That I bought much later on

With a Christmas gift given me

Of the Christmas which never came to see

That what her imagination

Supposed all expenses upon

Was that of a bill for the bong

Counted by billing the alcohol

Which counts itself upon

The cannabis song

Yet between within and above

Yet longer to pay for since thus

Neither yet accountible to love

Is that counting the substance

Of psycho-active consumption

As though it excuses your own is

Merely participating in

Exactly what you yourself are counting upon

To pay for your own use of

But what

And why then might those

Who surmise it still fine

To keep on blaming the drug use of others

For wasting their own time

Seem to imagine to be counting upon

Every mother who is working for money

That the only resolution

Is for every mother to enjoin with me

In accepting the certainty

Be upon all motherhood long

To prevent that our children learn from

Another to escape their own strong

Child’s inclination to want no wrong

Yet when men have failed to

Provide for the truth

To learn of in certain evidence that protection

For children is rightfully to belong

That such need we learn to enter adulthood on

Nothing but love for living willing the song

So between drugs that folk base only delusions upon

And the way to find happiness in enabling detoxing from drugs be strong

Those who might try to

Blame their mothers have no right to

Believe in the worth of money from any female body

Thus love forever belongs

To children whose lives need not

Ever have been harmed by

Over consumption

The grime claimed

A specialist fame

Upon her no good investment lame

As though only he

Had the knack to see

Of what upon to invest against she

Yet being proven to be

The grimer who sees

Only that which

Is his own theft

From childhoods he made bereft

Of motherhood’s safeguards

Against his money’s lying parts

For the specialist he was

A specialist faker

Of female pleasure

His infamous name rendered

The decker of

No other grimey part

Than his own Irish stools

Of blatant pathological snarl

Declan Grimes was trying

To express his own part

The sort of liar

Who tricked a few doctors

By his claim to have specialised

Attending upon

Her no Good investment

As though all money were made of

  No Money In It 

No money in it

There is no money in this

Nor any in that

About which

This is

Thus beware of

My fact

In you that is that

Your own not mine

Did do to find

That there is no money in it

In fact

  Yet Worse Itself 

Will there be no gain in me

None to take no matter how painfully

For of the truth here you strain-fully

Extracted from that your mind captured

Was nothing to gain from

My own mind captive

So less your worth

In money’s thirst

If this you did find in me

Worse playfully

Upon your own end be

Less and less of

All money

  Less Worth 

Less worth here

Than anywhere

Unless of course

You let it help with

Its mother’s cause

From son to father

More like two cousins

Will there be for

Nothing at all

Unless and until because

The future runs a straight course

  No Profits to Gain from Me 

There is in me

A story

About who dunnit

The sinner

You found it

Is you if you know this

Of money

Less be

And profit intolerance

The truth in me

There is to gain nothing

But the stain

Of incrimination

That me

  No Money Here 

No money here

Unless and until

The climate change bill

Be reconciled into

Revelations the gap fill

  No Profit  

No profit from terror

Whatever the weather

Neither money upon feather

Nor gain from the anti-terrorist

Act of the legislature

Of Climate Change Weather

 Of climate change weather No money upon feather

Without the real will

Of who reconciles without lust still

Yet less than nothing all other

That committed red

The Christmas bill to wed

Depends yet still

Upon putting together

The right folk who weather

The fact of no money until

The real story behind this

Correctly recognised

To be no disguise

But of solutions

For children too wise

Is reality today yet to find

But known and certain

Revelations no curtain

To Mohammed’s words why

Life lived not for lies

  Toothache 

My toothache is my own

And pennilessness founded upon that

For no better way in fact

To ensure that the worth real

Is in everything except money’s feel

  Proven 

There is no money in me

Provably

For those who seek

Do only cheat

And sing of me on TV

So ask what be their mighty feat

Since there is no money in me any old week

   Believe 

You’d wanna believe

I won’t ever conceive

Of money made in

Any bad thing

Happening to children

So find yourself

Eating the leaf

Of poverty’s sheath

If money through me you seek

Since my children ain’t safe

While not with me

And if by fate

Money the flavour

Of children’s labour

Then be it not to savour

For the investment upon

Is all which forever went wrong

So believe me

Never conceive in me

That money’s favour

Be extracted from

Any child experience table

Since never it was

That money’s cause

In protecting children

Was in truth

Caused by

The child in I

For with my

Virginity die

The longevity of no life with

A true marriage no fight

Is the longer you might have to have been

Tricked by

Those who

Of me

Have lied

No Money This Stitch

No money in it

The event function

That we are to shit

No money in it

For on par

No jar

The lair of the liar

Too far

Is schoolies not bar

For its

Yet the truth

Is this

Our kids own cover

Their best discovered

That playground chants

What no child romances

Meanwhile thus of

Was

Our men strong

Not too long

Without been fallen among

No tits

No money in it

And the smoko feast

That blokes did their best

Yet were not who found of

But

Wrongly upon

Children’s luck

Where who sought to blame

Upon who harmed of

By looking through

The child’s eye

And blaming what is seen by

While inside

Thus inmates have been convicted

There is no money in it these stitches

Since very childhood was convicted

That no worth in money exists

Until locked in truth

By Kinship’s

Real roots

Let Allah your roof

While women go to Jupiter

To get more stupider

And men have gone to Uranus

So as to have got more famous

Has who its real sequence

To boot

And who can recombine this here spoof

Into a real burden

Uncomplained of non-conformist

Partitioned that done the army

  Free For Some 

Out past Logan

I met John Tobin

With an offer worth less to me

Than the biker body guard be

On par with that he

Failed to realise in words promised to me

Is not what you might be famished to see

Yet lately what we all might be needing to lead

The economy out of the darkness through in me

But for whose weed

And that nobody might ever had wanted to bleed

Yet that we all knew of

One day someone would have been

Who caused of

The certainty

On par with

A pardon

Paradise at Surfers

This diti is on

But for who frittered

The glitter upon

Given the Arab harassment

Australian suitable replacement

For loss by American mistakes of an accident

In falling to what French roast meant

Might be entrenchment

But for the benchmark

Arabs know how we will park

At the start

Of trade on

Carbon

Sinks done

By will yet

Please try not

To but if you

Can’t

Then don’t buy into

For its not my way to have done that too

Yet today it seems true

By my shoe

And of what on

The Korean

An American in China

Professor of movies

In the north was

I have no confession

Yet of what ever upon

They all did

The moon because of

Yet that John Tobin agreed with me

I’ve counted my losses

But has he

Will that you might have

Boxed me

Until talk we

In schoolies defences

This mess is

The police’s

Yet be

  Fashion Link 

Fashion link sunk

God send no spunk

But the slit in the skirt

Revealing of thigh

Was named Muslim in kind

Of money profits by thus defiled

Name only since this be not why

In light of the weather

Of bikini storms been feathered

Will we forever find

That Justice in Galleries

Is of Art

