Previous William Thomas Sherman Info Page postings, quotes, observations, etc.
["Murderer`s Row (Suite)" -- the actual title of the film is "Murderers' Row"]
Amateur video, but a a fine performance by Nicolas Koeckert and the Limberg Symphony of the Rondo from Mozart's Violin Concerto No. 5 -- and at the right tempo too!
["Mozart Violin-Concerto No. 5 in A Major - Rondo by Nicolas Koeckert"]
Cast your vote now at 1-800-ABC-1234....
["Dust in the wind - Paula Fernandes" and "Paul McCartney & WINGS - Live And Let Die" -- live, date 80's?]
"These people say that unless they cooperate with -- what they call -- your 'hoodlum crime syndicate,' that they won't be permitted to receive mail, do business, or live their lives generally. What is your response to such charges, Mr. S--?"
I just completed a single volume compendium of all my "Continental Army Series" articles, including the very latest updates and additions to the same. If perchance interested, you can download or view it in pdf (at 2.1 MBs) at either of these links:
From the 2007 documentary "Dogfights: The First Dogfighters." I posted this clip at my US 22nd Aero page, but thought I would add it here also for such who might find it of interest.
["Dogfights: The First Dogfighters Part 5"]
As some of you already know, Jonathan Frid, Barnabas Collins from "Dark Shadows," passed away about a month ago. It was intimated to me the other day by one of these spirit people that makes it his occupation to continually pester me that Mr. Frid had been poisoned. Now whether or not this is what actually occurred and caused his death, I wouldn't know to say. But granting this to have been the case, what motive might there have been for doing such a thing? My own sense is that if he was murdered, it was done by a regular person henchman of spirit people, and less so spirit people themselves. What purpose would the crime serve? For one thing, these kinds of witchcraft people are always causing trouble of one kind or other; as if to meet a quota. So that would be one reason. Another and conjoint possibility is that Frid was not cooperating and or not doing things a certain way (i.e., not sinning as badly) as our regular person murderer expected and assumed that he would. At the same time, Mr. Frid was old enough in years that it could come as that much less surprise to anyone that he should die -- and besides, at his age he might just as well have died anyway.
And this is one example of how such things do or might happen, and how such people think.
That sadism of a doctrinal and relentless sort could have played such a featured and prominent role in several major religions one can only attribute to spirit people -- for no one else in the universe is that inhuman and depraved (or unless they are under the influence and supervision of such.) This shameless and incomprehensible viciousness no doubt is a reflection of how spirit people are supposed to be above and superior to material and worldly things.
Excerpts from Augustine's epistles continued.
[ch. 3] 13...He who inquires how he may attain a blessed life is assuredly inquiring after nothing else than this: where is the highest good? In other words, wherein resides man's supreme good, not according to the perverted and hasty opinions of men, but according to the sure and immovable truth? Now its residence is not found by any one except in the body, or in the mind, or in God, or in two of these, or in the three combined. If, then, you have learned that neither the supreme good nor any part whatever of the supreme good is in the body, the remaining alternatives are, that it is in the mind, or in God, or in both combined. And if now you have also learned that what is true of the body in this respect is equally true of the mind, what now remains but God Himself as the One in whom resides man's supreme good?— not that there are no other goods, but that good is called the supreme good to which all others are related. For every one is blessed when he enjoys that for the sake of which he desires to have all other things, seeing that it is loved for its own sake, and not on account of something else. And the supreme good is said to be there because at this point nothing is found towards which the supreme good can go forth, or to which it is related. In it is the resting-place of desire; in it is assured fruition; in it the most tranquil satisfaction of a will morally perfect.
14. Give me a man who sees at once that the body is not the good of the mind, but that the mind is rather the good of the body: with such a man we would, of course, forbear from inquiring whether the highest good of which we speak, or any part of it, is in the body. For that the mind is better than the body is a truth which it would be utter folly to deny. Equally absurd would it be to deny that that which gives a happy life, or any part of a happy life, is better than that which receives the boon. The mind, therefore, does not receive from the body either the supreme good or any part of the supreme good. Men who do not see this have been blinded by that sweetness of carnal pleasures which they do not discern to be a consequence of imperfect health. Now, perfect health of body shall be the consummation of the immortality of the whole man. For God has endowed the soul with a nature so powerful, that from that consummate fullness of joy which is promised to the saints in the end of time, some portion overflows also upon the lower part of our nature, the body—not the blessedness which is proper to the part which enjoys and understands, but the plenitude of health, that is, the vigour of incorruption...
15. Give me a man who sees at once, moreover, that when the mind is happy, it is happy not by good which belongs to itself, else it would never be unhappy: and with such a man we would, of course, forbear from inquiring whether that highest and, so to speak, bliss-bestowing good, or any part of it, is in the mind. For when the mind is elated with joy in itself, as if in good which belongs to itself, it is proud. But when the mind perceives itself to be mutable—a fact which may be learned from this, even though nothing else proved it, that the mind from being foolish may be made wise—and apprehends that wisdom is unchangeable, it must at the same time apprehend that wisdom is superior to its own nature, and that it finds more abundant and abiding joy in the communications and light of wisdom than in itself. Thus desisting and subsiding from boasting and self-conceit, it strives to cling to God, and to be recruited and reformed by Him who is unchangeable; whom it now understands to be the Author not only of every species of all things with which it comes in contact, either by the bodily senses or by intellectual faculties, but also of even the very capacity of taking form before any form has been taken, since the formless is defined to be that which can receive a form. Therefore it feels its own instability more, just in proportion as it clings less to God, whose being is perfect: it discerns also that the perfection of His being is consummate because He is immutable, and therefore neither gains nor loses, but that in itself every change by which it gains capacity for perfect clinging to God is advantageous, but every change by which it loses is pernicious, and further, that all loss tends towards destruction; and although it is not manifest whether any thing is ultimately destroyed, it is manifest to every one that the loss brings destruction so far that the object no longer is what it was...
~ Letter 118