The rustle of morning stars forex strategy

the rustle of morning stars forex strategy

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Although the final version of UNDRIP passed by the UN General Assembly was a compromise document and even though many nations recognize UNDRIP only as aspirational or in ways that defang it, should it become effective international customary law, it could provide an important legal tool for indigenous peacemaking in the context of the global resource wars. Blood Run narrativizes the mound city of Blood Run, a major precontact trading settlement that was estimated, around , to have had some ten thousand inhabitants and to have comprised at least six distinct tribes, making it the most populous city in North America at the beginning of European settler colonialism.

Blood Run is an epistemically resituating work that transcodes multicultural reference to make it possible for a culturally nonindigenous reader to imagine the viability of an already existing indigenous world system, which is to say a world-encompassing circulation of meaning, value, relationality, and matter. Both of these examples are different in terms of their targets and mediations. The legal intervention of UNDRIP seeks immediate influence over court decisions premised on international customary law, whereas the literary intervention of Blood Run is premised on a long-term, noncoercive rearrangement of knowledge and desire in individual readers.

It is imperative at the outset to define indigenous because one of the strategies corporations and comprador governments use to seize native land and resources is to either misrecognize indigenous people as ethnics or—as is the case with some postcolonial governments such as those of Indonesia, Bangladesh, and Kenya—to maintain that everyone in their country is indigenous in contrast to European colonizers or no one is. It is important to remember that indigenous is a second-order, aggregate and thus homogenizing category that is most meaningful in how it construes the difference between indigenous and nonindigenous peoples.

I use a modified version of the standard definition put forth by the United Nations Working Group on Indigenous Populations in the bracketed material is mine :. On the basis of this definition, there are at least million indigenous people and at least 5, distinct communities across the globe.

It is also necessary at the outset to define conceptual bind: a conceptual bind is made up of two distinct concepts that condition the meaning of one another and act together to unify and police the boundaries of an episteme or structure of knowledge. In other words, one way that knowledges appear totalizing—as if they encompass all possible conditions and situations—is through the actions of conceptual binds.

Howard of the U. You white people measure the Earth, and divide it. The Earth is part of my body, and I never gave up the Earth. I belong to the land out of which I came. The Earth is my mother. General Howard responded:. We do not wish to interfere with your religion, but you must talk about practical things. Twenty times over you have repeated the Earth is your mother, and that chieftainship is from the Earth. Let us hear it no more, but come to business at once.

The era of the ascendancy of racial liberalism corresponded with the period of federal termination policy. During this period the official policy of the United States was to gradually revoke federal recognition to American Indian nations and, in doing so, to end tribal sovereignty. Only after the breaking of white supremacy and the rise of official racial-liberal antiracism could Watson portray federally mandated detribalization and assimilation so blithely as equality.

Following the logic of the earlier Dawes Act, termination policy understood becoming equal citizens as necessitating the translation of tribal land-holdings into private property. Between and , under termination policy, tribes were dissolved though some were later able to restore federal recognition ; fishing and hunting rights over millions of acres of territory were nullified; and nearly 1. American Indian land tenure claims were made with relative success in the U.

During this period racially based self-determination movements flourished; the American Indian sovereignty movement began its cultural, political, and legal activism; and official antiracisms were in a crisis as racial-liberal reforms no longer seemed adequate to manage racially coded conflicts. As the federal government rescinded termination and implemented a self-determination framework for its dealings with tribal nations, there was an understanding that this had to include some restoration of land and stronger land tenure rights.

Two key legal decisions and one key legislative act cleared the way for Indian nations to seek restoration of lands and, thus, at least implicitly recognized the centrality of land tenure to American Indian existence. This decision allowed state treaties with tribes to be ruled invalid.

In one example, the Penobscot Indian Nation, the Passamaquoddy Tribe, and other Maine Indians employed the Nonintercourse Act to get a settlement that included the restoration of more than , acres, which were then taken into trust. It entrusted the federal government with the responsibility to prevent development, sale, or decimation of lands of sacred or ceremonial importance.

Elders testified that their grandparents would never have entered into land cession treaties without fully believing traditional salmon-taking practices could continue at traditional places. Tribal stories and ceremonies were offered as evidence. The Boldt decision validated the right of the salmon nations and other tribes to use and occupy traditional lands for hunting and fishing and to have a role, along with state and federal authorities, in the stewardship of such lands.

By the middle of the s, as the culture wars gave more and more legitimacy to liberal-multicultural paradigms, the courts and Congress pushed back. More and more frequently, both refused to recognize a necessary interconnection between land tenure and tribal existence when adjudicating rights of land ownership, possession, use, and occupancy. In fact, despite the victories that have accompanied the rise of modern American Indian nations since the termination period in the s, when tribal land-holdings held in trust fell to a low point of 50 million acres, some forty years later that number has risen to only 59 million acres.

Liberal multiculturalism made it possible to settle land tenure conflicts in the favor of private property rights by asserting the necessary and adequate inclusion of American Indian communities and issues within U. By securing culture and identity as kinds of properties to which American Indian peoples had rights, liberal multiculturalism prioritized private property rights over and against the collective goals of contemporary American Indian nations.

So although by the middle of the s there were a host of legal and legislative victories for certain cultural rights—the National Museum of the American Indian Act , the Native American Languages Act of , and the Native American Graves Protection and Repatriation Act —at the same time, the Supreme Court overturned the precedent for using AIRFA to protect rights of use and access to sacred and ceremonial lands.

See Lyng v. Northwestern Indian Cemetery Protective Association , in which the Supreme Court ruled that the Yurok, Karuk, and Tolowa nations could not stop Department of Agriculture managers from building a road that would destroy land that was at the center of tribal world-creation ceremonies for more than two hundred years.

The United Nations is an alliance of nation-states, the conditions of which, for many, required colonizing and displacing indigenous peoples. For much of its history, the United Nations addressed indigenous rights claims only inadequately, mostly through delay and deferral or by weakly reprimanding abusive member states. Since the mids, however, the situation has changed radically. First, it has become impossible to address global conflicts without directly addressing indigenous issues.