The fashionable kind

And tuneful the sorting song

Of who it works out told long

Paradise the painting’s name

Will never the fame lame

What truth tamed

Of the fee

Upon free

For some is not me

And drug free we be

Whose lives this sunk

By no punk funked

Yet fox

And got

The lot

Is have had

Forever my own lot

Upon federations not what

Hell just enough

Of the box

I have that not got

Is fashion’s new lot

  Black Not Because 

Black not because

We might not have to

Take it so hard as

Those going white tonight are

One day also

Going to have to

But because the black way

Knows the truth more so

And the fee of being free

They have less fun than we

For the prison in which

By blaming their way to get rich

Yet so can we

And just as hard the end then with them

But of less integrity

That less fear from

Reproach be

So blame only who

Made it seem to be

Confused between

What way to be

Need not if you truly

Knew that we know honestly

Or not of nothing knowingly

  But Have I Indeed 

Did that

Try tempt me

Blame you

For what but

Angered me

That if you

Then at

Seem to do

Who knew

But me

If I had been

   Blaming Your Own Fear Of Being Blamed Was 

Frightened up by the fear

Of kinship broken

Blames not lightly

Not likely

Yet down to the ground bringing what with we

And can not afford itself without

Was it blaming or not blaming

Somebody

While blaming who so

Might cause thus

Take the end equally

That best blame if have to

Who confuses the difference between

Most actively

That you best not blame me

For not you this through me

Unless of you blamed me

  Since 

No Money in it

Since

We rip just as hard black these days

That no white bugger might

Have it

Enough to disguise white ways

Yet of mind is my meaning

And real skin touch feeling

For skin colour depends on

How much blaming is done

So in company to keep

Let not your self be too cheap

But take that hat of the shelf

Of owning your own fate

For in its truth now

Be your best take

Since going upon white

As white as you might

Is today just as easy

To rip off

As any child might have been to have got

Through how many how far ripped off each one far

That only to live now already

Each and every

  Because 

No money in it

Because

If a child is blamed

And comprehends

What with

Yet knows not to be active

In doing it too

Will that child ever win over

Even you know who

For the child who learns

How to

Take hell like the worst of men do

Fears not to

And will for

To prevent of

What money that blames this might peg down to

Is that we’re all in it

Together as ever

Our indigenous

Australian

Lot

Permanently had of

Naught but we’re all here because

One day somehow

That blame of the blame against children

We knew would be forgiven

That how is now

And the children who did it

Sure as God there are Angels who

Do peg it down unto

Only whom-so-ever had been willing to

For when children will

By death known to the ground

Peg all that causes death thus down

And grow so certain of life through

Yet live on in knowledge of

Why there is already no pleasure left in

For any worse than to steal of

That question together

Is this what was ever

That we would all come to

That no money in it

Might you too

Unless of course

Be the adult who

Refuses to

Blame who knew

  Head in the Sand 

An insult mighty grand

And slammed

From the worth of all manhood

Down into the girl’s derth of

Real capacity to understand

What she might have missed was

Is this and

But that she knew what

He missed too

Of her own knowledge in which he did do

So let not his name

Be let the same

Of that fame of

What his might will for to

  Everyday 

What will it be there today

What how is it we can say

And to stay

But that of my own reputation to blame

Might we not realise each the same

  For When Nobody Remains 

No money in it

For when nobody remains

Who can tell you

Who is whom between

The child and the paedophile

Short of being the rapist themselves too

Then what has the world come to

That answer we must

The sand is washed

We’re all equally together

In this here lot

For surely more than one of us

Holds unto

What keeps life alive being

The only thing to do

  Confusion 

There was a confusing detail

That has confused the details

Causing me to have confusing detail

Of what has confusing detail

Be what upon summer time

In Paradise

We have won

But of which details might my confusion

Is that I’ll not tell it to you

Check It Out

Check out my

Website this right

For who had the false insight

To blame me

Wrongly

As though a bad mother

When in an effort to discover

Whey not to let my son be

A schoolie

Was I being

Blamed with

Too far my effort

Towards being a better

Parent

Until who blamed me

Realised

Their blaming

Was preventing me

From really

Being what they accused me

Strangely

So their minds charged

That might we need change

They began investigating my day

Of the 18^th should they

But instead

Upon 19^th depended

That they ripped off

In preference

Not what tourism’s industry

But that which enabled through

False impressions of me

Being blamed for my discovery

Of how the tourist industry

Rips of each generations

Making accommodation

Bookings as schoolies

All the while

The whole game

Still premised upon

Believing of me

That my overspending of money

A wealthy person’s story

When the truth is

All it’s

Cracked up to be

Wealth in money is not my reality

But that I have been

Unable escape from

Being billed wrong

Because of what’s been

Stolen from me

And yet it still seems

There maybe another way

To be blaming me

As though I thrive from the thieving of culture

Of my blacker countryman’s teaching

Because in reality

I am a good mother provably

Which even the police seem to believe

Must be evidence of my theft

From a blacker woman thus bereft

And yet of my own uterus be

That this is only of me

Having put all my children

Off ever becoming

A schoolie

The lot thus for me

Seems that of

A pride-less writer to be

Writing my own

Indigenous story

Of how my son proved me

To be a good mother in reality

So when they

Blame all who blame me

Then sell blaming me back to

The same folk they blame of

Blaming me

As their own way to make money

Best they

Sell of the copyright

Story

In which this comes to be

As back in 1999 no party came to be in me

Just the realising of what maybe

And that it is not disgracefully

Except for who

Imagined me to be

The schoolie

Who

http://

schooliesatsurfers

be

   How 

How they managed accuse

Mothers of giving our children the blues

Is of those times when

Our children are out of our own supervision

And yet that a mother’s willl

Is to forgive her child still

That if she love her children

Into her own analysis

Of their immediate

Situation

Might it be her own mind

And not that of her children

Who learns of what is to fear of

Or so they assume

Those whom know only

The forgiveness which steals

Of life’s certainty real

So when a mother is accused

Of learning about

What her children might need in mind

So as to fear right

In unfamiliar environments unkind

It proves naught but

The accusers own lust

To prevent mothers who can

From protecting our children

So bear in mind this outcome

That how those who hate all mothers

Were advantaging themselves

Of our children’s worldly self

Was by blaming mothers who encourage

The children to blame

For when

There is accusation of acts of attaining by accusing

Is every accusation and blame

Proven fully lame

So let our children be real

Within the supervision in steel

Of whomever happens to be around

Through never failing to teach a child

Who is accusing them

All in it together

One big mess of accusations

Makes our children only safe when

Conscious of their own consequences in the world

For each child’s own choice

Of who supervises their daily play

That is the child’s own world’s daily work grind

Will prove to be what we find

