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SUNDAY NIGHT TRANSLATION GROUP — MAY 13, 2018
Translation is a 5-step system of syllogistic reasoning using words and their meanings and histories to transform the testimony of the senses and uncover the underlying timeless reality of Being/Consciousness.
Translators: Hanz Bolen, Melissa Goodnight, Richard Branam, Mike Zonta.
Sense testimony: Narcissistic sociopaths can ruin a family, a nation, enterprises and relationships.
Conclusions:
1) Truth is the narcissistic (Self-adoring) conscience of Itself as the only group, the only nation, the only enterprise, the only alliance.
2) One Infinite, Consciousness Beingness, That I AM, is the singular sovereign sole SELF of all there is, harmoniously performing every perfectly interconnected affiliation conceivable.
3) Truth is Incomprehensibly (Enter-Prizing), its’ own seizurable pleasuring principle, Being individualized Consciousness Awareness, the Essence of its’ own relationships’, fully self realized, self influencing innovative I am I identity. OR: Truth is its own proper propriety of its property, obsessing its own Power and dignity to serve itself, in extreme Concert with its own Axiomatic ways.
4) The Truth of each and every individuation, use agreement relation of Universal Integrity is Self Evident Powerful Knowing Presence touching , being in sound agreement Ease and Well Being with all there is. Truth touching being all is easily agreeable.
The Sunday Night Translation Group meets at 7pm Pacific time via Skype. There is also a Sunday morning Translation group which meets at 7am Pacific time via GoToMeeting.com. See Upcoming Events on the BB to join, or start a group of your own.
Carl Jung per Jordan Peterson
Book: “Science and Spiritual Practices”
Science and Spiritual Practices: Transformative experiences and their effects on our bodies, brains and health
In this pioneering book Rupert Sheldrake shows how science helps validate seven practices on which all religions are built, and which are part of our common human heritage:
· Meditation
· Gratitude
· Connecting with nature
· Relating to plants
· Rituals
· Singing and chanting
· Pilgrimage and holy places.
The effects of spiritual practices are now being investigated scientifically as never before, and many studies have shown that religious and spiritual practices generally make people happier and healthier.
Rupert Sheldrake summarizes the latest scientific research on what happens when we take part in these practices, and suggests ways that readers can explore these fields for themselves. For those who are religious, Science and Spiritual Practices will illuminate the evolutionary origins of their own traditions and give a new appreciation of their power. For the non-religious, this book will show how the core practices of spirituality are accessible to all, even if they do not subscribe to a religious belief system.
This is a book for anyone who suspects that in the drive towards radical secularism, something valuable has been left behind. Rupert Sheldrake believes that by opening ourselves to the spiritual dimension we may find the strength to live more wholesome and fulfilling lives.
Sun Diego: Jewish Rapper Takes On Germany’s Hip-Hop Scene
Lyrics and Translation
SpongeBozz
1 Translation availableOriginal Lyrics
Translation in English
Gutes Koka, schlechtes Karma
good cocaine, bad karma
Fuck Rapper noch mehr ab, seitdem ich bang’ mit Drama
fk rapper more up, since I bang with drama
Und seit meiner Begegnung mit dem Mafiaclan
and since i meet the mafiaclan
Such’ ich nur noch um Vergebung bei dem Ha-Satan
I’m just searching for forgiveness of the ha-satan
Sie lieben den Schwammflow, doch wieso spiel’n sie Columbo?
they love that spongeflow, but why are they playing Columbo?
Wieso „Purple Lamborghini” ohne lilanen Lambo?
why “purple Lamborghini” without a purple lambo?
Wenn ich will, durchsiebt mein Team mit Magnumkugeln dein’n Kopf
if I wanna, my team breaks your head with magnumrounds
BBM ist die Gang, Saado-Suicide-Squad!
BBM is the gang, saado-suicide-squad!
