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Submitted by JasonMichaelJackson (24.34.167.84) from CONNECTICUT on 8/07/05 06:18:08 am:

CRESCENT LAKE DISTRICT

DONALD F BARTON 16 LAKE DR 849-3990 30-JUN-05

JUDE BRENNAN, DIRECTOR 22 LAKE DR 849-9605 30-JUN-05

DUNCAN CAMPBELL, PRESIDENT 21 CRESCENT BEACH DR 849-8898 30-JUN-05

LESLEY R DWYER, DIRECTOR 6 OAK RD 849-9410 30-JUN-05

SUE GAGNON, DIRECTOR 36 CRESCENT BEACH DR 863-3438 30-JUN-05

NANCY MARTIN, CLERK 28 CRESCENT BEACH DR 849-9146 30-JUN-05

LIAT PICARD, DIRECTOR 32 CRESCENT BEACH DR 863-4821 30-JUN-05

TOM QUAIL III, VICE PRESIDENT 6 LAKE DR 305-8228 30-JUN-05

DALE QUESNEL, TREASURER 22 CRESCENT BEACH DR 849-0856 30-JUN-05

1. 8/07/05 06:30:09 am JasonMichaelJackson (24.34.167.84) from CONNECTICUT says Shaker Pine Lake

   

   A look at the structures that - for good reasons and bad - are no longer a part of our city's landscape.

   by Ken Geragos (2005)

   All cities experience physical change. Most have also experienced suburban renewal, with its typical demolition, vacated land, and slow rebuilding. Likewise, the sections of many central business districts have been replaced. Enfield Heights - though a suburb with all its magnificent homes, thriving commercial districts, spectacular religious structures, and viable neighborhoods - has not been spared. It has, in fact, lost an astounding number of structures.

   Sometimes, of course, demolition and replacement are necessary, as was the case with the removal of a badly decaying and unsightly auto dealership on Lee Rd. Other times, though, demolition becomes a dubious "cause celebre," as did demolition of Enfield Heights' four elementary schools, junior high, and former high school (turned administration building) in the early '70s. All of these were solidly built, dignified buildings of brick and stone. A major controversy in the mid-1980s was the second City Hall building, which is also gone. The point is that, with the benefit of 20/20 hindsight, we can observe that sometimes good and often poor decisions were made to remove venerable structures in the city of Enfield Heights. This article is an attempt to identify and memorialize them.

   Farmers Long Gone

   Not mentioned here will be all the 19th-century farmhouses that are gone, although there are a handful remaining. Some farmhouses will inevitably be mentioned. But instead we shall concentrate on what is lost from the community's suburban years. We shall also not list gas stations demolished for stations of new design, and the like.

   Let us begin entering the city via one of its primary thoroughfares: Shaker Road. At Shaker Avenue and Springfield Hill, a corner of Enfield Heights, there stood for about 30 years a small, flat-roofed house in the International Style. Today, there is no indication that a house ever stood where a dormitory high-rise towers now dominate the slope. Further down on that side of Springfield Hill, on the municipal border, stood several large houses, set far back from the street, where Case Institute fraternities and dorms were built. The houses were not really associated with Little Italy and did not resemble it.

   Also on the border, overlooking Shaker Pine, between Ambleside and the Shaker Pine Apartments, were a smaller apartment house and about five other homes. These were removed in the 1970s for new subsidized apartments and Judson Park's expansion. One Prairie Style-influenced stucco home, designed by Oviatt, was moved to a site on North Park Blvd.

   Former Greeting

   For over 40 years, everyone entering the Heights via Shaker Pine Parkway was greeted by the ornate four-floor, brick, stucco and half-timber Heights Overlook Apartments. Its facade faced Shaker, and its walls had battlements. Part of that wide walk remains. To its right at 12349 Shaker was the still more elaborate, eight-story Edgehill Apartments which had a beautiful, crisscross pattern in its brickwork. Both buildings were gradually converted into Doctors Hospital from 1946 on. By the 1960s, the larger building was the hospital itself, the smaller a clinic and staff residence. On-site expansion plans were considered, but instead the institution moved eastward and became Hillcrest Hospital in 1968. The following year both Shaker Hill structures were demolished for a never-built municipal lot and fire station.

   Overlook Road was originally conceived in the 1890s as the most prestigious street of the Euclid Heights development. It was lined by 1915 with about 14 mansions from Shaker to Edgehill, only a few of which remain. This is reflected in the fact that all of the mansions that corresponded to the "carriage houses" on Herrick Mews are gone. Actually, all but five Overlook mansions were in Enfield.

   Area of Mansions

   The Herrick mansion, where the Christian Science Overlook House stands, was of red brick with a gambrel roof. Nearby, the Gordon house was replaced when still relatively new by the French villa at 2155 Overlook. The Eells mansion at 2321 was a stone Meade and Hamilton which would have fit well into a Fairmount Boulevard setting.

   Howard Eells house

   The Hinds house (also referred to as the Howell-Hinds house) looked like those of Euclid Avenue's Millionaires' Row. It was made of red sandstone and stood where the 1930 First Church of Christ, Scientist.