Enables the degree of forgiveness in mind

That when the child’s choice

Is prevented blamed and defamed

Those who so lame the child’s own deciding mind

Will their own selves find their nature to be

The doers of every blame

  Upon My Word 

All these words here you see

That I write about me

And about you also

Whoever you may be

Whose life abides in this same story

These words which are in me

Have their strength in

The real sequence

Of original events

About which these words here

Might detail to your inner ear

But to beware

Beware the word unheard

Unheard also of your own outside ear

Since the meaning has the key in it

Of need to find original cause

And whole lengths

Of each real life sequence

To be sure of

What is the

Real meaning

You might just need

Remember your own true life story

Even if through me

Shade

In the shadow of shade

God knows what they made

Was a lie about how they

Might have successfully

Ripped off me

For the shade is when

We might not have known then

But of whose accepting

The transition

Of hell is to lend

But they who accuse

Of no sunlight to abuse

Just might as well lie

Since without today’s light

Will nobody realise what is right

Which might just be why

The rightwing politicians so cry

Of the wrongs within

The shade as though

They themselves know

The sunlight

And yet also they blamed

The sunburnt as though

So defamed

By our will alone to know

Rather than their own blame so

That burns us into their hell thus

What in hell might we tell

Is the reason

For life with no treason

When that to oppose

Is what government without governance shows

   After the Election 

No money in it

Not because

Labor are in

But because Labor find out

What the Libs had been

Lying about

Will

The truth be

No money

In poetry

  The Polling 

Politicians

Polling

Police

Which ever you might please

To let be

The Australian police

Oh sho nice yet for the street

Were decided to blame of

Indigenous Islamica

As though all their own insanity

Could be denied by blaming of

Those who in our silent Islam

Indigenous and Australian

Yet unless the police

Admit here their defeat

Through being caught about

The tie I here tell out

Then well it will be

Thoroughly proven

Through every person

In any Australian prison

Since there among

Are many and some

Indigenous

With strong consciousness

Of Islam

All of but

Being raped in the bum

Such that non-believers among

Have found the real sum

And all and sundry

Thus can prove of

The fact that Australian police

Are who have been being

Undermining the economy

Escalating interest rates

All by believing

The lie of no man’s fate

That Islam when indigenous

And Australian

Defines what insanity

Is man

Yet while the American

Indigenous culture

By now defiled and incomplete

Where it fits this story not sweet

Is all pumped up upon

False beliefs in Native American

Status able to prove of

The Prophet of Islam

Yet when the Native Americans

Playing along

Seemed to depend entirely upon

Fishing Australian children

For what is really going on

But realise in this then

That if only we knew what the real problem was

Never might we be needing to ask of

Some return from

The Native American pride story

For its long song

Was never what our own children are best protected from

So let us then

Perhaps just give it to them

The indigenous Americans

For when

We are thus under the duress

Of the police

Feeds to politicians

How can we find anything

But for that we know the police at

Having done among

And to

Our real facts of sun

  Can Not But My Lot 

I proved I can’t

Escape what he had done

That white man who

Failed in my protection

Yet seems to have won

But by blaming me with what

He didn’t like of me being

Based only upon

That false reputation

I have been forced to shoulder

But could never become

When in fact his real task was

Of me forgiving

But that I can not

Is that I was

Entrapped into

Being what he thought he had got

When what he did was

The election we are winning

Yet but what upon

For his like of fashion

Deserted me to the branding

Of insanity’s landing

That still now it be

The child in me

Who his love demanded of

The acts in the knowledge

Which causes us winning

So best take the fate

Of realisations mate

There seem to be no men who know

How Labor did win the show

But how long can us Aussies wait

For some man to prove

This girl’s fate

For now the election is over

My every verse throws up

Only fuel to hate

How I know it is

That we won mate

So already before had I have had

A better offer than that

Of the man who did me thus here described in will alone dear

To have done what we all now have

The offer that

I could’ve only refused if

Of me he really had had

Known how he has done

What I am at

     Exoskeleton 

The Shaytan

Are policing’s spoil

In their call

“we can seeyou could have beenat your best

much better than me”

Of those police who knew

Not to also that shaytan do

And cry along with them too

“but we preventedyou from attainingwhat you set out to achieve

so it can not be you who the world needs”

“therefore you own it to weour best personality

that we’ve taken from you already”

Not that the shaytan can be so honest there as I am

Yet they are who know they themselves thus do

“only to prove ofour right todemand of

you giving yourself to me”

That one of them is this poetry might well I seem be

So reckon the shaytan

Shal I put it more or less politely again

So as you have no doubt in

Their real meaning

Those with true Ant Dreaming

But of feather brained reality seeming

For how they have been

Leading astray the policing

Is that their entire sustained avenue

To seem to humanly achieve

Is to have been

Asserting that others of us

Human beings

Might have been more able

To protect our own children

From them

But when they prevent us

The bill of their prevention

Is what they are charging us

For not preventing them

Therefore might we well realise

That what with they accuse us

Is just thus that we are letting them

The cause of my ill

The shaytan

Are who become the ant one day

By will indeed done

Within moonlight

No better form of life

Than the insects right

Might their pill

Swallowed in mind

Of Earth’s birdlife kind

Their nature

Already the status

Of whose mind

Perceives the fall in time

That arise we might

Out of our own fright

As feathered birds who take flight

Leaving behind

The transitions

Of why at times

Life is existing

Within exoskeletons

So come my friend I will

Fall with you thus

Just until

You I have learned how

To prevent of

In which

Since that seems possible

Though doubtful

To be aware of their truth

Which for us is of their lies a real roof

And thus the most dreadful of ills

As to realise we are all entrapped into

Just what they accuse

Is of letting them do

Just the fact of

The fact they accuse

And thereby that in letting them

Get away with it

Still

Yet in fall I but this continue

  Me Accused 

Me accused

Me of being myself

Or yourself

Or an imaginary off the shelf

Thing

Yet still thus of being

That when

I realise what your game is with that accusing

Being the accused one

Becomes the fact of

What was in fact

Empowering

Yet in its dismantling

Never death defying

  Money in 

There is no money in me

Proven

For those who seek

Do only cheat

And sing of me on TV

So ask what be their mighty feat

Since there is no money in me any week

Except if thus such you let your self do me to believe

That there is no money in me this week

  Ode to Maxine, the spelling of whose surname, I forgot how to 

To Maxine McKew

Can we all give a thankyou

For proving what Australians

Are willing to do

To protect labour value

On TV too

The might of the right

Never had the power to fight

By reducing the funding

Of Aunty ABC through

Asserting less social value

In weighing lack of bias in

Political commentary’s bin

As though needfully expressing

A liberal win

Thanks Maxine

Mack

Q.