Vom Yayoverticker zum Lambobesitzer
from yayodealer to lambo-owner
Ich war zwei Jahre weg, doch jetzt ist Yellow Bar Mitzwa
I was gone for 2 years, but now it’s time for yellow bar mitzwa
Fahr’ den Verbrecherfilm wie Sosa, zieh’ von Messerklingen Koka
drive the criminals movie like sosa, take cocaine from knives
Aber ich häng’ nicht mit Rappern ab, denn Rapper sind nicht koscher
but I don’t hang with rappers, cause rapper aren’t fapper
Erfolg zwingt Hurensöhne, aus dem Schatten zu kriechen
Success gets sons of b*tches crawling out of the shadows
Sag mir, wenn Geld nicht stinkt, warum könn’n dann die Ratten es riechen?
tell me, if money doesn’t stink, why can rats smell it then?
Gangstarapper machen ein’n auf Kokaindealer
gangster rapper are trying to be like cocainedealers
Doch waren niemals im Ghetto wie meine Oma Sofia
but never were in a ghetto like my grandma sofia
Yellow Bar Mitzwa, Ye-Ye-Yellow Bar Mitzwa, hä
yellow bar mitzwa, ye-ye-yellow bar mitzwa, uh?
Vom Yayoverticker zum Lambobesitzer, Dicka
from yayodealer to lambo-owner, digga
Yellow Bar Mitzwa, Ye-Ye-Yellow Bar Mitzwa, hä
yellow bar mitzwa, ye-ye-yellow bar mitzwa, uh?
Vom Yayoverticker zum Lambobesitzer
from yayodealer to lambo-owner
Schwarzes Herz, Packets weiß, ein Kilo Kokain
black heart, white packets, one kilo cocaine
Fünf Jahre Knast, Waage der Gerechtigkeit
5 years in a cell, weight of fairness
Lade meine MP5, fuck Tinder und Rihanna!
Load my MP5, f*ck Tinder and Rihanna!
No time for Bitches trotz silberner Sea Dweller
No time for b*tches despite the silver Sea Dweller
Grenzkontrolle, ich schieß’ Selfies mit der Handykamera
Border control, I shoot ‘selfies with the mobile camera
Kilos unterm Sitz, ihr Hurensöhne, Happy Chanukka!
Kilos under the seat, you bastards, Happy Hanukkah!
Plattenboss, doch immer noch Finanzamtboss
Record boss, but still finance director
Prüf besser das Konto der Kalaschnikow, masel tov
Check better the account of the kalashnikov , masel tov
“Yellow Bar Mitzwa, Ye-Ye-Yellow Bar Mitzwa, hä— SpongeBozz
Koka-Jukie renn! Jetzt macht die Chrom-Kalashni bang
Koka-Junkie run! Now the chrome-kalaschni bang
BBM, Suicide-Squad, Koscher-Money-Gang
BBM, Suicide-Squad, Koscher-Money-Gang
Welle am Mic wegen Familykreis
Wave at Mic because of family circle
Rapper sind Pussys in Camouflage, Destinys Child
Rappers are p*ssies in camouflage, Destinys Child
Immer wieder wollten Leute Euros kassier’n
Again and again people wanted to cash Euros
Ich brauch’ kein’n Schutz vor keinem, außer vor dem Teufel in mir
I need no protection from anyone, except from the devil in me
Überlass’ der Magnum mein Schicksal, vom meistgehassten Mann
Declare the Magnum my destiny, from the most humbled man
Zu ein’m gemachten Schwamm, jetzt ist Yellow Bar Mitzwa!
To a made sponge, now is Yellow Bar Mitzvah!
Yellow Bar Mitzwa, Ye-Ye-Yellow Bar Mitzwa, hä
yellow bar mitzwa, ye-ye-yellow bar mitzwa, uh?
Vom Yayoverticker zum Lambobesitzer, Dicka
from yayodealer to lambo-owner, digga
Yellow Bar Mitzwa, Ye-Ye-Yellow Bar Mitzwa, hä
yellow bar mitzwa, ye-ye-yellow bar mitzwa, uh?
Vom Yayoverticker zum Lambobesitzer
from yayodealer to lambo-owner
Damals dacht’ ich mir: Wie push’ ich ohne Cash nur mein Tape?
At that time, I thought: How can I push my tape without cash?