Beginning in , it took twenty-five years to formulate the declaration and secure its passage. Indigenous representatives were unable to enter the drafting process until , however, when a draft of the document moved from the Working Group on Indigenous Peoples to the Commission on Human Rights. By many member states who had previously been sympathetic to its passage were now led by neoliberal administrations, including the CANZUS states—Canada, Australia, New Zealand, and the United States—who had large indigenous populations and had elected governments who saw themselves as advocates for neoliberal deregulation and corporate interests with designs on indigenous lands.

This group mobilized the African regional bloc of nations many of whose governments were partnered with CANZUS-supported extractive industries to put forth a resolution calling for more consideration of UNDRIP, a temporizing move intended to permanently table it, on the grounds that it granted rights so broad as to be unworkable in that they threatened the political and territorial integrity of nation-states. Indigenous-led activism and the mediation of supportive member states defeated the Namibia resolution, and a revised version of UNDRIP was brought before the General Assembly and passed on September 13, The final version contained two compromise clauses, however, that appeared to give states the ability to violate indigenous rights in cases of potential conflict.

They also read into the record their refusal to recognize certain articles they characterized as unprecedented, disunifying, and dangerous. At first its language seems merely to be describing the need for nondiscrimination and equality for indigenous peoples within a conventional multicultural framework. This break not only deuniversalizes rights orientations that hypostasize liberal-capitalist democratic states as guardians of such rights but also posits the possibility of antithetical rights paradigms.

These antithetical paradigms can derive from cultural differences and from structural political, economic, and social differences. Most important, they can derive from a different understanding of and relationship to the land and earth. Here, rights to lands, territories, and resources do not derive from property or possessory rights or from eminent domain but from an encultured, reciprocal, and situated relationship to the land and earth as a nonhuman subjectivity that contains and literally grounds the human.

The preamble rhetorically accomplishes this resignification by quoting preexisting language from the Charter of the United Nations repeated in the International Covenant on Economic, Social and Cultural Rights and the International Covenant on Civil and Political Rights. As it signifies within the total context of the declaration, the repetition of the term peoples transferentially allows an equivalence between two usages of a homonym that ordinarily appear to be nonequivalent in political modernity: the anthropological term peoples , usually referring to non-Western subnational cultures, and the political term peoples , usually referring to the citizenry of modern nation-states.

Securing collective rights and self-determination for indigenous peoples in UNDRIP was logically required to prevent the bid that using multicultural reference against the grain opened up from being turned back around against indigenous transcoding. It was precisely the right of indigenous peoples to exist as such from the standpoint of their own knowledge systems that was at stake in the refusal of CANZUS and other nations to recognize indigenous collective rights and self-determination.

Whereas the preamble secures the necessity to recognize indigenous collective rights derived from the land and earth in order to affirm indigenous human rights in the context of difference , the articles of UNDRIP evidence preparations for a battle between rights frameworks. First, consider the articles that declare culture rights that are impossible or unthinkable apart from land tenure. For example, Article 11 and Article 12 state:. Article Indigenous peoples have the right to practice and revitalize their cultural traditions and customs.

This includes the right to maintain, protect, and develop the past, present and future manifestations of their cultures, such as archaeological and historical sites , artifacts, designs, ceremonies, technologies and visual and performing arts and literature. Indigenous peoples have the right to manifest , practice, develop and teach their spiritual and religious traditions, customs and ceremonies; the right to maintain, protect and have access in privacy to their religious and cultural sites.

To manifest is not to create but to make evident, to reveal the presence of something. Similarly, a manifestation is not an alienable item but the demonstration of the existence or presence of some extant being. The specifically named categories of sites in the articles—archaeological, historical, religious, and cultural—do not refer to exceptional cultural places but rather signal the grounding of indigenous cultural existence in general. This idea comes across most forcefully in Article Indigenous peoples have the right to maintain and strengthen their distinctive spiritual relationship with traditionally owned or otherwise occupied and used lands, territories, waters, and coastal seas and other resources.

The idea that indigenous peoples have a distinctive spiritual relationship with lands, seas, resources, and so on suggests not only that indigenous culture is unthinkable apart from its grounding but also that this ground itself—specific lands, seas, trees, plants—are encultured or enspirited tribal members whose presence is categorically necessary for indigenous survival. The right to maintain a spiritual relationship with these entities signals that land tenure comes not from occupation or use but from reciprocal responsibilities.

Obviously, nobody thought that the United States, Canada, and Australia would dissolve their sovereignty and give all the land back to the tribes. But the article does make it clear that in the adjudication of land tenure cases, where the rights to land of the state or private parties and indigenous peoples are unclear or contested, the state is required to hear the case for legal recognition with the ear of indigenous land tenure systems.

That is to say, it should recognize disputed land, territories, and resources as part of socio-cultural-geographic systems where these things becomes meaningful through inhabitation, tradition, and their role in cultural, economic, social, and religious practices. What these other development priorities might be remains unspecified.

In terms of the global resource wars, the first step is to have UNDRIP recognized by states as international customary law. Mother Earth has gone through changes while this was going on and now the planet is clearly wounded.

Indigenous people raised their voices to ensure the protection and preservation of Mother Earth. One condition might be to recognize care for the earth, conceived as an Other to whom people are responsible, as a necessary condition for justice.

Blood Run, the mound city that the poem narrativizes, was a major precontact trading city occupying more than 2, acres on what is now the Iowa—South Dakota border. The city was at one time made manifest by more than four hundred mounds, some more than 8, years old and some used by subsequent indigenous nations well into the early twentieth century. Today, no more than eighty mounds are still visibly present on the landscape. One goal of such activism is to facilitate the possibility that indigenous peoples in the Americas might come together to support those in the hot zones of the global resource wars, such as Colombia and Brazil.

Another goal, meaningful for a long-term material politics of knowledge, is to remember the past and assert the present and future viability of world-encompassing circulations of matter, value, and relations built not around extractive industries and profit but around sustainable exchanges of the means of material sustenance, symbolic offerings, and balanced relations with the earth.

To understand how Blood Run faces up to literary studies as a technology for producing race-liberal orders and how it aligns with other radically antiracist materializing cultural activism, I must briefly engage the contexts of American Indian literary criticism and Native American studies at U.

I write, with my limited academic preparation, not to lay claim to a field of knowledge or to make pronouncements but out of the belief that learning from communally conferred tribal knowledges within the United States and without, inside and outside universities offers strong opposition to some of the most deadly articulations of power and knowledge at work on the planet.