  To and Fro 

Opinion

There is no

But why so

Might never be without the blow

Of anger the wind to and fro

A splendid thoroughfare

The word of a mare

Might have all money rare

If not for the spare

Unusual stare

The chocolate hurt

My teeth getting worse

Because of my promise

Whatever the weather I will not

Let another try relieve my

Polemic scrambled

Egg systemic

Mantra not tantric

Yet less undermined this

By uncertainty combined with

The mono-sodium-glutimate

Feast upon my own self mate

For me alone to have known

Had a double running account flown

About where and when had anybody shown

To reconcile

Know all the while

My life saved

By my own grave

Is none too late

Was in and out

And over grown

Not ever alone

But forever lesser known

Might I have been shown

In Ipswich the story

None to deny but me

Yet then one day did try

And fall out of the sky

A solitary death denied

That is to say

Today was the day

Upon which my play

Broke open the way

And concealed it fey

For when Death himself

Tried to kill

And I accepted

Did it cause the prophesy

Of the end of death to be

  Ending alike to beginning 

Strange long

Introduction

Derision song

That no good investment’s

Worth be upon

Lesson 

Learning Fast

Might not their blast

Of subliminal

Advertisements

About what

They imagine

To cause me

Having caused them

The worst of their mess

Is that they stole of our knowledge

Of what intermarriage is at its best

And misinformed our black brethren

That those of us nowadays white

Are not all only turned white for our win in the fight

But because of women raped

Whose children sold out

Are there no worthy white indigenous mates

Was the battle cry of hate

Against our indigenous status

When in fact what I shout

Is that our grandmothers died

Married gave birth and cried

To make sure that the invaders

Had some of our own indigenous bone

Right in among their own nature

To play in the game of to win for this land

Is the place we all love that now we are in

We find our way be fully less grand

Through the misinformation

Caused by racism

Which conspired to inform our white folk

That the blacks were just not able to

Accept what it is we all must do

When in fact what was happening to blacks

Is the story of every prison inmate

And never in heaven can I relate

To that hell being forced on

Our men long been strong

That descent into its

Hell is also my wish

For that of a black mans love came through into this

Teaching me how

His folks all long now

Had been misinformed about

How us white indigenous Australians

Came into our white status

As though it were never no black game

To intermarry not strange

Yet black men had been told

That the women who married the invaders bold

Were only abused and raped

And never empowered also

As though it was never the black game

Of overpowering this invasion yet soon thus tame

By social recognition without blame

That we are all in this together today

All in one country even with English names

The country of our love be permanently the same

Country we love to take

For the white invaders game

Of assuming our own strategy

Of intermarrying

As though they imagined

To breed out our race

Has in effect instead

Only breed into their own status

That basic common face

Of the worst Aboriginal disgrace

Which is no less

Than the real process

Of how intermarriage

Will work through us

In marking the survivors

Not by skin colour or social status

But by our real Kinship relations

What ever culture and identification

We grow into assuming to manifest

It be that our flora and fauna we forever love best

And of its real nature

Eucalpyt and marsupial the real Australian status

Until the Kingdom of Heaven on Earth

Has us in its nest

For its worth is

That best most

Expedient

Way to save the whole Earth

Why if only

Those folk in other countries

Might realise our real worth

In evolution is

Only just that one step ahead this

Of self realisation

To the station

Of why one man survives but another might never find

How to regain to sustain

What is our truth to recombine

Knowing there’s nothing to gain from

Believing that our own song

Of racial intermarriages lived long

Might have been just an invaders pong

For once long ago

Already this we well know

That to intermarry with our foe

Blackens down even the whitest pinky toe

Best through marsupial bones

Not the disorder

Just the rest

Of what happens of course

When in shock of sorts

Respecting the facility

Of our own psychology

To prevent of speech when

In danger we once had need

Attune with speed

To the life threatening

In environmental conditioning

Us to re-activate

The route of our best escape

So refute who wanted to

Label the condition of

What was caused when

Men were at war

And men locked up were

In enforced concentration upon

What is life saving

But only when in crisis though

That women were raped because of

Thus children left in need of protecting

So refute that label

Upon our survival

Which brands as pathological

The methodical

Way to stay sane

For it is just truly fruitful

For some of us

Verily so sensitised

That to dangers wise

To be awarded the social status

Of engaging in walking

The boundaries

Of what is in need of

The protection of men

Thus to be also re-conditioning our minds

By re-exposure to that similar in kind

Of seminal traumas to find

A fully functionally real

State of mind

Of inhabiting the stresses of our time

With far more peace of mind

For it ain’t suicidal

But for Human survival

To experiment with social conditions and status until

The equivalent of original accident

Disproves any real will was in the fall that we still

Were effected negatively by

So find the safest way but why

To fall again

Through the failures in which

Life nevertheless yet abides

But in which all other falls might be defied

And then realise no such thing as suicide

Could have ever have been

That motivating human kind

Was it meant to be
Of the nature of Humanity
To want to eat
All day and as much as they say
Is how much a Human body needs to play
When all in Islam realise the way
Of the mind in reality sustained
Need no more than
A mouthful a day
So of every bit more
In which we all fall
Believe that our minds are manifesting
Not more than the natural world’s testing
Of which ill constructed ideals
Belong together with
What natural phenomenon
Of flora and fauna
Of rocks and rivers
Of the trees and dirt
The sum of the Earth
Our food consumption best works
By believing its dream is
To manifest what will save the environment

After the most recent wordpool, at which I rushed off in the end to finish another piece of writing, it was impossible not to reconsider the relevance of the Irish influence upon the English language.  English grammar as we are familiar with it, has that strange way of twisting in structure between subject and object, yet such can happen either with or without the same twist in meaning.  However, if we place English words into a pidgin of English semantics within another language’s grammar, then all the particles of English, sort of loose face.  But to what extent can a grammar be defining of ‘Spirit of Place’.  Are Indigenous words in Art, able to be so defined by grammar, or by acknowledgement of identity in words, or by actual defining descriptive passages of location?

I have myself been thinking for a long time about the ways in which Aboriginal language structures might be able to be depicted better within an English language mainstream context.  It’s a difficult job to convince anybody that a new modern, and academic standard, Creole type set of expressions, can be achieved.  Yet I have faith, since the process of communication between those of us whom only have English language to use, and those Aborigines who are not English speakers normally, erupts with a variety of non-standard English forms, yet which are not within the precise use of English words in an Aboriginal grammar, which has made Kriol a really valuable language.  Kriol is the language which developed first as a pidgin with English along the Indigenous trade routes, which are now also the stock trail.  When a pidgin, which is words from an invading language, upon grammar of a local language, becomes the first language of a new generation, it becomes then named a Creole. 

There is not yet real linguistic evidence to validate my own basic discussion here, that we might need to develop a nationally acceptable educational standard in the mainstream, in which a form of a written creole with Indigenous languages can be observed.  Critically, the levels of literacy in remote Aboriginal communities are poor.  There are a few issues, such as that there are few books ever made in the languages which are actually far more being spoken.  As well there is an overt shortage of actual books in the schools and almost no library facilities in very remote regional Australia.  At this time there is an Indigenous literacy project underway which I might bring to the attention of the general community of writers.  There was an inaugural Indigenous Literacy Day on Wednesday 5^th September.  The project is under the auspices of the Fred Hollows foundation, and its aims this year are to raise money towards purchasing books.  For more information look to the url: www.worldwithoutbooks.org

 My own interest in the issues relevant to indigenous literacy began when I came into an understanding, that my own internal mind engages in dialogue with myself, within a grammar pattern more alike to Aboriginal English than to any other dialect of English.  Within that experience an interest grew in me to become able to substantiate my experience in the mainstream Australian world.  Today, I am practising to become a poet.  Not because I always dreamed of writing poetry by any measure, but because eventually my prose writing became so frustrated with unrecognised efforts to communicate, that poems just began to spring out of me.  To my great interest, both the mainstream community and the Indigenous community, are able to comprehend my poetry within a much more socially acceptable framework, than it could be to tackle one of my essays. 

Often, it is too easy to just regard my essays as though a white person is making a mockery of Aboriginal English dialects, simply because I am quite adept at speech in a high standard of English usage.  Reality is that I am at times engaging in experiments to try to find a grammar form which can be believed in even, by most Aborigines, and also can become an acceptable standard in the academic world.  Remote Aboriginal Australia has a vast intellectual contribution to make to the world, and in the writing profession, perhaps with have a responsibility to better enable that contribution. 

The dialect named Standard Australian English, is more alike to the dialect named The Queen’s English, than are most dialects of English used in England.  My journey in language discovery is fully lead by the fact that I was brought into an overt awareness of my own Indigenous ancestry, by many Traditionally Oriented Aborigines, back in the Bicentenary year, at a Corroboree made for the occasion at Kurnell in Sydney upon the site of Captain Cook’s landing.  I am under a serious level of obligation towards all those present during sacred ceremony, which I could not get out of if I wanted to.  But it has taken me many years to get around to acknowledging the major impact of the experience upon my own psychology. 

Within this experience, I can tell you that English usage is demanding enough for me to find it difficult to write in a style acceptable to the mainstream.  So what sort of pressures are we placing upon those Indigenous children whom are not reading yet?  Perhaps we really need to question our selves about what sort of a cultural leap we are expecting the remote communities to be able to accomplish for their children.  Their lives are equally remote from Her Majesty the Queen of England, as is their distance from Buckingham Palace.  But from us more ordinary Australians, our own ability with Standard Australian English, can be caused to be turned into a forum in which experiments in grammar forms can be accomplished and measured.  If we find ourselves successful, we might write in a way that could better engage the remote Aboriginal communities, by providing evidence as to what aspects of mainstream Australian culture, have real use and relevance to their purposes. 