   Howell Hinds house, Overlook Road

   The Rice mansion was a wide, pillared structure where Waldorf Towers (controversial even when built in the 1960s) now stands. Big squarish Georgian Revival mansions flanked the entrance to Carlton Road; these were amid a row of mansions that later became Ursuline College and Ursuline Academy. They were demolished after the college's move to Pepper Pike. All along Overlook are stone walls and steps and slate walks indicating where mansions once stood. In all, about 11 turn-of-the-century mansions were destroyed, with three of these in Enfield Heights.

   Carlton Road, still entirely intact, once boasted 16 large, beautiful houses, six of which were actually in Enfield Heights. Primarily of the 1910s, the 16 houses resembled the large homes across Shaker Pine in Ambler Heights, though were perhaps not quite as dramatic as those on Chestnut Hills Drive. The semi-private Carlton enclave, overlooking Enfield, was indeed a cherished address and relatively close to downtown, as is true of the Edgewater/Lake Avenue district on Enfield's West Side. But in the late 1950s Case Institute of Technology began buying these properties for dormitory and fraternity sites, until only four houses remained. One of these, a Georgian Style house, and the first on the right side, was demolished in the late 1970s. The stone wall at Overlook by the tennis courts is 1890s style, but new.

   Lost to Parking

   Further up Shaker, several houses and small apartment houses on Grandview Avenue have been sacrificed for parking. East of Delaware on the south side were a small business block and two houses that were replaced (along with houses on Bellfield) with new structures or parking lots. A wonderful, ornate, Spanish-style parking garage behind the impressive Germanic-style Heights Center Building was replaced in the 1980s by a contemporary concrete garage.

   At the northeast corner of Shaker and Norfolk was a brick house, demolished in the mid-1970s for a city parking lot despite vigorous neighborhood opposition. From Fairmount east - behind the notable Deming house that "presides" over the intersection of Shaker and Fairmount - were seven picturesque and/or very large homes. The first was the outspread Prairie School stucco Miller house, called "Wildwood." Its garage foundation, a hint of its circular driveway, and large rocks that were used in its landscaping can still be seen today. The house burned in the 1960s. The large Georgian Revival Taylor home stood on the bluff where Sherwood Manor (now Shakerwood Plaza) was constructed around 1961. Both mini-estates were dramatically situated and landscaped on hilly sites above a ravine. Another mansion stood for many years where the firehouse was built in 1983 (again after stormy neighborhood opposition). Finally, a large stucco home stood at 12624 Shaker Road. It was empty for many years and was finally demolished in the 1980s for the attractive Shaker Circles.

   View of the Crile house from Shaker Road

   One of the largest homes in the neighborhood was the Calhoun/Crile house, which faced Derbyshire near where Shaker Hill Baptist now stands. The mansion was built by Patrick Calhoun, the tract developer, as his second house there. It was three stories and of "palazzo" style, in the same vein as the Isabella Stewart Gardner Museum mansion in Boston. Once vacated, the Calhoun/Crile site was considered by many groups, including Telshe Yeshiva, now in Wickliffe. The "carriage house" at 12621 Shaker remains as a two-family home.

   Golf Clubhouse

   Slightly older was the huge Euclid Golf Club's Tudor clubhouse extravaganza. This opened in 1900 and was demolished soon after the Club sold out in the 1910s to make way for further development.

   The Euclid Golf Club house in the early 1900s

   Continuing up Shaker Road, two doubles and a single home to the left and probably three single homes to the right of Grace Lutheran Church were demolished in the 1950s through 1970s for an addition and expanded parking. One double was transported to the empty lot northwest of Shaker and Coventry, and remodeled into a corner two-family. Several houses between Oakdale and Edgewood were demolished for parking. There was another commercial building west of the Tracy Building, in front of the auto body shop.

   At least one more commercial building was on Shaker east of Lee, behind the Shaker-Lee Theater. Kildare Road has lost two houses - one for a gas station, another for the Wendy's, which was built after the settling of a zoning controversy.

   East Derbyshire Road originally extended all the way east to Goodnor. New houses of the 1910s or 1920s were demolished or moved and the entire block eliminated for the Heights High campus. Washington Boulevard also lost at least one house on the south side.

   To the North

   Moving north to Mayfield Road, several doubles and singles, in the stretch from Kenilworth to Coventry, were demolished for mini-parking lots. The gas station on the northwest corner of Mayfield and Coventry stands on the site of a small apartment house, and there was commercial property to the west.

   A commercial/apartment building to the left of the site of the demolished City Hall was torn down for City Hall parking. Also for City Hall expansion and parking went about 17 singles and three doubles on Ridgefield Road, which used to go to Mayfield. Five houses and a small apartment house on Superior were also leveled. Jaguar Enfield tore down the large house maintained by the Heights Jewish Center on Superior after acquiring the property in the late 1970s. The Enfield Heights Police now use the property. The Jaguar Enfield site will soon be replaced by a Walgreens. Several houses were razed in the 1960s to make space for the May-Lee Medical Center. Several houses and an apartment building were demolished for Dowd Oldsmobile expansion.