In doing so, they are empowered to make evaluative claims to normative [communally conferred] knowledge, which, in turn, better support the actual recovery of Indian lands, histories, and identities. Yet such tribally grounded intellectual frameworks do not often extend to mainstream reception or conversations about American Indian literature.

Native fiction and some authors have high visibility and presence, but Native literary criticism and interpretations informed by tribal knowledges, lived contexts, and analyzed experience do not. Marginalization and the numbers game play their parts. Such conditions mean that liberal-multicultural paradigms actively impel mainstream discourses about American Indian literature, employing the restricted horizons of cultural pluralism—authenticity, identity, recognition, respect, diversity—to dematerialize thinking about American Indian conditions of existence.

Blood Run situates itself in this context and addresses both American Indian readers involved in the materializing work of re-creating cultures centered in indigenous philosophies and non-Native audiences. Though the poem is made up of a series of monologues, Blood Run has no human being with which readers can sympathize, no American Indians to represent, recognize, include, or integrate within American pluralism.

Using these formal devices, Blood Run disallows reading for cultural representativeness, information retrieval, sympathetic identification, or counterhistories that remain in the same discursive formation as cultural pluralism. Instead, it creates a comprehensive grammar for signifying indigeneity even as it blocks liberal-multicultural reading practices that impose representativeness, authenticity, and other multicultural values.

The reader who says yes to Blood Run , who reads it according to its protocol, will use its monologues to try to become attuned to the language of the place its social text. To assert the cultural activism of Blood Run in the strongest-possible material terms, it allegorizes reading as the process of learning to desire to inhabit, or at least being willing to imagine robustly, an indigenous inscription of a global world system, which the poem represents as always existing, still existing, and becoming more manifest in the future.

It is important that mounds are at the center of the grammar being learned and, thereby, the world system being recalled and portended. Mounds within indigenous epistemes function as transposers or sites of crossing—for example, between upper and lower worlds or between ceremonial cycles of renewal. In the context of Blood Run and the global resource wars, mounds present distinct possibilities for transposition because dominant knowledge systems delimiting property, ownership, and eminent domain nevertheless recognize mounds as sacred or spiritual lands, which is to say that property regimes have never fully transcoded mounds into their own systematicity.

Someone can own the property on which mounds are located, but mounds themselves are, as sacred sites, potentially subject to other rules of dispensation. Mounds, as figured in Blood Run , can be thought of as bits of code that infiltrate one program to, like a computer virus, switch on another that then begins to write over the first. Using mounds, Coke imagines an indigenous scripting of the world switching on from within economic globalization and, to paraphrase the poem, remaking itself in this newly made thing.

In certain conjunctures, or through certain ceremonies, time can be intersecting past, present, future can coexist , so things can be made right or brought into balance. Hedge Coke presents Blood Run the mound city as a place that symbolizes a ceremonial or intersecting time sense and thereby metatextually figures Blood Run the poem as a vehicle for teaching a time sense more conducive to economies of limit and balance.

An important example is the poetic monologue attributed to the Mounds:. The Mounds. Rising from earth-black, rich-fresh soil. Here the earth is sanctified, sacrament caressed. Created by cultural duty, by love for The People. Prepared to preserve proper burial of loved, cherished. Of those who lived in honor, in respect for mother earth, they.

Lain precise, in accordance; constellation rise, cyclic phenomena, lunar cycle,. Measured by line, multidimensional, geometrical design, envisioned, embraced made form. These lines of poetry mirror the shape of mounds themselves, portraying balance and symmetry as primary values of the world they anchor. The burial mounds described in the second stanza, through which the respectful dead receive shelter in the womb of mother earth, conjure relations of reciprocity that make the concept of land as having only object existence appear strange.

They simply stop computing in the face of a code that stresses the nonhumancentric relatedness of all planetary elements. The monologues circulate bits of that code, stressing not only the interrelatedness of all elements but also how the actions of the culture it narrativizes revolve around practices that recognize, signal, and honor this relatedness. Consider the following poetic monologue:. They took deer, elk scapula, scraped soil. Drove a planting peg,.

Dance for me. There will be plenty. Raise your faces,. You can figure the phases of the moon. In this monologue the dropping of dried corn into wet earth echoes the placing of the seed of the human within the burial mound, and both connote renewal. The elk scapula as a tool develops in advance the interrelations between people, deer, and corn. The instructions to dance connect the most basic movements of intertribal American Indian dance steps to the look and movement of corn stalks, straight and tall, shoulders back, with a slight bending of the knees up and down.

Corn tassels indexing phases of the moon add another layer of interrelation, another circulation of informing while honoring. The sense that this disruption is superficial and that in a future anterior time indigenous circulations will again become manifest is reinforced by the denotations of to intrude. Burial Mound. My seed coat meant for sheltering. Though now my beauty furrowed, furled so. I can scarcely shield the remains of my People,. Their heritage seed below at Macy, in Omaha—.

They speak to me, from both sides,. And you are right. Do not believe anyone who says that you are not perfect. How can anybody know how you are supposed to be? You are looking for the way out in all the wrong places. Transurfing is not a new self-improvement technique, but it is an entirely different way of thinking and acting so that you can get exactly what you want.

Not to strive for things you want in your life but to get what you want. And not by changing yourself but by returning to yourself. We all make many mistakes in life, and then we dream about how great it would be to be able to go back to our past and make everything right.

The true meaning of these words will be unveiled towards the end of this book. Thus, be prepared for surprises that are as incredible as they are pleasant. The method of Transurfing is based on the Model of Variations, which offers a new and fundamentally different view on how the world works. Humanity does not know that it is possible to simply get what he desires, instead of striving for it. So how is this possible? Dreams do not come true. That vile creature is always waking me up.

God, I hate the dog! Why do I have to wake up from the noises that ugly thing is making? Like dog, like master. There are always bastards breaking into my life and trying to get to me. Great, my damn slippers have disappeared again. Where the hell are you, you slick suckers? I was walking along the slippery trail, passing through the gloomy forest. Why do I live in the middle of this depressing swamp? I take out a cigarette. Forcing me? Since when has a cigarette become a necessity for me?

