and organizing, rises awareness or feelings. Feelings beget organisms that live as individual beings. These organisms develop the six fields, that is, the five senses and the mind. The six fields come in contact with things. Sensation creates the thirst of individualized being. The thirst of being creates a cleaving to things. The cleaving produces the growth and continuation of selfhood. Selfhood continues in renewed births.

The renewed births of selfhood are the cause of suffering, old age, sickness, and death. They produce lamentation, anxiety, and despair. The cause of all sorrow lies at the very beginning; it is hidden in the ignorance from which life grows. Remove ignorance and you will destroy the wrong appetences that rise from ignorance; destroy these appetences and you will wipe out the wrong perception that rises from them. Destroy wrong perception and there is an end of errors in individualized beings.

Destroy the errors in individualized beings and the illusions of the six fields will disappear. Destroy misconception and you do away with thirst.

Destroy thirst and you will be free of all morbid cleaving. Remove the cleaving and you destroy the selfishness of selfhood. If the selfishness of selfhood is destroyed you will be above birth, old age, disease, and death, and you will escape all suffering.

The first noble truth is the existence of sorrow. The second noble truth is the cause of suffering. The third noble truth is the cessation of sorrow. The fourth noble truth is the eightfold path that leads to the cessation of sorrow.

This is the Dharma. This is the truth. And the Enlightened One uttered this stanza: There is self and there is truth.

Where self is, truth is not. Where truth is, self is not. Self is the yearning for pleasure and the lust after vanity. Truth is the correct comprehension of things; it is the permanent and everlasting, the real in all existence, the bliss of righteousness.

The existence of self is an illusion, and there is no wrong in this world, no vice, no evil, except what flows from the assertion of self. The attainment of truth is possible only when self is recognized as an illusion. Righteousness can be practised only when we have freed our mind from passions of egotism. Perfect peace can dwell only where all vanity has disappeared. Blessed is he who has understood the Dharma. Blessed is he who does no harm to his fellow-beings.

Blessed is he who overcomes wrong and is free from passion. To the highest bliss has he attained who has conquered all selfishness and vanity. The Blessed One tarried in solitude seven times seven days, enjoying the bliss of emancipation. At that time Tapussa and Bhallika, two merchants, came traveling on the road near by, and when they saw the great samana, majestic and full of peace, they approached him respectfully and offered him rice cakes and honey.

This was the first food that the Enlightened One ate after he attained Buddhahood. And the Buddha addressed them and pointed out to them the way of salvation. Tapussa and Bhallika were the first that became followers of the Buddha and they were lay disciples. He will see annihilation where the perfected one finds immortality. He will regard as death what the conqueror of self knows to be life everlasting.

Should I preach the doctrine and mankind not comprehend it, it would bring me only fatigue and trouble. If they hear not the doctrine preached, they will be lost. But if they hear it, they will believe and be saved. The Blessed One, full of compassion, looked with the eye of a Buddha upon all sentient creatures, and he saw among them beings whose minds were but scarcely covered by the dust of worldliness, who were of good disposition and easy to instruct.

He saw some who were conscious of the dangers of lust and wrong doing. May they receive the Dharma with faith. I shall not die until the pure religion Edition: NOW the Blessed One thought: My old teachers are dead. They would have received the good news with joy. But my five disciples are still alive. I shall go to them, and to them shall I first proclaim the gospel of deliverance. Upaka, a young Brahman and a Jain, a former acquaintance of Siddhattha, saw the Blessed One while he journeyed to Benares, and, amazed at the majesty and sublime joyfulness of his appearance, said: The holy Buddha replied: My body is chastened, my mind is free from desire, and the deepest truth has taken abode in my heart.

I now desire to found the kingdom of truth upon earth, to give light to those who are enshrouded in darkness and to open the gate of deathlessness. The Blessed One said: Therefore, Upaka, I am the Jina. Upaka shook his head. On seeing their old teacher approach, the five bhikkhus agreed among themselves not to salute him, nor to address him as a master, but by his name only. He is no bhikkhu but Gotama, and Gotama has become a man who lives in abundance and indulges in the pleasures of worldliness.

But when the Blessed One approached in a dignified manner, they involuntarily rose from their seats and greeted him in spite of their resolution. When they had thus received the Blessed One, he said: By suffering, the emaciated devotee produces confusion and sickly thoughts in his mind.

Mortification is not conducive even to worldly knowledge; how much less to a triumph over the senses! And how can any one be free from self by leading a wretched life, if he does not succeed in quenching the fires of lust, if he still hankers after either worldly or heavenly pleasures. But he in whom self has become extinct is free from lust; he will desire neither worldly nor heavenly pleasures, and the satisfaction of his natural wants will not defile him.

However, let him be moderate, let him eat and drink according to the needs of the body. To keep the body in good health is a duty, for otherwise we shall not be able to trim the lamp of wisdom, and keep our mind strong and clear.

Water surrounds the lotusflower, but does not wet its petals. He will walk in the right path. Right aspirations will be his guide. Right speech will be his dwelling-place on the road. His gait will be straight, for it is right behavior. His refreshments will be the right way of earning his livelihood.

Right efforts will be his steps: Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful.

In brief, bodily conditions which spring from attachment are painful. And when the Blessed One had thus set the royal chariot-wheel of truth rolling onward, a rapture thrilled through all the universes. The Blessed One has moved the earth; he has set the wheel of Truth rolling, which by no one in the universe, be he god or man, can ever be turned back. The kingdom of Truth will be preached upon earth; it will spread; and righteousness, good-will, and peace will reign among mankind.