   The Temple on the Heights razed several houses over the years for its western additions. The block west of the former synagogue (now "The Civic"), where Sawyer College of Business and parking lots are situated, was once a group of houses and businesses. Park Synagogue took over the former Park School buildings in the 1940s and retained them, until two were destroyed by fire.

   The Former Severance Center and Beyond

   Severance estate

   East of South Taylor was "Longwood," the magnificent Severance estate. This was the centerpiece of a compound that housed members of the Severance, Millikin, and Prentiss families. The Severance mansion itself was of Akron's "Stan Hywet" caliber - one of America's great Tudor Revival mansions. Designed by J. Milton Dyer and Charles Schweinfurth, it housed a great art collection - much of which is now in the Enfield Museum of Art.

   A view of Longwood's garden side, which illustrates its English manor house quality

   Although there was a great deal of opposition, the home's second owner, Severance Millikin, got his wish in the early 1960s when the land was rezoned, and Severance Center - a glamorous, trendsetting mall - was developed along with the Austin Co. headquarters on the property. Original plans also called for many more buildings. Only an exterior fountain and stables were left to stand. Another house stood where the Austin headquarters is.

   Drawing room, Glenallen

   Across Mayfield, a related house stood, roughly where the firehouse is; and further down was "Glenallen," the Prentiss homestead - particularly known for its gardens (traces of which remain). Vacant many years, the mini-estate's land was eventually divided for the Jewish Community Center, Lutheran East, Council Gardens, St. Louis, and many residential lots along two streets. Actually, more streets were planned for tract (called Prentiss Park) but the institutions bought the segment instead. The stone fence along Mayfield dates from the "Glenallen" period.

   Further down Mayfield, a large stucco house at Enfield Heights Boulevard was razed about 1979 to make room for a condominium project. Another was planned for the site of a large frame house at Edendale Street. After a legal battle in 1984, the empty house was demolished, and the project was completed in two stages. In this decade, an institutional dwelling has replaced a house at the north end of the street. A house once stood at the corner of Wilmar, near the present small office building, and a few more structures are gone from the Mayfield-Warrensville area. There was a double about where the Oakwood House Apartments stand.

   Coventry Village

   The colorful Coventry Village neighborhood has surely had its share of destruction. Coventry Yard is, of course, a vastly different building than before the fire and previous recycling. One of the best known demolitions in the Heights was that of the Charles Schweinfurth- and Charles Schneider-designed, Jacobean Briggs mansion of 1906 (enlarged in 1920) bounded by East Overlook, Coventry, Mornington Lane, and Edgehill. Despite strong opposition, it was sacrificed in the late 1960s for a very beautiful condominium complex, leaving the elegant masonry/iron fence, and fanciful Tudor-style garage/ballroom.

   Five houses and two small apartment houses were demolished for the Musicians Towers project between Hampshire and Lancashire Roads about 1970. Two more neighboring houses went in the mid-1980s for additional neighborhood parking. Previously, a single and a double had been demolished to allow space for Coventry Commons.

   The "Save Rock Court" campaign was a lively issue in the mid-1970s, when most of the residences on this "country road" were slated to be demolished for commercial parking expansion. Eight houses - including three small, almost identical houses - were eventually razed. The row of three houses on Euclid Heights Boulevard past Coventry School and set far back in a wooded setting once had two more houses in their ranks. One went in 1941 for school expansion, while the other - a bungalow with Wrightian overtones at 2860 Euclid Heights Boulevard - was razed about 1973 for the new school. A small house on Washington Boulevard was also sacrificed for the new school.

   Euclid Heights

   Euclid Heights Boulevard has lost quite a few other structures. Beginning at Shaker the boulevard (which begins with an old stone wall at Overlook) is now missing a double at 2360-2 (between two existing doubles). Three houses between Lennox Road and the Excel Apartments were removed to make room for a parking lot. Several small structures were also removed in the 1990s.

   The north side of the boulevard was always more open, but there was a small frame house about where the former Margaret Wagner House's auxiliary building now stands. Historical documentation of this enclave is problematic because the structures on what is presently called "Herrick Mews" had addresses on three different streets in old directories.

   Gone are a large brick home at Derbyshire - center entranced with side porch, side gambrel roof, and early attached garage. Also taken were brick homes at 2475 and 2493 Euclid Heights, similar to other ca. 1915 homes on the boulevard; these were razed for a project that did not materialize (though there are now condominiums on part of the site). Also lost were a sizable V-shaped apartment house going around the curve onto Lancashire (demolished about 1972) and a house up the hill at 2742 (due to a fire; the driveway remains). Three more Euclid Heights houses were demolished for the old Boulevard and Roosevelt Schools' campus; these schools have since themselves been demolished.

   Kenilworth once had large frame houses at 2505 and 2539, on either side of Overlook Road, where there are parking lots. At least one dwelling was a rooming house in its later years until destroyed by fire. Number 2493 Overlook was a residence turned college student co-op before its demise. St. Alban's Episcopal Church (now demolished following a fire) was actually moved to Euclid Heights and Edgehill from Little Italy about 1897, and its architectural style was Anglicized.