Once upon a time, when I was at a party or among friends, I liked smoking and got pleasure from it. The cigarette was then a symbol of fashion, freedom and style. But parties end. Gray and rainy everyday life takes over, with puddles full of messy problems. I am so sick and tired of all of this! Damn it! In a rage, I break the branch and throw it away. It hangs on the tree and then starts bobbing up and down, back and forth, like the head of a jack-in-the-box, as if demonstrating my inability to change anything in this world.

Depressed, I drag myself further along the path. Every time I try to fight this world it gives in, creating hope, only to flick my nose very hard later. Perhaps life is similar to roulette. Maybe you win one time, a second or even a third. Already, you see yourself as the winner, and it seems to you that the whole world is in your pocket, but in the end, you always lose. You are nothing but a Christmas goose being fattened up, so that you can be roasted and eaten to the sound of beautiful music and laughter.

You have made a mistake… Wallowing in these unhappy thoughts, I come out to the sea. Little waves were viciously biting at the sandy shore. The unfriendly sea was forcing a cold and wet wind on me. Fat seagulls were lazily waddling along the shore, pecking at something rotten. Their eyes had a cold and black emptiness to them. As if the world surrounding me was reflected in those eyes. A world that was just as cold and hostile. Some bum was collecting empty bottles on the beach.

Just get the hell out of here, you slob. I want to be alone. I had better head off home. Not a moment of peace. But that is all in the future. Now, as always, I eat a tasteless breakfast and drag myself off to my boring job, where I once again will have to squeeze out some sort of result that is needed by someone else but me.

Yet another day of a burdensome and purposeless life… I woke up from the rustling of the morning stars. What was this depressing dream? As if a fragment of my previous life returned to me. Thankfully, it was only a dream. Relieved, I stretch myself just like my cat does. There he is that lazy-bones, sprawled out on the bed.

You can tell by the way his ears are pointing that he is aware of my presence. The path was going through a forest, and the rustling of the morning stars gradually faded away into the multi-voiced choir of the bird community.

How can a fluffy little bundle like you be chirping away so loudly? Incredible, it never occurred to me before that each bird has its own unique voice, and yet, not one false note is sung, and the many voices produce a wonderful melodious symphony, something a skilled orchestra could never match. The sun stretches its rays amidst the trees. This magical illumination brings the huge depths and rich beauty of the forest to life, transforming the woods into a wonderful hologram.

The path leads me gently to the sea. Emerald waves are quietly whispering, talking with the warm wind. Some people think that our surroundings are just an illusion that we ourselves create. Well, no. Still under the oppressive influence of my dream, I started to remember my former life, which in fact was just as gloomy and hopeless as the dream.

In return, the world indifferently turned its back on me. Therefore, I would try doing that, but to no avail. I just wound up wearing myself out. I tried to fight myself, but it turned out to be even harder. Then one night I had a dream: I found myself in some kind of a nature reserve. Unspeakable beauty surrounded me, and I was walking and admiring this splendor. Then suddenly an angry old man with a gray beard appeared. As I understood, he was the Overseer of the reserve.

He began to silently observe me. I moved towards him and as I opened my mouth to speak, he silenced me. I silently nodded my head in agreement and moved on. The magnificent nature of the preserve simply astounded me. No words could describe how incredibly wonderful the nature surrounding me was.

Thus, I felt exalted, without a single thought in my mind. Soon enough, the Overseer appeared again. The austere look on his face has eased. With a gesture, he asked me to follow him. We climb onto the top of a green hill, where a spectacular view of a picturesque valley opens in front of us.

Down in the valley, you can see a village or a settlement of some kind. Little toy houses, overflowing with plants and flowers. I started to suspect that such things could only be experienced in dreams. I really wanted to get some kind of explanation from the old man. I think I made a silly remark about how lucky and happy the people are that can afford to live amidst this beauty.

The only freedom we have is the freedom to choose. Anybody can choose whatever he wants. What does he mean by that I can choose anything I want? As if everything in this world was allowed! Then suddenly I understood that all was just a dream! As far as I remember, once I realized I was dreaming I hinted to the old man that in a dream, as in waking life, he can say all the nonsense he wants, and that is all there is to his freedom.

Realizing the absurdity of the situation why even bother starting a discussion with a character from my own dream? The old man probably read my mind. But nonetheless, I will have to complete my mission. Here is your riddle: how do you get this freedom? If you solve the riddle, your apples will fall into the sky.

I started to lose my patience and so, I told the old man that I had no intention of guessing any riddles. Only in dreams and fairy tales could you see all kinds of wonders, while in reality, apples always fall to the ground. When I woke up, I realized that sadly I could not remember what happened next in my dream.

However, I had a strong feeling that the Overseer had somehow put information in my head, information that I could not express with any words available to me. Only one strange word remained in my memory — Transurfing. The only thought spinning around in my head was that there was absolutely no need to furnish my world by myself — everything was created a long time ago without my participation, but for my well-being.

Apparently, no one is keeping me from simply choosing the world I would like to live in. At first, the idea seemed absurd to me. And most probably I would have forgotten all about this dream. Overseer meant by the expression to choose your own world, and how one could go about doing that. Every day I discovered something new, and each time I got very surprised and almost a little bit afraid.

I cannot explain rationally where all this knowledge came from. I can only say one thing for sure — there is no way it could have come from me. Ever since I discovered Transurfing or rather, ever since I was allowed to discover it , my life was filled with a new joyful meaning. Anyone who has ever done any creative work knows how much joy and satisfaction something made with your own hands brings you. But this is nothing compared to the process of creating your own destiny.

What this all really means is exactly what I want to talk to you about. The Riddle of the Overseer There are many different theories about the nature of destiny. One of them says that destiny is the same as fate, something that is predetermined. On the one hand, such an interpretation can be depressing in its hopelessness. And yet, the fatal inability to escape own destiny can evoke feelings of discontent and inner protest.

One feels cheated, out of luck and so, one starts complaining: why is life so unfair? One person has everything in excess, while the other is constantly in need. Everything comes easy to one person, while another runs round and round like a mouse in a wheel, getting absolutely nowhere. One person is gifted with beauty, intelligence and strength, whereas another, unaware of what sin he is paying for, is labeled as a secondclass citizen throughout his entire life.

Why this injustice? Why does life, with its infinite variety, put limitations on certain groups of people? Why are those that are less fortunate at fault? A deprived person would feel resentment and would certainly try to find some sort of explanation to why things are the way they are.