Having pointed out to the five bhikkhus the truth, the Buddha said: And the Buddha said: Well taught is the doctrine. Lead a holy life for the extinction of suffering. He, the Perfect One, is holy and supreme. The Buddha conveys to us instruction, wisdom, and salvation; he is the Blessed One, Edition: Therefore, to the Buddha will I look in faith. The doctrine has been revealed so as to become visible; the doctrine is above time and space. Therefore to the doctrine will I look in faith.

They form a brotherhood in kindness and charity, and their saints are worthy of reverence. Therefore, to the community will I look in faith. And the gospel of the Blessed One increased from day to day, and many people came to hear him and to accept the ordination to lead thenceforth a holy life for the sake of the extinction of suffering.

And the Blessed One seeing that it was impossible to attend to all who wanted to hear the truth and receive the ordination, sent out from the number of his disciples such as were to preach the Dharma and said unto them: But let not this doctrine, so full of truth and so excellent, fall into the hands of those unworthy Edition: Confer henceforth in the different countries the ordination upon those who are eager to receive it, when you find them worthy.

Preach the doctrine which is glorious in the beginning, glorious in the middle, and glorious in the end, in the spirit as well as in the letter. There are beings whose eyes are scarcely covered with dust, but if the doctrine is not preached to them they cannot attain salvation. Proclaim to them a life of holiness. They will understand the doctrine and accept it.

At that time there was in Benares a noble youth, Yasa by name, the son of a wealthy merchant. Troubled in his mind about the sorrows of the world, he secretly rose up in the night and stole away to the Blessed One. The Blessed One saw Yasa, the noble youth, coming from afar. And Yasa approached and exclaimed: The Blessed One said to Yasa: Come to me and I will teach you the truth, and the truth will dispel your sorrows. And when Yasa, the noble youth, heard that there were neither distress, nor tribulations, nor sorrows, his heart was comforted.

He went into the place where the Blessed One was, and sat down near him. Then the Blessed One preached about charity and morality. Instead of disgust with the world, Yasa felt the cooling stream of holy wisdom, and, having obtained the pure and spotless eye of truth, he looked at his person, richly adorned with pearls and precious stones, and his heart was filled with shame.

The outward form does not constitute religion or affect the mind. Seeing that Yasa was ready to enter upon the path, the Blessed One said to him: He sat down near his son, but his eyes were holden and he knew him not; and the Lord began to preach.

The Buddha, the Holy One, our Master, sets up what has been overturned; he reveals what has been hidden; he points out the way to the wanderer who has gone astray; he lights a lamp in the darkness so that all who have eyes to see can discern the things that surround them.

I take refuge in the Buddha, our Lord: I take refuge in the doctrine revealed by him: I take refuge in the brotherhood which he has founded. May the Blessed One receive me from this day forth while my life lasts as a lay disciple who has taken refuge in him.

Return home and restore thy mother to life. He has become delivered from the bondage of worldliness. The Blessed One, having donned his robes, took his alms-bowl and went with Yasa to the house of the rich Edition: When they had arrived there, the mother and also the former wife of Yasa saluted the Blessed One and sat down near him.

Then the Blessed One preached, and the women having understood his doctrine, exclaimed: We take refuge in the Buddha, our Lord. We take refuge in the doctrine revealed by him. We take refuge in the brotherhood which has been founded by him.

May the Blessed One receive us from this day forth while our life lasts as lay disciples who have taken refuge in him. The mother and the wife of Yasa, the noble youth of Benares, were the first women who became lay disciples and took their refuge in the Buddha.

Now there were four friends of Yasa belonging to the wealthy families of Benares. And they went to Yasa, and Yasa addressed the Blessed One, saying: Kassapa was renowned throughout all India, and his name was honored as one of the wisest men on earth and an authority on religion.

Kassapa, seeing the Blessed One in his majesty and beauty, thought to himself: Should he stay over night in the room where the sacred fire is kept, the serpent will bite him and he will die.

But the Buddha insisted and Kassapa admitted him to the room where the sacred fire was kept. And the Blessed One sat down with his body erect, surrounding himself with watchfulness. In the night the dragon came to the Buddha, belching forth in rage his fiery poison, and filling the air with burning vapor, but could do him no harm, and the fire consumed itself while the World-honored One remained composed.

And the venomous fiend became very wroth so that he died in his anger. When Kassapa saw the light shining forth from the room he said: Truly, the countenance of Gotama the great Sakyamuni is beautiful, but the serpent will destroy him.

In the morning the Blessed One showed the dead body Edition: And Kassapa thought to himself. There was in those days a festival, and Kassapa thought: When he speaks to them, they will believe in him and abandon me. When the day of the festival arrived, the Blessed One retired and did not come to Kassapa.

And Kassapa went to the Buddha on the next morning and said: And Kassapa was astonished and thought: And the Blessed One addressed Kassapa and said: Envy is the last remnant of self that has remained in thy mind. Thou art not holy, Kassapa; thou hast not yet entered the path.

And Kassapa gave up his resistance. His envy disappeared, and, bowing down before the Blessed One, he said: And the Blessed One said: Go, then, first and inform them of thine intention, and let them do as thou thinkest fit. Then Kassapa went to the Jatilas and said: Do as ye think best.

Chapter 2. He had made her write out a statement in her own handwriting and sign it in blood. In her own goddamn blood! Made her cut the index finger of her left hand and drain blood into a little candy dish. The Nest Is The Best When Alexis Fawx’s ungrateful son Daniel stops by for an unannounced visit, he’s shocked to find her eating dinner with his best friend Duncan www.hypulp.com pampers Duncan feeding him as she explains to Daniel that she let Duncan move in. Daniel sits down at the table dumbfounded. Traitors! Female Execution in the Reich by Jill Crokett. Note from the author: This story is historical fiction and all names are fictitious. Any similarity to the name of any person, living or dead, (other than Eva Braun) is purely coincidence.