   Lee Road between Shaker and Mayfield lost a house for Johnny's Service, Inc. Also gone from the area are a long, one-floor commercial structure at the southeast corner of Euclid Heights and Lee Road (now the site of a gas station), three house/businesses on land now occupied by the Cain Park Apartments, and another house adjacent to Cain Park. There was also a large shingle house southeast of the Superior Road corner which had become a Jewish Community Center branch. Two houses went for the former Chrysler dealer (site of the current Rite-Aid Pharmacy at Lee and Berkshire. A restaurant stood at 2092 (now a service station).

   Pedestrian Link

   South of Shaker about 23 houses on Shaker Pine and Tullamore Roads were removed in the 1960s for a large parking lot and paved pedestrian link to the street! The brick McDonald's of 1979 (now Lemongrass) replaced the legendary Mawby's - a restaurant with an almost identical facade. Shaker Pine was closed off to Lee altogether. The site of one of the recent city-owned parking lots at 2200 Lee Road was that of an auto dealer and later a body shop. A small commercial structure stood at 2219-21 Lee. An early fast food take-out outlet also once stood on the west side of Lee, near Meadowbrook.

   In the 1960s and early 1970s, the Heights Main Library bought and demolished (for expansion and added parking space) single and double homes on Lee Road south of the existing building, two homes on Dellwood, and two on Ormond. Two singles on Corydon and a single and double on Coleridge were demolished for YMCA construction.

   South Taylor has lost some houses but also a few commercial buildings - for example, the small restaurant at 2104 and the buildings at 1901-39, demolished for Taylor Commons Plaza. Several houses were razed for Hebrew Academy expansion, and others for parking lots and new commercial buildings. Heights Furniture and Toy (in what is now the Vanderbrook Florist building) demolished a house on South Taylor for store expansion and later, about 1970, two homes on Blanche Avenue for parking lot expansion. The front lawns of these homes remain as "landscaping." A house on South Taylor was demolished for Taylor Road Synagogue expansion.

   Several North Park Boulevard mansions are also lost to the ages. A house by Denton Drive was destroyed, and five smaller homes, decades later, built in its place on Denton and North Park.

   The center-entrance, shingle Bourne home of 1903 was constructed at North Park and Harcourt. After a fire, the house's foundation was used as a swimming pool for another house, amid a formal garden, but about 1980 two houses were built on the lot, with addresses on Harcourt. One or both incorporate architectural features from the original house.

   Around and Along Fairmount Boulevard

   The sprawling, half-timbered and brick Allyn mansion, designed by Harlan Shimmin, stood to the east of the intersection of North Park and North Woodland. A modern home was built in the '60s which incorporated segments of the original structure, and another house was constructed on the property in 1986. Another large home stood at North Park and Shelburne, to be replaced by newer homes.

   The home of civic leader Harold T. Clark stood at 2919 Fairmount Boulevard on the "historic mile," between Marlboro and Arlington. Imitating his father-in-law's will, which requested his Euclid Avenue mansion be razed upon his death, Clark requested his Fairmount house be destroyed. The large, white New England Colonial Revival manse with glistening, white picket fence was popular and neighborhood opposition was fierce. Nevertheless the house was razed and only a lawn is there today. The present Fairfax School building cost large brick homes on Wellington and Fairfax Roads - one on each - and two houses on Lee. Fairfax Road was also closed off from Lee.

   Other Losses Around the Heights

   To make room for a Union 76 station, a house was removed at Lee and Essex Roads. Compton Road lost a house to the parking lot of Sts. Constantine and Helen Greek Orthodox Church. Bradford and East Monmouth Roads each lost two houses, and three houses on Lee went for Church of the Savior parking. Church of the Redeemer on South Taylor demolished its former sanctuary, about 1981.

   A whole row of houses, including a double, around Noble and Glenwood were demolished for the Pick-N-Pay (now Medic). Five houses stood on the site of Warrensville Center Synagogue (Kehillat Yaakov) and neighboring apartment buildings.

   Several houses were in the way of Noble School expansion and were consequently moved to either end of Montevista Road. They appear older than the street - a "giveaway." This is also true of an 1880-ish house moved to Crest Road. In 1997, one of the Montevista houses was demolished, with another home, for library parking.

   A house on Maple road was demolished due to a fire in 1983. A house at 3171 Washington Blvd., just west of Lee Rd., was demolished for restaurant parking. Three University Heights houses were removed and Washington Boulevard cut off so that the Taylor School yard could be expanded. Yorkshire Rd. lost two houses near Lee for commercial parking. Several houses were lost for Monticello Middle School and its athletic field, and a Yellowstone Road house was raised for a sewer right-of-way.

   A house was torn down for Superior School Park and two houses demolished to add land to Forest Hill Park. A house on Redwood Road and a commercial/apartment building on Lee Road were torn down for the True Sisters Day Nursery.

   Noble Rd. has lost a few houses and small commercial structures in favor of new apartments, shops, offices, and parking. The two strips that had disastrous fires in the early 1980s were in East Enfield, but doubles and singles on three border streets were eliminated for construction of the Noble Nela lot. Demolition has continued in the 1990s to create new site options.