And then all kinds of teachings pop up, like the one where they teach you that you have bad karma and that you are paying for terrible sins committed in your past lives. As if, the Lord has nothing better to do than to foster his careless children! Nevertheless, it appears that despite His almighty power, He experiences difficulties with this particular method of fostering.

Instead of punishing people for sins in this life, God for some unknown reason, postpones retribution until later. However, one might wonder what point there is in punishing someone for things they do not remember. There is another version that tries to explain why there are inequalities in the world.

This version gives hope, as it promises almost immediate compensation to those that are suffering and that are in need. No matter how you look at it, explanations like these are not entirely satisfying. It is not even important whether these past and future lives exist or not, because a person is only aware of and remembers this one particular life. Thus, in a sense it is his only life.

If you believe that your fate is predetermined, then the only way to avoid depression would be to surrender and accept your fate as it is. Be happy! Certain people make it clear to you that you are unhappy because you are always dissatisfied and because you simply want too much.

In addition, you can only be happy by definition - that is you are happy because you are happy. You need to take joy in life. Do you really have no right to want something more out of life? If you want to avoid harsh reality, you can put this illusion on like a blanket over your head, and sure enough, you will feel a little better.

As if joy should not be coming to you by itself, but rather it should be squeezed out of you, like toothpaste out of the tube. And how could it be any other way? History lessons tell us of how bravely the heroes have fought and how they were sacrificing themselves, fighting day and night, overcoming unthinkable obstacles.

Those that won the battle were greatly rewarded, but only after enduring immense burdens and great losses of constant struggle. Millions fight and toil, but only a handful actually succeed. You could waste your entire life on a desperate struggle for a place in the sun, and all could still be in vain. Why is this life so cruel and hopeless? What a heavy requirement it is — to have to fight the world so that you can make your own happiness.

You have many flaws and therefore, you must change. Man is faced with the fact that from the very beginning of his life, he was nothing but an assortment of flaws and defects, which require constant and hard effort, if he is to even dream of happiness. A depressing picture, is it not?

Is everything really that hopeless and is there no light in sight? And yet, there is a way out. The way out is as simple as it is pleasant, unlike all the alternatives listed above, because it is to be found in another plane. The notion of destiny within Transurfing is based on an entirely different view of the world.

For instance, materialism is founded on the idea that matter came first and then came consciousness, whereas idealism claims the exact opposite. Nonetheless, both ideas have been used to construct convincing world models that have acquired many faithful advocates. The two schools, each in their own way, are able to explain the nature of the world philosophically, scientifically, and from a religious point of view. And they are both right and wrong at the same time.

We will never be able to define the absolute truth, because of the relative nature of the concepts we use to do so. Based on their perceptions each of them came to a different conclusion about what the animal looked like. Therefore, trying to prove that one way of looking at things is truer than the other is pointless.

The important thing is that a particular way of looking at things works for you. Yet, no one has really explained where this illusion comes from. That is, of course, very unlikely, but in a sense there is a grain of truth in that statement. There is also the opposite opinion - the material world is just a mechanism that operates under strict laws.

In a world like that, minds are unable to determine anything. Nevertheless, the mind of man is constantly striving to resolve ambiguities. It really wants to shatter one theory to pieces, only to idealize another. Basically, this is what scientists do, centuries after centuries.

But after each struggle for the truth, one fact remains on the battlefield: Any theory is nothing but a separate piece of the manifestation that is our multifaceted reality. Each theory is supported by the time during which it was developed, and therefore, it has the right to exist.

Any view of life works in the same way. If you have decided that fate is something predetermined, something that you are not in a position to change, then it will be that way. The thing is that you turn into a little paper boat that follows the waves of the sea, bending to their will. If, on the other hand, you believe that you shape your own destiny, then you consciously take responsibility for everything that happens in your life.

You are struggling with the waves, trying to take control of your little boat. Keep in mind that your choice is always made into reality. What you choose is what you get. Whatever worldview you adopt, it will be a right one. If you take any phenomenon in our reality, and make it the point of reference, you will be able to create an entire field of science.

This field would have no contradictions within itself and it would therefore, successfully reflect one of the manifestations of reality. For example, quantum physics is based on several improvable truths, called postulates. They cannot be proved, because they are the initial points of reference of quantum physics. In quantum physics, a micro object will act as a particle in some cases and as a wave in others. The postulates of quantum physics are able to accommodate the immense variety of shapes and forms through which our reality can be manifested.

Almost as if, the blind men in our parable would agree upon the fact that an elephant sometimes behaves as a pole and sometimes as a snake. If, when describing a micro object, we choose to see it as a particle, we would get a model of an atom first built by the famous physicist Niels Bohr.

In the given model, electrons revolve around the nucleus much as planets revolve around the sun in our Solar System. Both models work, they just reflect different and separate forms of the ways in which reality can be manifested. Therefore, once again we get whatever we choose. Basically, any manifestation of reality can be a point of reference, creating a knowledge system, and it will certainly function and have a place in the world.

While chasing the truth, people always wanted to understand the nature of the world they were living in. They tried to accomplish that by studying particular features. The massive scientific knowledge was created by describing and explaining specific natural phenomena. This is how separate branches of knowledge came to be.

Interestingly enough, these are often contradicting each other. The world is a whole by its nature and yet, it is always taking on different appearances. While people try hard to examine and explain one appearance, another one enters the stage and is contradictory to the previous one. Scientists try to unite different manifestations of reality so that contradictions can be removed. However, that is an extremely hard thing to do. The diversity of variations is the foremost and fundamental quality of our world.

Distracted by the attempts to explain the separate manifestations, adherents of different schools of thought avoid the fact of the multiplicity of variations. Indeed, what else could you extract from this fact? The multiplicity serves as a beginning of the story or even a point of origin. Any departing points of different branches of knowledge are secondary in relation to it. However, no one bothers with the point of origin, as if it contains no information at all.

But, oh yes, it does. It contains the most incredible information. We will have to use the multiplicity of variations as our starting point, in order to solve the Riddle of the Overseer. In other words, we will claim that reality can be manifested in an infinite number of ways. Despite the general nature of our claim, we will find that it will reveal the most interesting and unexpected knowledge. The world reveals itself as matter moving through space and time.