After wordpool at the Irish club, (don’t ask me why the Irish gift of the gab stimulates this dialogue), I wrote the following poem.  But is it relevant, is it useful, and how many academics and how many Aborigines, might value the world as I define it through poems like this.  Is it compatible with your own culture, whatever you are in belief? The underlying basis is from experiencing a basic need for the various verb forms of Indigenous language to be enabled in English.  The forms are Ergative, Nomative, and Plural.  The other also specific distinction relevant to Aboriginal grammar, is the way a word for “and/also” can but used to string together endlessly long sentences, which are necessary in the context of Indigenous culture’s insistence upon correctly sequencing any story according to the sequences of both the world around us, and also our own internal mental processes.  My prose is more normally dreadfully creative with punctuation, yet poetry needs not that inhibition: 

English Language Dreaming 

No Irish please

If English with real

Australian Aboriginal feel

For these word forms are true big deal

In which hat this

I am experiencing of

Implying my relevance

In participative witness

Is fully responsive

That acting I am in it

But that I will do it this

Naming myself

As the responsible motivating agent is

Taking an action

Made noun for white English

Talk of having a possession

But to the Aborigine

Is yet another verb sound

More like enacting

Of owning our initialising engagement with

While we are

All together

Accepting belief in

A collective experience

Is that we enact

What we know not always

Who might do this to us

But if real is then

Ever in God’s Love

Our experience of

The difference between

I am loving

I do love and

We love

This here story defining

Why for Aborigines indeed

The English we read

Is rarely constructed

To be able to be a real language

Since there has been not enough

Insistence
Of correct structure

That for us

These distinctions are real

Of a biological reel

Will pidgin’s of English

Ever be deed’s need

With so very many words to read

Gradually assimilating to place

Such that England’s face

Gaelic spelling make no disgrace

This article raises a few large enough questions, that for now, perhaps it is best just to ponder upon for a bit longer.  So happy mental rearranging if you are able to adjust your own mind into an Aboriginal grammar.  And thanks for reading my article.  I was never really going to give you an answer to the question about whether all poetry has an indigenous element, but if you write, surely you can not avoid being under the effect of belonging to the place you write in.  Perhaps one day more of the serious academic writing community, might more often consider just slipping in the occasional dropping of the incidental particles, which constrict meaning. AKA Perhaps you academic writers can slip out incidental particles and stop constricting meaning.  Perhaps not, we can’t all be poets, or can we? (co-incidentally, superfluous poetry, overflows from me, tin opening, that can of worms being, the grammar of poetry, in academically analytic steel, will we too become real, in language’s reel, a worthy word feel, but can painters dance a jig to these, phrases correctly sequenced if you please)

I began this writing with a question about the translations that follow, from Surah The Women at verse 157.  This article of my writing you will only find repetitive if you first realise my meaning well.  It is formed through responses in  Muslim internet forums to an original posed discussion about meaning in translation.

For non-Muslim Christians reading this, you can use these translations to know there is no difference between He whom is called Isa and He whom is called Jesus; they are the same man and in everlasting life, only differently named in different language of a different time.  It is also an article with reference to the larger concerns in Islam, in which we might always need for specific translations to become available in true meaning at the right time.  There are only a few Arabic words in use, and I will advise the reader to ascertain the meanings of these by cross referencing as many translations as is possible.  For example: I might define Jahannam as meaning the concept of fire applied to mental concentration upon the causes of and reason for death; while another Muslim might define Jahannam as “Hell”, or as “The Fire”, and none might be less wrong.  Another word in use is “sihr” which has been often defined in English as black magic, but because of the wrongful use of sihr against that translation, I will not use it, but rather apply the definition of the wrongful use of sihr being that of using only four known ill minded manipulations of the action potential travelling through Human neurones to effect a more decided manipulation of the entire bio-chemistry, and which are causal to the need for the phenomenon of pestilence, war, famine and death.  The two forms in which we are taught to counter wrong acts caused through sihr, are that of the shirk, which transposes into pestilence, and that of kafr which transposes into death; those transpositions being the primary method of escaping mental entrapment into false belief in lies.

The fundamental message is that we need not fear our own fears of what is being done against us.  To acknowledge and live with our fear when it is real, is to begin to learn how to diminish the fear.

I have witnessed the following verse often use to attempt to repudiate Gospel.  Bear in mind that in Qur’an we are commanded to refer to Gospel as the real teaching, and also Torah.  We are instructed that there is an “abrogation” of Torah and Gospel into Qur’an, such that Qur’an is knowable to sustain the entirety of Torah and Gospel, yet with many less words in use, such that finding the vision of reality can be a more elusive pursuit. The verse I am begun by questioning the translation of is:

English Yusuf Ali: [4:157]
That they said (in boast), “We killed Christ Jesus the son of Mary, the Messenger of Allah”;- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-
English Shakir: [4:157]
And their saying: Surely we have killed the Messiah, Isa son of Marium, the apostle of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure.
English Qaribullah: [4:157]
and for their saying, ‘We killed the Messiah, Jesus the son of Mary, the Messenger (and Prophet) of Allah.’ They did not kill him, nor did they crucify him, but to them, he (the crucified) had been given the look (of Prophet Jesus). Those who differ concerning him (Prophet Jesus) are surely in doubt regarding him, they have no knowledge of him, except the following of supposition, and (it is) a certainty they did not kill him.
English Muhsin Khan: [4:157]
And because of their saying (in boast), “We killed Messiah ‘Iesa (Jesus), son of Maryam (Mary), the Messenger of Allah,” – but they killed him not, nor crucified him, but the resemblance of ‘Iesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. 'Iesa (Jesus), son of Maryam (Mary) <><> <>]:
English Pickthall: [4:157]
And because of their saying: We slew the Messiah Jesus son of Mary, Allah’s messenger They slew him not nor crucified, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture ; they slew him not for certain,

What is clear to me is that Isa was not killed. Yet there are many whom use this verse to support an argument that he was not placed upon a wooden cross among thieves. To my belief there were many witnesses of that fact, and within the lifetime of those witnesses, the Jewish scribe named Josephus by the Romans, detailed the events of Isa’s life, as were relevant to the Roman written records of the time.  The historical evidence is good enough that the Christian’s who believe in Allah, will hold Muslims whom refute the evidence of the wooden cross, accountable in Allah.  There is evidence of this in the group of Hafiz being born among Christian households.  Yet I would that we all become Muslim again.

What I am in sound belief in Allah of is: that Isa was placed upon a cross to die, and after it came to be that the sensibility of all those around him, had begun to believe he could not still be consciously enabled through his body, and enabled by only the same miracle as his whole life is in being a messenger of Allah, He is alive, and thus his actions were always proving to us that life can continue. The verse tells that he was not killed, and that is clear. It tells also in these translations he was not “crucified”. My own understanding of the meaning of the original is that he was not condemned by Humanity to have to endure the passage of Jahannam. Yet that his mind could understand that men will traverse that mentality, became of his own experience, whilst his body seemed as though dead.  His mind undertook that process by will so as that he was never “Salaba”, which is the root verb in Arabic, that has been translated into English as “crucified”.

This verse is being used wrongly in a shirk, to portray myself, and many other Muslims, as though ill for ever having believed it acceptable in Allah and as a Muslim, to enter a Christian Church and pray alongside another believer in Allah and in Isa.  But it is also used by Christians to repudiate Islam; when in fact it has not any connection with authority to deny Islam and our orientation in Islam to belief with Isa in Allah. I am in knowledge of many born able to recite Qur’an in Arabic, whom are being born today in Christian families. A friend of mine is such a man, and has expressed a dislike of the idea of becoming a Muslim only because of Muslims whom repudiate the fact of Isa having suffered so as all mankind will be able to be forgiven.  Why are modern Muslims not being enabled to realise that Islam teaches that same forgiveness simply by instructing every Human within the same basic teaching?  Islam should not be bowing down to accepting the lie that there are not Jews and Christians among us, whom are now also Muslims.  We can not sustain our Islam whilst letting ourselves become tricked into the falsehood that Jews and Christians are not also enabled to sustain their mind in Allah, only so long as they can believe.  To portray every Christian and Jew as being damned with shaytan, is to accuse them and so bears the same account in Allah of the wrong of that the accusation is of.  We all know and will ever argue that being Muslim can not be defined as having fallen into committing wrong in sihr, which is as the those named as christians, but  whom shirk, have attempted to define us, by tricking the worth of Islam out of real belief with Isa in the passage into Jannah.  So let us not fall into that same fault by refuting the real believers whose education has provided their minds with faith in Allah through Christian and Judaic scripture.  Or even Hindu, or non-textual Animist faith.  If a Human mind is in Allah, we can not be in Allah ourselves if we deny that fact.