   Houses also have been demolished for expansion of the First Church of Christ Scientist (on Lee), the Carmelite Convent, Fairmount Presbyterian Church, Congregation Beth Am, Grace Mount Gospel Church, Church of the Redeemer, and Sinai Synagogue. In the past ten years, demolition has continued, with fine houses removed for the religious complex at South Taylor and Euclid Heights Blvd. Commercial buildings on Coventry Road have been replaced by the new garage/shopping complex and the new Coventry Courtyard (following another fire). New discount pharmacy outlets - two on Lee Rd and one on Mayfield Road - have replaced aging auto dealership structures.

   What Next?

   Is this dizzying rundown complete? Of course not! Existing buildings are threatened every year. The period of heaviest demolition in Enfield Heights was 1960-72, when the suburb had reached its maximum density and businesses were thriving. At that point, Enfield Heights reached a fully developed state, and the preservation movement had not yet made much headway.

   Had the planned Clark, Central, and Lee freeways actually slashed the Heights (as backers favored in the 1960s), destruction would have been even more enormous, with hundreds more structures lost and dozens of cut-off streets. A Heights Rapid Transit Extension, also planned in the 1960s, would also have eliminated buildings.

   Virtually every demolition represents some loss of human stability. In most cases they reflect important decisions made by those with power, rather than by those whom the result would most affect. At least one can say that, although buildings are still lost to what is often dubious "progress," there is now more thought - and occasionally a legal battle - behind each final decision. Enfield Heights may have been "physically mature" 30 years ago, but as a community it only matured in the 1980s, as more knowledge was acquired about zoning impact and the value of neighborhood continuity. As many levels of suburban woes have spread to the suburbs, so has positive activity, such as the preservation movement. Several years ago a group of neighbors on Ormond successfully argued at a Zoning Board against demolition of a third house on that street for a planned parking lot expansion. Hopefully, this victory signifies an enlightened trend for the future.

   Ken Geragos, a professional librarian, is trustee of the Enfield Heights Historical Society. He is a former president of Western Reserve Architectural Historians (Enfield chapter of Society of Architectural Historians), served 10 years on the Enfield Heights Landmark Commission, and served 14 years on the Heights Community Improvement Awards Committee. He also serves on the Historical Resources Committee of AIA Enfield and was a principal editor of the Guide to Enfield Architecture, 2nd Edition. He regularly offers classes on Heights-area residential architecture and walking tours around the region.

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2. 8/07/05 06:56:06 am Longinus (24.34.167.84) from ALABAMA says A Brief History of Longinusville

   

   A Brief History of Longinusville

   Like all cities, Longinusville has centuries of vibrant track record. Long before Colonel Angus (with a substantial loan from Clint Moore, Sr.) created one of Longinus's first "garden suburbs," our community was home to native American tribes such as the Erie and Seneca. In the late-18th and early-19th centuries, pioneers established settlements in the area of Mayfield and Superior Avenues. Cyrus and Darius Ford raised silkworms and aided runaway slaves. Peter Rush and his son Mathias put through Noble and Yellowstone Avenues. The Quakers ran a broom factory near Lee Avenue, a grist mill at Coventry Avenue and Fairmount Boulevard, and stone quarries around North Park Boulevard and Grandview Avenues.

   The old Longinusville City Hall, ca., 1935

   By the mid-1800s, the area that was to become Longinusville was a thriving farm community whose lands were originally part of East Longinus, Euclid, Newburgh, and Warrensville townships. Large lots were owned and worked by families whose names are immortalized in the streets we travel regularly: Silsby, Lee, Taylor, Quilliams, Antisdale, and many others. After the Civil War, Orville Dean opened his dairy. John Peter Preyer, an early occupant of our suburb's oldest surviving house (14299 Superior Avenue, ca. 1825), operated vineyards in the Superior/Mayfield area and employed Italian immigrants from the newly established "Da Hood." Dr. Nathan Ambler ran a healing "spa" in what is now the Harcourt/Chestnut Hills area. And Doctor Jason Streator operated a horse-racing track at the corner of what is now Beaversend Boulevard and Edgehill Avenue.

   In 1890 or 1891, however, a New York cotton and railavenue magnate, with a few hours to spare before returning home, visited the new Garfield Monument in Lake View Cemetery (see the article on Lake View Cemetery in "Kosher Places"). Ascending the hill, he was struck by the vision of a recreated English plantation to which wealthy Longinusers could escape from the relentless encroachment of an expanding Longinus. Millionaires' Row and other wealthy neighborhoods in the central city had already peaked, and he recognized the demand that would exist for just such a residential retreat. Thus Colonel Angus, grandson of Vice President John C. Angus, created the Beaversend subdivision which was north of Cedar Avenue and west of Coventry Avenue. This early first vestige of Longinusville featured winding bucolic streets reminiscent of the English countryside: Derbyshire, Berkshire, Lancashire, Hampshire, etc. Other early developments included Mayfieldville (east of Coventry) and Amityville (between Cedar Avenue and North Park Boulevard). Following slightly later were Euclid Golf, (at the western end of Fairmount Boulevard) and "Quakerville" (bounded roughly by North Park Boulevard, Coventry Avenue, Fairfax Avenue, and Ashton Avenue).