Also schieße ich in Bars wie dieser Django Unchained
So I shoot in bars like this Django Unchained
Joints in meiner AK-47er-Mündung
Joints in my AK-47er-mouth
Mich hat noch nie etwas gefickt außer die Hirnhautentzündung
Me has never f*cked anything except the inflammation of my brain
Kein deutscher Pass, doch woll’n, dass ich in Deutschland bezahle
No german passport, but want me to pay in Germany
Fuck ’em all, Bikini Bottom ist ‘ne Steueroase!
F*ck ’em all, Bikini Bottom is a tax oasis!
Sag zur Uzi: Schalom
Say to Uzi: Shalom
Sie droh’n mit Stichen und Klatschen
They threaten with stitches and claps
(Pfeh)
(Pfeh)
Charlies Angels, Rapper sind Bitches mit Waffen
Charlies Angels, rappers are b*tches with guns
Du musst die Straße lern’n, harte Schale, harter Kern
You have to learn the road, hard shell, hard c*re
Spongie ist der einzig wahre Ghettostar, David Stern
Spongie is the only true ghettostar, Star of David
Selbstmordkommando, Suicide-Squad
Suicide Mission, Suicide – Squad
Nadel in der Vene, Bitch, ich tue mein’n Job
Needle in the vein, B*tch, I’m doing my job
Wieso schießt du am Mikro Flammen, du Piç Johannes?
Why did you shoot flames at the Micro, you Piç Johannes?
Die nächsten Eier an dei’m Kinn werden vom Deepthroat stammen
The next eggs on your chin will be from the deep*hroat
Sun Diego war für Rap zu schüchtern und zu androgyn
Sun Diego was for rap to shy and androgyn
Heute fickt er Kollegah und trägt dabei ein Schwammkostüm
Today he f*cks Kollegah and carries a sponge costume
Image
By Andrew Curry (NYTimes.com)
ESSEN, Germany — A yellow star of David — the sort the Nazis forced Jews to wear — on the sleeve of a white sweatshirt appears near the start of the rapper Sun Diego’s “Yellow Bar Mitzvah” video. Seconds later, a scene shows a yellow Lamborghini in the middle of a neon star of David. Jets of flame from a massive gold menorah punctuate rapid-fire rhymes about guns, drugs and money.
“Yellow Bar Mitzvah,” released last year, is a rare German gangsta rap recording in which Hebrew features prominently in the lyrics.
And while videos mixing menorahs and yellow stars of David with guns, sports cars and bikini-clad women pushing wheelbarrows full of cocaine would raise eyebrows anywhere, in today’s Germany they are particularly notable: Elements of the country’s booming rap and hip-hop scene have been criticized as anti-Semitic in recent weeks.
On April 12, a major German music prize was awarded to a duo whose album included the line, “My body is better defined than an Auschwitz inmate’s.” At the ceremony, called the Echo Awards, the rappers were booed. I n the weeks since, several prominent musicians returned their awards in protest, and the awards were canceled. The controversy sparked a national debate over rising anti-Semitism among young people and immigrants, two groups most likely to listen to rap.
Sun Diego, meanwhile, has succeeded while proudly proclaiming his Jewish identity. The rapper, born Dimitrij Chpakov, has 272,000 Instagram followers, and “Yellow Bar Mitzvah,” released last year, has racked up more than 9.7 million views on YouTube. Another track, “Eloah,” is closing in on 6 million views. Sun Diego’s autobiography, “Yellow Bar Mitzvah: The Seven Portals From Moloch to Fame,” co-authored with the German journalist Dennis Sand, spent weeks at the top of German best-seller lists after it went on sale in late February.
In his recent take on the 1980s Falco hit “Rock Me Amadeus,” he boasts in a lyric that “a Jew is making a new German wave.”
Sun Diego’s popularity shows that “You can’t pigeonhole German rap fans,” a Berlin-based hip-hop critic, Viola Funk, said in an interview. “Fans aren’t just interested in the art, but in the person behind it — that’s why it’s such a great thing when there is an unbelievably popular Jewish rapper.”
The night after the Echo award ceremony, Mr. Chpakov held court in a dimly lit hookah bar in an Essen neighborhood known for its predominantly Arab immigrant population. Perched on the edge of a deep, brocaded couch in the back, the slender, bearded 29-year-old fingered a diamond-encrusted star of David hanging around his neck, glancing up every now and then at scenes replayed from the ceremony on a big-screen TV.