I believe that there are many very simple reconciliations of real Christian belief and Islam, but that false differences, are being forced upon many believers. Those differences become usually more apparent to those persons whom want to shirk about their own belief, but also apparent to the astute among those whom they persecute by their shirk.  The reason that such falsehoods are being imposed is because of the money which the military investors make from war. Therefore it is wrong of us to let such shirks be enabled.  Many Muslims whom are in real faith in Isa, and believe he was indeed hung upon a cross but that those whom placed him there could not ‘crucify’/ nor kill him, fear being isolated as I have been within Islam, and this is a fact the Ummah must accommodate.  I am not isolated by being naïve to the work of shaytan and the shirking that tries to impose the identity of a non-believer upon the real believers; but am isolated because no man could believe that I can sustain the belief required through Isa in Allah, if truly I am still alike to a child in mind, and unable to protect my self from the abuse of the shirk.  This is truly my experience, and nobody can remove the experience of any child.  I will not suffer that my own children are also denied their real faith in Allah, and through Isa.  But I am prevented from providing them with Qur’an.  Even I have purchased CD’s of recital, but those whom removed my sons from me, by defiling my own belief, will not enabled my children to listen.  So all they have is their knowledge in Isa through mainstream Christian contexts, which are also too often fully an embodiment of shirk. Yet all believers are sustained in belief through such formulations of the teaching as non-believers suppose might only sustain the shirk.   I will sustain myself as a Muslim despite the wrong accusations of being an “apopate” which are too often fired against Muslims by other Muslims; but will also that my children can learn that my Islam is correct to the reality of Jesus/Isa, one unique individual man, whom could not be forced to loose his complete accountibility in Allah.  My children need his example, even to be brave enough to begin to listen to those CD’s while surrounded, as they are, by non-believers, and still so young as 15, 13, and 10.

Those Muslims I have witnessed to be engaging in shirk, are likely have been sponsored by the North American evangelical style churches, but also likely to have been sponsored by East Asian organised crime, or many and any other misconstruction of the truth to enabled shirk.  But all the while, the Ummah, is in fact in agreement that no Muslim can define another person whom has claimed a Muslim identity, and whom has pronounced Shahada, as though they had not so pronounced.  Even those whom shirk, or are just ignorant to their fall into the Rosicrucian sort of shirk, will be sustained in Islam within their commitment in having pronounced Shahada.  Anybody whom doubts this fact needs to attend to the level at which Muslim scholars have agreed to this, as is known to me, and promoted at http://www.ammanmessage.com  The Amman Message is the mainstream of Islam, and demonstrates the real worth in Islam, and there are no Muslims whom can sustain denying the fact, without proving inevitably to the world that they shirk.  The signatories to the Amman Message are inclusive of those whom we might only too easily suppose to be among the propagators of the shirk; but in Islam we do not accuse them, and we enable their Islamic identification.  This is why I am a Muslim and not a Christian, because I have found no such protection among the organised structures named Christian.  Yet I can sustain protection for my self and my children only by my knowledge of the Amman Message.  Many Muslims pray for us in this, and in Islam the Ummah is better prepared for what may happen in times to come, than the preparation that the Revelations of Jesus to Saint John the Evangelist, can alone have managed to prepare us.  Mohammad’s work is truly great because of this fact, that He is to be blessed.The real difference between Christian belief and Islam, is that Christians are expected to comprehend the nature of Forgiveness as a preventative concept; but while Muslims are instructed in a longer process of learning to accept that level of being able to Forgive in which we can truly be Forgiven of our own truth in Isa.  To assume that Forgiveness is to just let the act being forgiven go ahead, is to refute Jesus very meaning.  Christian churches are not protecting their congregations from the shirk even in the most basic teaching of what to be forgiven really is.  I realise that many many Muslims are in far more gracious and realised in constance of realisation of Jesus meaning in teaching of Forgiveness, than are most whom are named Christian, and yet Hafiz are been born among the Christian Ummah.  When I first learned my Islam, the context was of a method of teaching those whom are already learned to believe in their self through Christian dogma; and the instruction was to not want to believe in ourselves as Christian, until we are totally convinced in Jesus every act.  This method is the way with Isa/Jesus in Islam.  We can realise that we need our own evidence in Islam.  And when that evidence is supplied we must believe it.  The difference is within the quality at which we find we are eventually all becoming unable to refute Isa. Christian and Muslim experience is essentially the same, but in Islam we are informed of the process of that experience; and thus informed we know better than to claim of the identity of being with Isa, until that fact is indeed reality.The worth of the Christian world, in the evidence of Jesus, will be returning to Islam, because of the agreements made in the past between Christians and Muslims, having been broken by those naming themselves Christian while in actual ignorance of what Jesus meaning is, and this fact is in full evidence in my own experience; but such worth of evidence can not transpire to any Muslim whom pursues that same shirk about the meaning of forgiving with Isa.  Nevertheless, today, I know many more Muslims in true believe with Jesus, than I know of those within Christian identification whom claim to have the real story of Jesus as their own, and claim of it as though no Muslim can know it, only because we sustain belief in the verse I quote.

My full belief is that: even in fearing being confronted by other Muslims, whom had wanted to depose me in my Islam because of my ability to believe in Isa ever alive, my ability to believe the truth in Isa when within a Christian framework of teaching, and my support of his teaching of Everlasting life;  is that I can still orient my belief in Isa better among Muslims than among those Christian Churches whom sponsor the falsifications in Islam. So I will continue in Islam within a fully Muslim self identification, but I can not deny my belief that an attempt was made to crucify and kill Isa, that the attempt was as extreme as nailing him to a wooden cross among thieves, and the failure of that attempt speaks of the immeasurable worth to every Human of believing in Allah through Isa. How else might we ever attain Jannah, for the Angel of Death will not show us the way unless we are of strong will in Isa, to endure what each we are potentially able to so suffer while sustaining clear will to our account in Allah.  The experience of the grave is the reality which will prove me.So my question became about the full textual interpretations in tafseer of the verse I quoted above. Are there Muslims whom can provide any data for repudiating those Muslims whom have used the verse to try to prove to my children and my father, that I am not a Muslim?

Specifically I have recently read the following I now quote from “skillganon”, a moderator at the My Islam Web internet forum, also named Musa, in a copyright post of text about Isa.  I will use his quote here because I believe his belief is sound to that he has been educated for.  Musa displays considerable English language scholarship in his post about the crucifixion of Jesus, and in many other similar posts.  He writes:

“There seems to be an agreement that the correct interpretation is that the resemblance of ‘Eesa (Jesus) was put over another man.”

The fact to my knowledge is that such a framework of belief is that which the Rosicrucians sponsor, and thus is exactly what we are asked not to believe through other verses of Qur’an. Those verses which warn us of the falsification in which Trinity is not able to be understood by the contemporary mind, are the same exact falsification.  Musa goes on to write that Jesus actualised laughter at those whom had been tricked by such a process and had supposed him dead; but when my own lessons in Isa include that of a fact that He never laughed.  How can such a problem exist between Muslims that we can not find the same evidence?  (not to mention the shirk having been placed into my capitalisation of “He” when referring to Isa, as though I had been in idolatry – but when rather my real meaning is of deference to him in his being a Man, and myself woman; in which I as easily can write of Musa, that He is a commendable Muslim scholar.)