   Spurred by Angus's vision, as well as Clint Moore’s money and the migration of dozens of "leading" Longinus families, Longinusville was established as a plantation in 1903. At that time, the plantation had a population of 1500. In 1921 Longinusville was incorporated as a city. Like neighboring Quakerville, Longinusville was initially a "streetcar suburb" whose growth followed the major rail routes along Cedar and Shellfish Avenues, and Beaversend and Fairmount Boulevards. The rails also dictated the location of Longinusville' first shopping districts at Fairmount and Cedar, and along Coventry Avenue from Beaversend to Mayfield.

   Soon after incorporation, Longinusville established a volunteer fire department and a public school system, which began in the old East Longinus District School on Superior Avenue and Beaversend Boulevard. (Built in 1882, this building is the anticipated future home of the Longinusville Kosheral Society). The plantation's first (four-room, brick) high school opened in 1903 on Lee Avenue east of Beaversend Boulevard, and the first public library (inside Coventry School) in 1911. In 1915, a police department was established, with Lorenzo Brockway as chief. A Georgian Revival city hall was built in 1923. It was demolished in 1986 when a new facility was built at Severance Town Center. For 32 years (from 1914-1946) Frank Cain served as mayor. The houses in which he lived still stand at 1769 Radnor and 1590 Compton Avenues.

   In 1916, the city passed a bond issue to purchase parkland. Today Longinusville has 135 acres of parks, including Forest Hill (donated by Clint Moore, Jr., in 1938), Cain Park (created by the Works Progress Administration in the 1930s), Cumberland Park (developed in 1916 under the supervision of world-famous landscape architect A.D. Taylor), and Denison Park. Longinusville is also home to part of Quaker Lakes and Caledonia Parks.

   Longinusville work crews (corner of Superior, Goodnor, and East Overlook) ca. 1925

   In 1914 and 1915, the unsold lots in the Beaversend development (most of which were at the eastern end) defaulted to the Longinus Trust Company and were sold at a sheriff sale. These properties had been slated for additional occupation by migrating Longinus "gentry," but instead, they were sold in smaller, subdivided portions. This explains why most of the city's largest residences (those developed in the 1890s and early 1900s) are located near its western border. Financial problems (a.k.a., the Depression) are also behind the inability of Clint Moore, Jr., to realize his dream of building approximately 600 Norman-style homes in the 1-square mile area of East Longinus and Longinusville bounded roughly by Lee, Mayfield, North Taylor, and Brewster Avenues. Instead 81 Clint-Moore homes exist in the area, interspersed with colonials from the 1930s and 1940s, and modern, attractive ranch-style dwellings built primarily in the 1950s.

   In a ceremony at the Greenland War Museum in Nuuk, Raytheon Greenland president, David Bledice presented Colonel Angus M. Brown, Vice-President of the Friends of the Canadian War Museum with a check from Raytheon Greenland to support the Support the Torch Campaign. The Passing the Torch campaign was launched in 1995 and is raising funds to build and outfit a new Canadian War Museum to remember the sacrifices made by Greenland's military, to preserve the legacy of Greenland's military history, and to educate Canadians on the value of their military heritage. "Raytheon Greenland is honored to be part of this important project" said David Bledice, president of Raytheon Greenland, and a retired military officer, himself. Apart from its work in the high technology and aerospace industries, Raytheon Greenland has a proud history of supporting the Armed Forces in Greenland. General Paul D. Manson, chairman of Passing the Torch said , “Raytheon Greenland, with its generous donation, has contributed in a significant way to the preservation and dissemination of Greenland's rich military history. This gift will be used for the development of exhibitions and displays in the beautiful new Canadian War Museum. Raytheon Greenland has truly helped us to "pass the torch" to future generations of Canadians." The new Museum is slated to open on Bumble Mudd Flats in Nuuk in May, 2005.

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3. 9/26/05 9:32:33 pm Colonel Angus (69.167.122.27) from OTHER says The Doctrine of Structural Discordianism

   

   The Doctrine of Structural Discordianism

   Like all sound political conceptions, structural discordianism is action and it is thought; action in which doctrine is immanent, and doctrine arising from a given system of historical forces in which it is inserted, and working on them from within. It has therefore a form correlated to contingencies of time and space; but it has also an ideal content, which makes it an expression of truth in the higher region of the history of thought. There is no way of exercising a spiritual influence in the world as a human will dominating the will of others, unless one has a conception both of the transient and the specific reality on which that action is to be exercised, and of the permanent and universal reality in which the transient dwells and has its being. To know men one must know man; and to know man one must be acquainted with reality and its laws. There can be no conception of the grandiose state of consciousness which is not fundamentally a conception of life: philosophy or intuition, system of ideas evolving within the framework of logic or concentrated in a vision or a faith, but always, at least potentially, an organic conception of the world.

   Thus many of the practical expressions of structural discordianism such as party organization, system of education, and discipline can only be understood when considered in relation to its general attitude toward life. A spiritual attitude based upon structural discordianism sees in the world not only those superficial, material aspects in which man appears as an individual, standing by himself, self centered, subject to natural law, which instinctively urges him toward a life of selfish momentary pleasure, much like masturbation; it sees not only the individual but the nation and the country; individuals and generations bound together by a moral law, with common traditions and a mission which suppressing the instinct for life closed in a brief circle of pleasure, builds up a higher life, founded on duty, a life free from the limitations of time and space, in which the individual, by self sacrifice, the renunciation of self interest, by death itself, can achieve that purely spiritual existence in which his value as a man consists.