To his right was his best friend and unofficial head of security, a hulking Lebanese ex-bouncer named Salah Saado. To his left was a waist-high water pipe, its coals burning low. Wearing “Bikini Bottom Mafia” T-shirts (the name of his production company), other members of Mr. Chpakov’s crew lounged on nearby couches.
Drawing on the water pipe, Mr. Chpakov (pronounced SHPA-kov) explained that he is not, technically, a German rapper. Born in the Soviet city of Chernovtsy — once a center of Yiddish culture and now the Ukrainian city of Chernivtsi — in 1989, he came to Germany at 3 with his mother and grandmother. Being Soviet Jews, they were given refugee status as members of a persecuted religious minority.
Twenty-five years later, Mr. Chpakov remains a Ukrainian citizen. He grew up speaking Russian at home and attended synagogue regularly as a child. His early years were marked by poverty, and his stepfather was an abusive, drug-dealing Ukrainian army veteran who spent years in a German prison after convictions for assault and murder, Mr. Chpakov said.
Though he is not particularly religious, he said his Jewish identity has always played a role in his life. “I came to Germany with a whole community of people, all of whom knew who I was and where I came from,” he said. “It doesn’t matter if you’re observant or not. I learned as a kid my mother is Jewish, my grandmother is Jewish, my great-grandmother was Jewish — I’m Jewish by blood. I have no choice.”
As a teenager, Mr. Chpakov ran with a rough crowd, dealing marijuana and running petty scams on the streets of Osnabrück, his Ruhr Valley hometown, where he still lives. After an arrest at 15 for theft and fraud, he was sentenced to 400 hours of community service at the city zoo. He dropped out of school not long afterward, working on construction crews while self-producing rap music under the jokey childhood nickname Sun Diego.
By 2011, he had built up a modest career as a rapper and producer — until fans turned on him for being too dance-club friendly. In 2013, he decided to reinvent himself. He donned a SpongeBob SquarePants costume he ordered on Amazon and entered rap battle competitions under the pseudonym SpongeBOZZ.
Delivering profane insults, violent threats and outrageous boasts while dressed as a children’s cartoon character turned out to be a perfect recipe for YouTube success. His videos were a sensation among young rap fans, and a 2015 album, “The Planktonweed Tapes,” briefly topped the German charts.
“He was trying to troll the whole game,” said Konstantin Novotny, a journalist who has written about Sun Diego’s recent popularity for the Jüdische Allgemeine, Germany’s Jewish newspaper. “A skinny guy in a costume, surrounded by insanely expensive cars, rapping about guns and drugs? It was a huge success with younger fans.”
But the costume was also stifling. Mr. Chpakov started thinking about the next act, one that would allow him to scrap the sponge suit. Surveying the German rap scene, he started thinking about a part of his identity he had not engaged with since his childhood.
“Kids have lots of Muslim, Christian, German, Turkish, American, Lebanese or Kurdish role models,” he wrote in his autobiography. “But so far there hasn’t been a Jew people could identify with in the German rap scene. I thought it was time to make an intentional statement.”
In some ways, it was a daring move. German gangsta rap is dominated by Arab and Turkish artists, and reports of anti-Semitism have been on the rise among both immigrant groups and young Germans generations removed from the lessons of World War II. Some of the country’s most popular rappers have put out videos featuring Jewish stereotypes and lyrics drawing on anti-Semitic conspiracy theories.
Yet incorporating his Jewish identity into his new persona seemed to intrigue fans, rather than repel them. “When I put out the book and the videos, it was like I had been resurrected,” he says. “Finally, I have an identity of my own and can do something with it.”
Jakob Baier, a political scientist who studies anti-Semitism in German rap music, says Sun Diego’s embrace of Judaism overturns stereotypes still common in German society. “He’s turned the anti-Jewish resentments around — ‘I’m Jewish, but I’m not weak. I wear a star of David not as a stigma, but as a symbol of self-empowerment,’” Mr. Baier said.