I know that perhaps those many other Muslims whom believe with me in Isa, will only be able to regard this post as naïve and to be overly exposing my self; but I can not lie in this matter. Neither am I receiving enough protection from within the Ummah to cover myself in a Muslim identity whenever those whom repudiate Isa try to deny my Islam. The real Christians in my life, unsupported by church institutions, are those more likely to want to protect my mind, when my family will not, but are usually themselves also unable to lie in Isa and that is why they are not Muslim. My family are not protecting me because, although I am unwed, I refuse to accept the conditioning of making accusations, and also refuse to deny the lesson of Ka’ba; and this has been a life long experience in which I have proven multiple times I can not alone change my parents mind about my refusal to accuse. Today because I am a Muslim they suppose that their allegations against me are justified, but then I find that other Muslims are supporting my parents refusal to protect me, by such acts as sending me personal messages in internet forums which accuse me of not being in Allah because of my faith in Isa.  These sort of experiences are escalating around me, in conjunction with the Australian police having been escalating a supposition of having control over my living, and being able to protect themselves from their knowledge that they have done wrong to my children and thus also to my self in motherhood.  So it becomes very clear to me that a large shirk is taking place, that is engaging in the falsification of Isa’s life’s work, and it is exactly that shirk which Qur’an orients the mind against. Where I live I am not being made welcome at Mosque because of this orientation in my belief, and I am neither welcome in any local Christian Church while in Hijab.How can I respond to this situation other than to read it as a sign in Allah such as prophesy indicates will take place. Inshallah I will be enabled in repudiating every Muslim whom has fallen into the rosicrucian lies about Isa.

Skillganon has also replied to my original article, and begins to be telling very truthfully, that it is an accepted point of view in Islam, that Isa was only “made to appear” as though dead and crucified, and the next three paragraphs are how I respond:

The words “made to appear” are not exclusive of the concept that being actually nailed to a wooden cross is how it was made to appear that Isa was killed and crucified.  In fact in many languages the word for to crucify is a word meaning to be killed while in mind of entering Jehannam.  Qur’an is telling us that no person could impose upon Isa that he die while in mind of Jehannam.

We must be very careful about a shirk having been embedded with a falsehood about the entymology of the word “Christ”.  One Muslim suggested to myself that the Greek, “Christos” is enabling more than the English “Christ” because of the extent of the shirk in the English language.  To crucify is a term defined not by nailing to a cross, but by the intending of those whom commit the act being to force the person they nail to seem like a criminal, and thus to seem to need to enter Jehannam.  It is akin to translation from Arabic about a person being stoned to death, and Mohammed speaking against such.

Also, I know that there is a mainstream accepted view point among Muslims, but when I read Qur’an what arises in my mind has a far better reconciliation with the Gospel in any of the translations I can find were being depicted through commentary.  So long as we bear Allah in mind, we do not fall into the shirk of those whom abused the translators real worth.

I will add to this now, that there is also that difference between the mind entering into acknowledging Jehannam through Ka’ba, in which truly a state of salaba is implied, and the mind acknowledging jehannam through only having been informed that another Human life was suffering the sate of salaba.  Truly Isa found his mind, if ever, able to acknowledge Jehannam, only through forgiving among whom find their minds entrapped by wrongs committed in sihr.  Yet they could not force Isa to salaba.

What needs to be consistently clarified, is the devout belief enabled through Isa, that no person could ever in Allah, or even without being in Allah, impose upon any other person that their mind accepts the status of being in Christos/crucified/stoned/salaba.  If our mind knows salaba it is of our own actions to have caused such.  This is the lesson that Ka’ba embodies, and our need of this lesson is why Abraham built it for Ishmael.  Today already even the descendants of Isaac are in need of utilising Ka’ba to ascertain our depth of salaba.

Just as we must all eventually accept ourselves as the cause of our own death, we must also accept that alike to killing, it is a sin to impose fear of being caught eternally in Jehannam upon the mind of any other person.  If a person every enacted such a deed as might justify that state of existing, it is theirs to know and no other person’s knowledge to have.  Thus even we might realise that to accuse any other person, the acquiring of what to accuse with, becomes the fact of an active entry to the condition in salaba.

That fear is akin to the fear that life is not.  And yet within that sort of fear, which here in Australia is already being imposed upon many Indigenous children, only when we can comprehend that existence is constant, and thus in Allah eternity can be, is it that we naturally are caused to want to fear the fire of Jehannam being an enduring phenomenon.  If a person such as a kaffur, who can not sustain constance of mind in time, supposes of what salaba is meaning, then their conception of Jehannam is diminished, but such that they openly seek to know of further.  Thus we whom can commit, during Ramadan, to realising our own culpability in acts of kafr, as causal to the kaffur existing, will even want that there is not very strong emphasis being placed upon translations of specific meanings such as salaba. This is true simply because the kaffur (and shaytan) are who suppose, in their imaginations, that Jehannam might be avoided once having wanted entry to that path.  While Human minds of any sort, can only seek to avoid.  Yet the Human mind can conceive of the meaning of salaba, while a kaffur just can not, unless their whole life is totally accepted as the responsibility of a Human.  Even though we realise that the shaytan are supposing of themselves to be doing the acts of causing the actual kaffur to exist, by forcing the minds of children to kafr; if we Human beings can not accept that our account in Allah needs to mind that the kaffur have an accountability to us more strongly than to the shaytan (since they are truly fully ignorant to the effects of their ill mindedness), then we also fall into that salaba state which the shaytan caused by imposing kafr.  That is to say, the imposition of kafr mind upon a child can not cause their salaba, but only the acceptance of the truth of how to prevent the kaffur can enable even children to want to find the mind comprehensive of salaba.  Ka’ba thus is built to enable that we learn also to prevent salaba, through whatever process each of us therein may find is our own.

So in Isa, what we learn is that He also sought to disprove of that which Satan approached him to inform him of Jehannam about.  And that his experience in walking among the evidence which disproves that Jehannam could be eternity for a Human being, did lead him into a situation in which it seemed to many that he was killed and forced into Jehannam because he became done of salaba; most likely because he was nailed to a wooden cross, ceased breathing, and is then placed in a tomb, and the public spectacle was such an unbearable thing to witness, that the witnesses overly imagined of how unfathomable the experience could have been for Jesus..  Yet he was amid experiencing a miracle in Allah, in that his life was still fully evident to himself, and because his life was also fully evident within perfect innocence, the fact that there were forces pressuring him into the mind in Christos/in Ka’ba, as though of bearing Jehannam eternally, is that his internal experience could also disprove to him that any person can force another into the fire through forcing the state of doing the self into salaba.  As a Prophet, Isa was in life attuned to the Angel of Death, as every Prophet can only be, liken to those whom experience dying and being revived as approaching a bright white light and being questioned; and so what he kept an account upon during the experience of being nailed to the cross can only have been fully acquitted in Allah, and even begun to be accounted for along with him before he undertook accepting being nailed to the cross.  His acceptance of being nailed to a wooden cross, is the best sustained evidence for Humanity of everlasting life in Jannah, and so we must not diminish that.

This is what is most of all important about his life.  That he gives evidence that we can not be forced into the fire through having found our self salaba, or into death.  Therefore we must accept the mentality of such to be a fault in our own Human condition where such mentality exists.  The fire is that end which many will fall to, not by our forcing them, but by our own believing realisations of the reality of what salaba is in our own being, and how it is that Isa avoided that.