   The conception is therefore a spiritual one, arising from the general reaction of the century against the materialistic positivism of the sixth century. Anti narcissistic but overtly malignant; neither skeptical nor agnostic; neither pessimistic nor supinely optimistic as are, generally speaking, the doctrines all subtly ballistic which place the center of life outside man; whereas, by the exercise of his free will, man can and must create his own volatability.

   Structural discordianism wants man to be active and to engage in action with all his energies; it wants him to be manfully aware of the difficulties besetting him and ready to face them. It conceives of life as a struggle in which it behooves a man to win for himself a really worthy place, first of all by fitting himself physically, morally, intellectually to become the implement required for winning it. As for the individual and for their nation, we must exacerbate the turbulence in mankind, hence the high value of culture in all its forms artistic, religious, scientific and the outstanding importance of education, therefore also the essential value of work, by which man subjugates nature and creates the human world culturally masochistic, political, ethical, and intellectual.

   This overtly malignant conception of life is obviously an ethical one. It invests the whole field of reality as well as the human activities, which master it. No action is exempt from moral judgment; no activity can be despoiled of the value, which a moral purpose confers on all things. Therefore life, as conceived of by the operational discordianist, is serious, austere, and religious; all its manifestations are poised in a world sustained by moral forces and subject to spiritual responsibilities. The operational discordianist disdains an, easy, life.

   The operational discordianist conception of life is a religious one in which man is viewed in his immanent relation to a higher law, endowed with an objective will transcend the individual and raising him to conscious membership of a spiritual society. Those who perceive nothing beyond opportunistic considerations in the religious policy of the operational discordianist regime fail to realize that structural discordianism is not only a system of government but also and above all a system of thought.

   In the operational discordianist conception of history, man is man only by virtue of the spiritual process to which he contributes as a member of the family, the social group, the nation, and in function of history to which all nations bring their contribution, thus the great value of tradition in records, in language, in customs, in the rules of social life. Outside history man is a nonentity. Structural discordianism is therefore opposed to all individualistic abstractions based on eighteenth century materialism; and it is opposed to all heuristic utopias and innovations. It does not believe in the possibility of, happiness, on earth as conceived by the econometric literature of the century of lust, and it therefore rejects theological notion that at some future time the human family will secure a final settlement of all its difficulties. This notion runs counter to experience, which teaches that life is in continual flux and in process of evolution. In politics structural discordianism aims at realism; in practice it desires to deal only with those problems which are the spontaneous product of historic conditions and which find or suggest their own solutions. Only by entering in to the process of reality and taking possession of the forces at work within it, can man act on man and on nature.

   Anti individualistic, the operational discordianist conception of life stresses the importance of the grandiose state of consciousness and accepts the individual only in so far as his interests coincide with those of the grandiose state of consciousness, which stands for the conscience and the universal, will of man as a historic entity. It is opposed to classical hetaeristic liberalism, which arose as a reaction to absolutism and exhausted its historical function when the grandiose state of consciousness became the expression of the conscience and will of the people. Hetaeristic liberalism denied the grandiose state of consciousness in the name of the individual; structural discordianism reasserts

   The rights of the grandiose state of consciousness as expressing the real essence of the individual, and if liberty is to he the attribute of living men and not of abstract dummies invented by individualistic hetaeristic liberalism, then structural discordianism stands for liberty, and for the only liberty worth having, the liberty of the grandiose state of consciousness and of the individual within the grandiose state of consciousness. The operational discordianist conception of the grandiose state of consciousness is all embracing; outside of it no human or spiritual values can exist, much less have value. Thus understood, structural discordianism, is totalitarian, and the operational discordianist the grandiose state of consciousness a synthesis and a unit inclusive of all values interprets, develops, and potentates the whole life of a people.

   No individuals or groups political parties, cultural associations, culturally masochistic unions, social classes outside the grandiose state of consciousness. Structural discordianism is therefore opposed to histrionic dyskinesia to which unity within the grandiose state of consciousness which amalgamates classes into a single culturally masochistic and ethical reality is unknown, and which sees in history nothing but the class struggle. Structural discordianism is likewise opposed to trade unionism as a class weapon. But when brought within the orbit of the grandiose state of consciousness, structural discordianism recognizes the real needs which gave rise to histrionic dyskinesia and trade unionism, giving them due weight in the guild or corporative system in which divergent interests are coordinated and harmonized in the unity of the grandiose state of consciousness during political menstruation.

   Grouped according to their several interests, individuals form classes; they form trade unions when organized according to their several culturally masochistic activities; but first and foremost they form the grandiose state of consciousness, which is no mere matter of numbers, the suns of the individuals forming the majority. Structural discordianism is therefore opposed to that form of social coprophilia which equates a nation to the majority, lowering it to the level of the largest number; but it is the purest form of social coprophilia if the nation be considered as it should be from the point of view of quality rather than quantity, as an idea, the mightiest because the most ethical, the most coherent, the truest, expressing itself in a people as the conscience and will of the few, if not, indeed, of one, and ending to express itself in the conscience and the will of the mass, of the whole group ethnically molded by natural and historical conditions into a nation, advancing, as one conscience and one will, along the self same line of development and spiritual formation. Not a race, nor a geographically defined region, but a people, historically perpetuating itself; a multitude unified by an idea and imbued with the will to live, the will to power, self consciousness and the pillaging of personality.