Music critics have taken a dimmer view, panning the songs as clichéd, misogynistic and offensive. The German magazine Der Spiegel accused him of “ethno-marketing,” calling the over-the-top Jewish imagery in Sun Diego’s videos a tasteless attempt to capitalize on his background. (Jewish leaders, however, have not made a fuss.)
Mr. Chpakov finds the criticism frustrating, mirroring taunts he heard at school as a child. “No one in Germany lets you forget: ‘Jew, Jew, Jew,’” he said, jabbing at the smoke-filled air over the hookah for effect. “For the Muslim rappers it’s the same: ‘Muslim, Muslim, Muslim.’ No wonder we all embrace our identities in our music. For me it’s my experience as a child, as a Jew. The Muslims wrap themselves in Palestinian flags. I’ve got a neon star of David.”
Follow Andrew Curry on Twitter: @spoke32.
A version of this article appears in print on , on Page A8 of the New York edition with the headline: Jewish Rapper Carves Niche in Germany’s Booming Hip-Hop Scene. Order Reprints | Today’s Paper
Bill Hicks on acid
“Today a young man on acid realized that all matter is merely energy condensed to a slow vibration, that we are all one consciousness experiencing itself subjectively, there is no such thing as death, life is only a dream, and we are the imagination of ourselves. Here’s Tom with the weather.”
―Bill Hicks (December 16, 1961 – February 26, 1994) was an American comedian, social critic, satirist and musician. His material, encompassing a wide range of social issues including religion, politics, and philosophy, was controversial, and often steeped in dark comedy. Wikipedia
David Bowie on religion and spirituality
“Who you find attractive is based on how hot you are”
By Dan Ariely (BigThink.com)
People who are very attractive care more about attractiveness in a mate, while unattractive people want a partner who is kind and has a good sense of humor.
TRANSCRIPT
Question: What is “assortative mating?”
Dan Ariely: So “assortative mating” is the idea that if you took all men and you ranked them on how attractive they are, from the most attractive to the least attractive and you rated all women from the most attractive to the least attractive, and you can think about attractiveness as built, being built from lots of stuff—like it’s not just beauty, it could be beauty and intelligence and so on—but if you created this, it was mostly about beauty, but, you know, if you created that, it turns out that the most attractive would date the most attractive. The middle attractive would basically date the middle, and the low would date the low. Now, there could be slight deviations, but that’s what happened, and why? Because if you’re at the top and you’re a guy, you can pick anybody you want, so you would pick a woman who’s in the top and if she’s at the top, she could pick anybody she wants, she would pick you.
So now the question is, what happens to people in the middle? You know, most of us. Or, what happens to people in the middle, how do we make sense of where we are in the social hierarchy? And for me that thought actually became very kind of crucial and apparent when I got injured. So here’s what happened: you grow up, and you have some kind of space in society and you know basically where you are and you know who would date you and who would not date you, who is kind of outside of your league, in general terms, and you know where you fit in the social hierarchy. And I knew where I was in the social hierarchy, but one day I got badly injured. And, you know, I couldn’t think about romantic stuff for a long time, but when I could, all of a sudden I started wondering about where do I fall now in the social hierarchy? I was trying to think about, do I fall in the same place? I’m kind of the same person inside, but I look much less attractive. Right? And would the women who would date me before would keep on dating me now? And I said, “Why would they? They have other options, right? I’m not the only guy in the world.”
So it was kind of a very difficult concept for me to think about where do I fall? Like I fell differently on the social hierarchy, I basically lost my space all of the time and I was trying to understand how this social dance happened and how we find our place. And I was really wondering about where would I find my own mate? Where would I fit in this, in this scale? And there was a lot of personal complexities with it. But eventually it led me to a study, and the study was really asking the question of how do we make sense of where we fit in the hierarchy? And there are basically kind of multiple explanations, right? You could say, you never adjust. You never, if you’re kind of in the middle range, or the low range and you only are, you have to date somebody else who is in the middle range, you never make peace with it. You wake up every morning, you look at your partner across your shoulder and you say, “Well, that’s the best I could do. I really wanted more, sadly, you know, I have to admit my limitations, that’s the most I could do.” That means you don’t adapt.