How individuals read Qur’an such that ‘the story’ of it, or ‘the song’, or ‘the recital’ in sequence of each Surah, gives such evidence, is perhaps not necessarily always needful of the full data about Isa being nailed to a wooden cross; only so long as the truth that nobody could force death or Jehannam through salaba upon him, even with his awareness already of the lesson in Ka’ba, is really able to be accepted.  (in editing this paragraph I first spelt salaba with a capital “S”, in which a shirk became applied through the shaytan interfering with my living memory, therefore this paragraph can now become the route out of the state of salaba for me, which had been orienting to the very word, and also this can provide the way through realising that the fire is not eternal for those who fell not by choice, but by being imposed upon with that very shirk in the word: think clearly thus about what I might have been intending in making this paragraph.)

Despite the fact that Muslims are proven to be able to sustain faith in Isa and Everlasting life, while having been tricked about major interpretative meaning; it is also the case that among Masonic Temples, and especially the rosicrucian factions of, there has been massive efforts made to try to prove that Muslims are not in real faith in Isa, because that is how there exists any semblance of justification of the war in the Middle East.  Thus we must not fall to such fallacies.  And such has been the significance of this form of shirk, that it became essential to undo it, even at the expense of being overly exposed among many whom want to shirk. 

If you find your mind trained into believing that Isa was not who was nailed to the cross, then try also to remember that when we take the lesson of Jesus correctly, we must not preclude those whom have been raised to believe that Isa was nailed to a cross and gave his evidence against the shaytan from within His body in such extreme suffering.  If we preclude those whom believe that the story is of the real world, then we are falling into entrapment of seeming to cause that which incriminates our enemies the shaytan, and in which Freemasons are accusing Muslims of being at fault, and supposing of therefore as though the cause of war in the middle east.

But in the world there is needing to be a mass reconciliation between the Christian economy in fall to gog and magog, and the economy in Islam which is truer to Isa.

That is why I make this post.

The word in question, usually translated into English as to crucify, has in Arabic the verb root “Salaba”They could not cause that a force be used to do salaba to Isa
They could not kill Isa
But these facts can not disprove that he became nailed to a wooden crossThe reality is that his worth is all the more meaningful, especially among those whom can recall lynchings etc, when we know that even nailed upon a wooden cross and left to die; there was no method by which Isa/Jesus became salaba.  Because of this very meaning, we must bear with disputing those whom try to tell us that the real Isa was not nailed to a cross. The fact of salaba is connected with loosing full accountibility through Isa, and in Allah, for your every act. That we realise thorugh Ka’ba is only the consequence of being salaba.They could not kill nor impose salaba to JesusSalaba is to loose full accountibility in Allah of one’s every momentThat they could not Salabuuhu Isa, is that he could not be forced to choose belief in the shirk as method to reduce the pain he experienced nailed to the cross. Because these facts are the truth in reality, that Isa could not be killed nor salabuuhu, we can all, by believing in Him, realise ourselves in salvation.  The self regard of a person whom is certain of their own salvation, was often being denied myself in the past; but in proving that there is no shirk or kafr, or any ill of sihr, which is possible to be sustained about Qur’an, or even Gospel or Torah, when within the application directed in Qur’an, it can also be proven that there need never be a removal from one person, of their self esteem, so as to furnish another person with their own real self esteem, so long as we are all enabling in Allah of abiding in that work we live towards accomplishing, and can make our Zakat well when there is real need.Ramadan Mubarak Salam  (article complete Brisbane 14^th August 2007)

Did the secret begin

Way too soon for the sin

Of denying reality

Has become of those who in secrecy

Were portraying the revelation of reality

As though offering the self to a murdering

Sort of criminality

When the gold bracelet’s worth

Was stolen

And to be taken seriously

Its owner has noted

To the thief

That there seems to be a lodge of interest in this

In which the Masonry

Depicted in a small gold ornament

Seems to have forgot about its secrecy

Being that binding the world that is occult driven dealt

To Ka’ba in eternity

And thereby did Masons forget

That in Islam is Christ meant

While that secret has no need

When ever the criminal is seen

(At Sonar Jewellers and Silversmith’s in Edward Street, Brisbane City, between the corner with Queen street and the corner with Elizabeth street, on the Wintergarden side of the road, the head silversmith has stolen from a gold charm bracelet a crucifix and a small gold stone church ornament, after being paid $305- AUS to make a repair to the actual links in the bracelet, and having persuaded the owner to rather just let him transfer all the ornaments and symbols and signs upon it, over to a bracelet of lesser value.

The reason seems to have been that the owner of the bracelet is indeed a Moslem, and thus whom ever he has acted on behalf of, and his own work, are able to be observed openly in the world, as having been a source of an attempt to repudiate Islam in Moslem belief in Isa, and Moslem belief in Ka’ba, and the stone mason’s world in which stone masonry exemplifies the teaching of Ka’ba.  Thereby the shop’s own worth is rapidly diminishing via the act, and thus will be any other’s whom sponsored their action, up to and including police whom believed without any evidence, that the bracelet owner had an intellectual deficiency which would prevent her from being able to argue the case in court.  The silversmith as expressed the observation that he might just let her attend his shop every week for the whole period before which a claim will need be made in court, in the false belief that she will not be accepted in a court of law.  He has implied that perhaps she might be dead before that time, because she observed his links to the Masonic Lodge locally, as it is represented in his work as a sliversmith and gold smith.

There was use of sihr (an Arabic term defining the means of the beasts in Revealations Chapter 13) in the buzzer above the door of his shop, in which the worth of any person whom exits the shop, in what they are sold, is removed from them and returned to the owner of the shop, through their new customers.

The sihr being used can not be removed or unmade, but in Allah, and through Jesus, will now be altered, as is the teaching of Revelations.  If the crucifix and church were truly wanted, that is what will be received.

The sihr used to extract profits from customers can be altered such that it will form the words: “This shop has openly stolen in an act of revealing concealed intent.”; until such time as the gold crucifix and small stone church gold ornament, are returned to the owner of the gold bracelet.)

Salam

The reason seems to have been that the owner of the bracelet is indeed a Moslem, and thus whom ever he has acted on behalf of, and his own work, are able to be observed openly in the world, as having been a source of an attempt to repudiate Islam in Moslem belief in Isa, and Moslem belief in Ka’ba, and the stone mason’s world in which stone masonry exemplifies the teaching of Ka’ba.  Thereby the shop’s own worth is rapidly diminishing via the act, and thus will be any other’s whom sponsored their action, up to and including police whom believed without any evidence, that the bracelet owner had an intellectual deficiency which would prevent her from being able to argue the case in court.  The silversmith as expressed the observation that he might just let her attend his shop every week for the whole period before which a claim will need be made in court, in the false belief that she will not be accepted in a court of law.  He has implied that perhaps she might be dead before that time, because she observed his links to the Masonic Lodge locally, as it is represented in his work as a sliversmith and gold smith.

There was use of sihr (an Arabic term defining the means of the beasts in Revealations Chapter 13) in the buzzer above the door of his shop, in which the worth of any person whom exits the shop, in what they are sold, is removed from them and returned to the owner of the shop, through their new customers.

The sihr being used can not be removed or unmade, but in Allah, and through Jesus, will now be altered, as is the teaching of Revelations.  If the crucifix and church were truly wanted, that is what will be received.

The sihr used to extract profits from customers can be altered such that it will form the words: “This shop has openly stolen in an act of revealing concealed intent.”; until such time as the gold crucifix and small stone church are returned to the owner of the gold bracelet.

Salam