And moving matter is subject to certain laws. As you know, points are distributed on a function graph according to a specific mathematical formula. We could say that the movement of a point on a graph is governed by a defined function. How else can we fix points on a graph? Well, we could of course store the exact coordinates for each point, which is already a problem because there is an infinite amount of them.

Our memory is only that big and cannot handle such a massive amount of information. But, to nature - infinity is not a problem. There is no need for nature to generalize the location and movement of points on a graph by using a formula.

If we were to break up a linear function into an infinite number of small points, then each point could be considered a cause and each consecutive point could be considered an effect. Thus, the movement of any material point in space and time can be viewed as an infinitely long and continuous chain of infinitely small causes and effects.

In our knowledge, we represent the motion of matter using laws, while nature contains this motion in its pure form — as an infinite number of causes and effects. Broadly speaking, data about every possible material object, and its path along the infinite number of points, is stored in a field of information, which we will refer to as the space of variations.

It contains information about everything that was, that is and that will be. The space of variations is an informational structure has a rather material basis. This infinite field of information contains all possible variations to any event that could take place. We can say that the space of variations contains all information. The essential thing to remember is that the space of variations works as a template, a coordinate network for moving matter through space and time.

Hence, each point in the space of variations contains its own variation of a particular event. The decorations represent the external view or form of manifested reality, while the script is the path along which matter is transported. To make things even more convenient, we can divide the space of variations into sectors, each of which would have its own script and decorations.

The more space there is between sectors, the greater are the differences in scripts and decorations. Your destiny is also represented by a multitude of variations. That is because the space of variations is infinite in nature. In the space of variations, effect and its cause are closely located. The scripts and decorations on one such track are more or less of the same nature.

The life of a man flows evenly along one direction until an event takes place that changes the scripts and decorations. Then destiny takes a turn and starts to move along a different life track. You go back to the theater the next day, to watch the very same play. Yet, the play is now performed with different decorations. During the next theatrical season, you watch a play with the same actors, but this time around, the script has been significantly changed.

And finally, the same play could run in a different theatre, and you would therefore, experience a new and unusual interpretation of the play. Therefore, this life track is already quite far away from the first life track. Reality manifests itself in all its multiplicity precisely because the number of variations is infinite. Any point of origin will flow into the chain of causes and effects.

Having chosen your point of origin, you will get a corresponding manifestation of reality. We can say that reality unfolds itself along a life track, depending on the selected point of origin. Everyone gets what he or she chooses.

You have the right to choose just because the infinity of variations already exists. Nobody prevents you from selecting whatever destiny you like. Mastering your destiny comes down to one simple thing — making a choice. Transurfing gives you the answer to the question of how to make that choice. Thus, an informational structure contains an infinite multitude of potential possibilities — variations, each with its own script and decorations.

The process of materialization takes place in accordance with what information is contained within this structure. The process of moving matter through the space of variations can be demonstrated by the following mental experiment. Picture a water pipe. A freezing ring is slowly moving along the pipe, so that water in the pipe freezes only at the location of the ring.

Hence, ice crystals are traveling in the water along the pipe. Water molecules remains in their places in a relatively loose state. When the freezing ring passes along a particular spot, water molecules inside the pipe are fixed frozen into ice crystals. It is the structure of ice - the frozen state - that is moving through the pipe. So, metaphorically speaking the water in the pipe represents the space of variations, while the crystal of ice represents the material manifestation of variations.

The water molecules represent people and their position in the crystal structure is manifested as a possible variation of destiny. There is no definite answer to what the freezing ring represents. In other words, how and why can an informational structure be transformed into matter? In the micro-world of quantum physics, matter can take form of a bundle of energy.

We know that micro particles are being born and destroyed repeatedly in vacuum space. We are only at the starting point of Transurfing. But what you are about to find out from this book can be relatively shocking. Just bear with me a little while longer. It is not the mass of water that is moving, but rather the manifestation of its energy potential.

Only around the shore does the water splash onto the dry land. In this analogy, the sea is the space of variations, while the wave is the material manifestation. So what do we get here? On the one hand, material manifestation moves in space and time. Yet on the other hand — variations remain in their places and continue to exist forever? This means that everything was, is, and will be? Well, why not? Time is just as static as space. You can only feel the flow of time when the film is running and the frames follow one another.

Now unfold the film and look at all frames at once. Where did the time go? All frames exist simultaneously. Time remains static only until we begin to look sequentially at one frame after another. In fact, everything that is written in the information field has been there forever and will always remain there. Life tracks exist like film reels. Everything that has happened does not disappear for good, but continues to exist. Everything that is about to happen is happening now.

The present is just the material manifestation of a given sector in the space of variations on your particular life track. Who would need this information? And why would anyone need this information anyway? In school, we learned the following: a given point on a coordinate plane can have any x and y coordinates, note: any!

Why did no one ever ask the question: How come a point can have any coordinates? And how come my future journey and its path are already predetermined? The space of variations works as a template, it determines in what way things should be manifested in reality.

Imagine a dark forest and a man with a flashlight. The man walks through the forest, and wherever he points with his flashlight, he is illuminating a small part of the forest. Realization2 manifests itself like a spot of light. The entire dark forest is the space of variations, while the illuminated part is the realization of a variation of a given sector. To answer to this question, we must pick yet another starting point.

Reality appears to us in two shapes: on the one hand, our existence is defined by our consciousness, and yet, on the other hand, there is plenty of indisputable evidence to the contrary. Our thoughts do not only function as a motivation to action, they also have a direct impact on our reality.

For example, our worst fears tend to come true. Of course, you could argue that we are not really talking about materialization of our thoughts, but rather of an ominous premonition. Sure enough, most paranormal phenomena tend to be unexplained and ambiguous. There is plenty of evidence to support the fact that thoughts can have a direct influence on reality. This statement is correct, because reality can be manifested in any form defined by consciousness. You can find evidence supporting this hypothesis not only from your daily life but also from experiments in quantum physics.

For our purposes, it is not really important to know exactly how thoughts interact with the space of variations. It is still not clear how the process of information transfer takes place — whether it has an energy basis or a basis of some other kind. Waves of thought will find their corresponding sector in the space of variations.