It could be that you adapt. It could be that, for example, if you’re unattractive, you start looking at other features that are unattractive and see them as attractive. You remember the story from Krilov when you have this wolf sees these grapes over the fence and he tries to get them and he can’t get them and eventually he said, “Ah, they were sour anyway,” and he goes and eats something else. All right? So you could imagine if you’re unattractive yourself, you start valuing… if you’re a woman you start valuing short men who are bald with bad teeth, right? I mean, you just say, these are really wonderful features: I like hairy chests, I like bald head. You basically change what you like and that actually helps you adjust. Or you can imagine that you start liking other things, you stop paying attention to attractiveness and start paying attention to other things. So we tried that in an experiment.
Initially we went to this Web site called HotOrNot. It’s a wonderful Web site, you see pictures of people and you decide, you rank them on a scale from 0 to 10 about how attractive they are and then you see how you rated this person, how other people rated them. But the nice feature about this Web site is if I rate people, the Web site knows how I was rated as well, because I have my picture there as well—by the way, I’m not rated very high, I think I’m like 6.4. But the people who are rating, you know how they’re rating and you know how they’re rated. So now the question is, the people who are providing the rating, the people who are really attractive that are providing rating and people who are really unattractive providing the rating. And the first thing you can ask is, do they have different ratings? Are the people who are inherently unattractive, do they see beauty differently? And the answer is no, we all see beauty in the same way. The people who are 9 rate people the same way as the people who are 4 in the hotness rating. So people don’t change their sense of beauty. Now you could say, so maybe they don’t adjust at all, maybe they don’t adapt, that the people who are 4 keep on looking for the people who are 9, or maybe they adapt some other way.
So HotOrNot has another feature which is a site called Meet Me, in which you see pictures of people and you decide, do I want to meet them or not? Now it’s not just rating, it’s about also thinking about the probability that you will be accepted or turned down. And it’s not so embarrassing to be turned down online, but it’s still a little bit embarrassing. So the question is, do people who are 9, will they approach different people than the people who are 4? And the answer is absolutely yes. The people who are 4 basically approach people who are 4 or 5, the people who are 9 approach people who are 9 or 10. People are a little optimistic, they approach a little too high, but they basically know their range.
So what happened is, people know their range, they know where they are in the social hierarchy, but at the same time, they see beauty as the same thing. So what happened? So how people solve it? Do they wake up every morning feeling bad or do they solve it in some way?
So the last step we did a speed dating event. We got people to do a speed dating event and we asked them to rate other people and lots of attributes, not just attractiveness, but all kinds of other things. And what we saw was that people who are very attractive cared more about attractiveness. This is like one of the dominating criteria, they want to date somebody who is attractive. While the people who are unattractive basically say we don’t care so much about attractiveness, we want people who are kind and have a good sense of humor. So what happened is that the way people adapt, the people at the low end of the scale, is by changing your priorities. All of a sudden saying, “I want people with a different set of attributes, I don’t care so much about beauty, I want somebody who’s kind, goodhearted, with a good sense of humor.” And that’s actually the story of adaptations, so that’s the story of how we are coming into a social hierarchy in a certain place, and based on our circumstances, come to understand differently what we want and don’t want and how we view the world in a way that is compatible with where we are in the social hierarchy.
Recorded on June 1, 2010
Interviewed by David Hirschman
Sunday talk: “Seeing Our Mother Anew”
Book: “The Professor and the Madman”
The Professor and the Madman: A Tale of Murder, Insanity and the Making of the Oxford English Dictionary
The Professor and the Madman, masterfully researched and eloquently written, is an extraordinary tale of madness, genius, and the incredible obsessions of two remarkable men that led to the making of the Oxford English Dictionary — and literary history. The compilation of the OED, begun in 1857, was one of the most ambitious projects ever undertaken. As definitions were collected, the overseeing committee, led by Professor James Murray, discovered that one man, Dr. W. C. Minor, had submitted more than ten thousand. When the committee insisted on honoring him, a shocking truth came to light: Dr. Minor, an American Civil War veteran, was also an inmate at an asylum for the criminally insane.
(recommended by Calvin Harris, H.W., M.)