AD 1900 to NOW

Evolution - history can be anilised by space, time and power

what does saint Agustin say about the nature of time

ChatGPT :

https://youtu.be/O-Ra77eBcPs?t=380 After the Bubble Bursts, Part 2

weseenot user

But doesn't matter you see and now in the 1600s and afterwards because of what we describe this is the beginning of the modern era an important sense in Jewish history, the great tragedy is we have an erupriable breach in Judaism's the one unsolvable problem and it's killing us. ... substitution
It goes back to sabbateinism t is a harbinger of the fractionation the characterizes Jewish history in the modern era

https://www.marxists.org/reference/archive/benjamin/1940/history.htm

IX

My wing is ready to fly
I would rather turn back
For had I stayed mortal time
I would have had little luck.
– Gerhard Scholem, “Angelic Greetings”  

https://publicintelligence.net/aldous-huxley-1962-u-c-berkeley-speech-on... https://archive.org/details/HowVeniceTookOverEnglandandOtherArticlesEIRP...

VIDEO

Latin absurdum  - out of harmony

To abolish concious revolt is to elude the problen - the theme of permanent revolution is thus carrie into idividual experience living is keepin the absurd alive - keeping it alive is above all contemplating it ... just as danger provided man with the unique opportunity of seazing awareness so metaphysical revolt extends awareness to the whole of experience 

Some sourced from Wikepedia , other sources linked 

In 1991,resigned the KGB to enter politics, also that year, in accordance with the Grand Orient de France license, the first new masonic lodge was established in Moscow. On 25 December 1991, Gorbachev resigned as the President of the USSR, declaring the office extinct. The following day, the Supreme Soviet, the highest governmental body of the Soviet Union, voted both itself and the Soviet Union out of existence.

PARDES An etude in Cabbala By Israel Shamir The Road To Suez

Redemption Through Sin 

By Gershom Scholem 


I 

•NO CHAPTER IN the history of the Jewish people during the last several hundred years has been as 
shrouded in mystery as that of the Sabbatian movement. On one point, at least, there is no longer any 
disagreement: the dramatic events and widespread religious revival that preceded the apostasy of 
Sabbatai Zevi in 1666 form an important and integral part of Jewish history and deserve to be studied 
objectively, to the exclusion of moralistic condemnations of the historical figures involved. It has 

Among the spectacles to which the coming century invites us is the decision as to the destiny of the Jews of Europe. That their die is cast, that they have crossed their Rubicon, is now palpably obvious: all that is left for them is either to become the masters of Europe or to lose Europe as they once a long time ago lost Egypt, where they had placed themselves before a similar either-or. In Europe, however, they have gone through an eighteen-century schooling such as no other nation of this continent can boast of  and what they have experienced in this terrible time of schooling has benefited the individual to a greater degree than it has the community as a whole.