The variation of that particular sector is then materialized. Hence, in this chain of events consciousness is able to define reality. You should just keep in mind that this is only one way of manifesting reality. Although, there are people who can make objects materialize out of thin air. People are accustomed to the idea that their actions attract visible consequences that are easy to explain. The influence of thoughts is usually unnoticed and therefore, you cannot explain nor predict it. It may seem that establishing an obvious causal link between thoughts and their subsequent events is relatively difficult.

People get exactly what they choose. Actually, man occupies a tiny niche in this infinite space. Our world is populated with millions of living organisms, and each and every one of them makes its own contribution to the formation of reality.

Each creature has its own parameters of thought waves. Not to mention the Spirit that penetrates everything in existence and which we call God. Each creature has its own consciousness and forms the layer of its own world. Each person travels along his own life track. But at the same time all people live in one and the same world. The material world is one for everybody, but each person has his own manifestation of reality.

You are admiring the sights and the architectural beauty; you see the flower gardens, fountains, parks with little paths and the smiling faces of the wealthy townspeople. When you pass the garbage can, you see a homeless person. He is just like you, in the same world and in the same dimension. However, he does not see what you see.

You live on one life track, and he lives on another. Therefore, this world, as a materialization of reality is one for both of you. All material manifestations have an energy basis. The field of energy is primary, whereas all other physical manifestations are secondary. Rather, it is dispersed into space where it interacts with the surrounding energy field. Nowadays very few people would argue against this fact.

For convenience, as a parameter of thought waves, we can take their frequency, just as we measure radio waves. Whenever you are thinking about something, the frequency of your thought energy is tuned to a certain area in the space of variations. Energy has a complex structure and penetrates everything in this world. Energy parameters absorb the characteristics of thoughts. That way the energy that is going out is transformed into thought waves, which in turn convert a sector of the space of variations into a material manifestation.

When you think of something either good or bad, you radiate thought energy into the space of variations. If you have a hostile attitude towards the world, it will treat you the same way. If you are always whining, expressing your dissatisfaction with the world, there will be more and more reasons for you to be dissatisfied.

If your attitude towards the world is predominantly negative, then the world will be a terrible place to live in. The opposite is, of course, also true — a positive attitude is the most natural way of changing your life for the better. You get what you choose. That is reality, whether you like it or not. While your thoughts have more or less the same direction, you will find yourself on the same life track.

On that track, events follow a completely different script, in agreement with the parameters of your radiation. Every person, when presented with obstacles, reacts negatively, expressing dissatisfaction or becoming depressed. Thus, your thought waves relocate themselves onto a track where there will be even more obstacles.

As a result, life will roll faster and faster downhill. The process described above may seem beyond your control, but in fact, you are the one responsible for directing your energy of manifestation into problematic areas of the space of variations. While in reality, you get exactly what you chose. If you choose to fight obstacles — then you will have more than enough of them to fight. If you are preoccupied with thinking about problems, then they will always be there in your life.

You are directing your actions so that you can change the situation on your current life track, but you can never change a script in the space of variations. You are only able to choose another script. Not all thoughts can be manifested, and not all desires are fulfilled. And that is not because of the content of the thoughts, but rather because of their nature.

Simply to dream or to wish for does not yet mean to choose. You will find out what those conditions are and how you fulfill them in this book. There are an infinite number of life tracks, destinies, for each person in the space of variations. We have no reason to resent our destiny because we have been given the right to choose. Anyone can find everything they ever wanted in this world. Even in different areas of knowledge, the world appears to us just the way we want to see it.

For example, idealism claims that the world is an illusion, and the world agrees. Materialism claims the opposite, and the world again has nothing against that opinion. People argue among themselves, imposing their opinions on each other, while the world shows that they are all right in their opinions.

It is true that the fate of a man is already predetermined. Fighting the world around you so that you can change your destiny is a very difficult and unrewarding task. You can simply choose the variation that you like the most. Of course, this is all very strange and raises certain doubts.

There is no point in favoring a specific model if your only goal is to find some kind of absolute truth. Different mathematical models are able to represent the same physical phenomenon in different ways. Mathematicians can come to some sort of agreement amongst themselves, but philosophers and religious figures? Where is it located, this space of variations? Given our three-dimensional perception, we could say that the space of variations is everywhere and nowhere at the same time.

Imagine an infinite plane that does not have a beginning or an end, and on that plane live tiny two-dimensional people. Yet, nevertheless, we know that we need only to add a third dimension to this world model, and suddenly an infinite number of such flat planes can be created.

But on the other hand, is it easy for you to believe in the theory of relativity, which claims that an accelerating body increases its mass, reduces its size and slows down the passage of time through which the body moves?

It is yet impossible to test this claim first hand. The important thing is not whether we understand the theory or not, but the practical use that can be gained from this theory. It is rather absurd and trivial to argue about the advantages of a given model in infinite space. Try to picture the infinity of increasing distances, like outer space for instance. There, far off in the distance, are no boundaries.

The infinity of decreasing distances, strange as it may sound, has no limits as well. We can only observe a limited part of the visible Universe. Both the telescope and the microscope have their limitations. Infinity on a micro-level is not any different from infinity on a macro-level.

Bodies move through the cosmos at great speeds. Considering the relativity of space and time, we are able to consider each particle as a separate Universe, similar to our own. According to physicists, elementary particles can sometimes appear as waves and sometimes as particles. By moving further into the micro-world, the relative distances become similar to those in outer space, and the passage of time for the inner observer slows down once again. To an external observer, our Universe exists for one moment only, just like a particle that is born and extinguished into emptiness within seconds, whereas to us, the inner observers, our Universe has existed for billions of years.

When you are having your next sip of coffee, think about this: how many Universes have you just swallowed? Time, like space, is infinite. This goes for time that runs forward and for time that runs backward. Fragments of time can be as infinitely tiny, as they can be infinitely huge.

Any point on a time fragment can be considered a point of origin, on both sides of which lies infinite time. This infinity of worlds within worlds exists simultaneously. The center of the universe is located at any given point at any given moment, because the very same infinity surrounds each point from every possible side. And all possible events exist simultaneously for the very same reason the center of the universe is located at any given point.

This is difficult to imagine. But then again, it is impossible to take one look at the universe and see it all. No matter how far you imagine yourself moving in the universe, the same infinite space will surround you. There are, of course, even more confusing theories about the structure of our universe, according to which our visible universe is transformed into a finite sphere in fourdimensional space. Not being able to imagine all of this, we are forced to be satisfied with our own narrow point of view, pretending that we understand something.

But how come physical bodies are drawn towards each other? Based on the model of variations, man creates his own destiny. And nonetheless, the idea of destiny in Transurfing differs from the generally accepted view.

So what is the difference then? Just ask yourself this question: have you achieved much by fighting the world for your own happiness? Everyone has to decide for himself, whether to continue acting in the same way or try a different approach. After all, you can spend your whole life fighting and struggling and get absolutely nowhere. After all, all it ever does is manifesting your choices. But making a choice is not the same as wishing something, it is something quite different, and you are about to discover what it is.

Wishes are granted only in fairy tales. Summary Reality can be manifested in an infinite number of ways. Any world model represents but a fraction of the multiple ways in which reality can appear. Any branch of knowledge is based on a chosen aspect of the manifested reality. Your choice is always made into reality. The space of variations is an information field of what was, what is, and what will be.

The information field contains potential variations for any event. A variation consists of a script and decorations. The space of variations can be divided into sectors, each of which contains its own variation. The larger the distance between sectors, the greater the difference in variations.

Sectors with roughly similar parameters align themselves to form one specific life track. Material realization moves in space like a dense mass. Waves of thought energy materialize potential variations. Each organism makes its own contribution to the formation of material realizations. When the parameters of thought energy change, an organism moves to another life track. These structures will eventually begin to develop independently.

Pendulums create their own laws and make people obey them. How do we get out of the suggestion that sticks to us like glue? Rent yourself out. Everybody has more or less a sense of obligation, responsibility, necessity and guilt. All these structures are born and start to develop, when a separate group of people starts thinking and acting in the same way.

On the level of material realization, energy structures consist of people united by common goals and material objects such as buildings, constructions, furniture, equipment, technology and so on. But what is the process that enables structures, such as those mentioned above, to be formed? A structure is created when thoughts of a group of people are focused in one direction. Thus, the parameters of their thought energy become identical.

Thought energy of independent individuals merges into one flow. Hence, in the middle of the energy ocean, an independent information based energy structure is created that is called the energy pendulum. This structure starts living its own life, and makes those that took part in its creation obey its laws.

But why are these structures called pendulums? Because the higher and faster a pendulum swings, the more people — adherents — feed it with their energy. Every pendulum has its own characteristic frequency of vibrations. For example, you can make the swings go high up in the air only by applying a force of a certain frequency. That type of frequency is called resonance.

When there are no more adherents to swing the pendulum, it will stop and as an entity, it will die. You could say that in general all living beings that are able to radiate energy in one direction will eventually form an energy pendulum. Here are examples of pendulums that exist in nature and wildlife: colonies of bacteria, populations of living creatures, schools of fish, herds of animals, woodlands, prairies, ant colonies and so on.

Any structures consisting of living organisms that are of a relatively homogenous and well-ordered nature can form pendulums. And since every living organism represents an energy unit, it can also be considered a pendulum. So, when these pendulum units group together and start swinging in unison they create a group pendulum. It stands over its adherents like a separate and independent superstructure. It will make up rules for its adherents, in order to keep them together but also to attract new ones.

For example, a bureaucratic apparatus develops as a self-governing structure, independent of the will of its separate officials. Influential officials could, of course, make certain independent decisions, but these decisions cannot be in conflict with the laws of the system.

Otherwise, such an advocate would be rejected. One example of such a person is the energy vampire. Any pendulum is destructive by its nature. This is because it takes energy from its adherents and establishes power over them. Otherwise, the system will chew him up and spit him out. To break free from the pendulum and not suffer any losses as a result is usually a very difficult thing to do.

If a person is lucky, he will find his own place in the system, where he will feel like a fish in the water. Being an adherent, the person gives his energy to the pendulum, and the pendulum, in return, provides him with an environment where this person is able to live. The pendulum is no longer getting any energy from this adherent. This results in the pigheaded adherent being thrown out of the system or even destroyed. If a person is brought to a place that is far away from his most favorable tracks, then life in the structure of an alien pendulum turns into a living hell or simply into a depressing and boring existence.

Such a pendulum is nothing but destructive to the adherent, and the person falling under its influence loses his freedom. He has to live by the laws forced upon him and serve as a cog in a huge machine whether he likes it or not. Yet, a man can be under the patronage of a pendulum and achieve outstanding results. Napoleon, Hitler, Stalin and other similar figures were all favorites of destructive pendulums. When Napoleon was asked if he had ever been truly happy, he was able to number only a few days out of his entire life.

Pendulums use refined methods to attract new adherents that fly to them, like moths to a flame. People join the army and perish there. People enroll in educational institutions and, in vain, master professions that are not really theirs. People find jobs that feel alien, but that are supposedly prestigious. They work and find themselves swamped with problems. They bring strangers into their lives and end up suffering. The most dangerous thing for a person who has fallen under the influence of a destructive pendulum is the fact that the pendulum takes its victim away from those life tracks where he would find true happiness.

A pendulum tries to attract as many supporters as possible, so that it can receive as much energy as possible. A pendulum sets its group of adherents against all other groups Look at us!

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Indigenous peoples are being pressured to permit conversion of our economic systems into the capitalist framework of high productivity and profitability, which are not primary values that we share.

Lsma forex indicator But this is nothing compared to being a gang member, where your freedom and even your life could be taken away. We do not wish to interfere with your religion, but you must talk about practical things. As the federal government rescinded termination and implemented a self-determination framework for its dealings with tribal nations, there was an understanding that this had to include some restoration of land and stronger land tenure rights. Of course, different pendulums are destructive to different degrees. The old and familiar has already been proven to work through experience. While chasing the truth, people always wanted to understand the nature of the world they were living in.
The rustle of morning stars forex strategy 47
Forex in belarus 2014 And nonetheless, the idea of destiny in Transurfing differs from the generally accepted view. This results in the pigheaded adherent being thrown out of the system or even destroyed. Dreams do not come true. One of them is the wave of success or a coincidence that is fortunate for you personally. The magnificent nature of the preserve simply astounded me. But on the other hand, is it easy for you to believe in the theory of relativity, which claims that an accelerating body increases its mass, reduces its size and slows down the passage of time through which the body moves?


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