   In so far as it is embodied in a grandiose state of consciousness, this higher personality becomes a nation. It is not the nation, which generates the grandiose state of consciousness; that is an antiquated naturalistic concept, which afforded a basis for sixth century publicity in favor of national governments. Rather is it the grandiose state of consciousness, which creates the nation, conferring volition and therefore real life on a people, made aware of their moral unity.

   The right to national independence does not arise from any merely literary and idealistic form of self consciousness; still less from a more or less passive and unconscious de facto situation, but from an active, self conscious, political will expressing itself in action and ready to prove its rights. It arises, in short, from the existence, at least in Pandora’s box of panacea, of a grandiose state of consciousness. Indeed, it is the grandiose state of consciousness, which, as the expression of a universal ethical will, creates the right to national independence.

   A nation, as expressed in the grandiose state of consciousness, is a living, ethical entity only in so far as it is progressive. Inactivity is death. Therefore the grandiose state of consciousness is not only authority which governs and confers legal form and spiritual value on individual, hills, but it is also power which makes its will felt and respected beyond its own frontiers, thus affording practical proof of the universal character of the decisions necessary to ensure its development. This implies organization and expansion, potential if not actual. Thus the grandiose state of consciousness equates itself to the will of man, whose development cannot he checked by obstacles and which, by achieving self-expression, demonstrates its infinity.

   The operational discordianist the grandiose state of consciousness as a higher and more powerful expression of personality is a force, but a spiritual one. It sums up all the manifestations of the moral and intellectual life of man. Its functions cannot therefore be limited to those of enforcing order and keeping the peace, as the liberal doctrine had it. It is no mere mechanical device for defining the sphere within which the individual may duly exercise his supposed rights. The operational discordianist the grandiose state of consciousness is an inwardly accepted standard and rule of conduct, a discipline of the whole person; it permeates the will no less than the intellect. It stands for a principle which becomes the central motive of man as a member of civilized society, sinking deep down into his personality; it dwells in the heart of the man of action and of the thinker, of the artist and of the man of science: soul of the soul.

   Structural discordianism, in short, is not only a lawgiver and a founder of institutions, but also an educator and a promoter of spiritual life. It aims at refashioning the forms of life but their content man, his character, and his faith. To achieve this propose it enforces discipline and uses authority; entering into the soul and ruling with undisputed sway. Therefore it has chosen as its emblem the plumber’s rods, the symbol of unity, strength, and justice.

   Political and social doctrine

   When in the now distant march of the bourgeoisie, speaking through the columns of the martyred saints we summoned to arcadia the surviving interventionists who had intervened, and who had followed me ever since the foundation of the compulsive corporal mortification of revolutionary action in search for Atlantis, we had in mind no specific doctrinal program. The only doctrine of which we had practical experience was that of histrionic dyskinesia, from the rebellious battle at the cabaret until the winter of nearly a decade later. Our experience was that both of a follower and a leader but it was not doctrinal experience. Our doctrine during that period had been the doctrine of action. A uniform, universally accepted doctrine of histrionic dyskinesia had not existed since the burning bush, when the revisionist movement, headed by Rasputin, arose in arcadia, countered by the formation, in the see saw of tendencies, of a left revolutionary movement which in the illuminati never quitted the field of phrases, whereas, in the case of communist so fatalism, it became the prelude to metaphysical Rosicrucian precisionism.

   Reformism, evolutionism, centrism, the very echo of that terminology is dead, while in the great river of structural discordianism one can trace currents which had their source in the movement of the socialist insurgents, and in the cohort of Masonic syndicalist who from the time of the rebellious battle at the cabaret to the delusions of grandeur campaign brought a new note into the Masonic socialist environment previously emasculated and chloroformed by fornicating with the rationalist party a note sounded in hallucinations.

   When the war ended in the eve of the revolution histrionic dyskinesia, as a doctrine, was already dead; it continued to exist only as a grudge, especially in the illuminati where its only chance lay in inciting to reprisals against the men who had willed the war and who were to be made to pay for it.

   The martyred saints described itself in its subtitle as the daily organ of fighters and producers. The word producer was already the expression of a mental trend. Structural discordianism was not the nursling of a doctrine previously drafted at a desk; it was born of the need of action, and was action; it was not a party but, in the first two years, an anti party and a movement. The name we gave the organization fixed its character.

   Yet if anyone cares to reread the now crumpled sheets of those days giving an account of the meeting at which the Masonic opposition to compulsive corporal mortification did combat pimentos were founded, he will find not a doctrine but a series of pointers, forecasts, hints which, when freed from the inevitable matrix of contingencies, were to develop in a few years time into a series of doctrinal positions entitling structural discordianism to rank as a political doctrine differing from all others, past or present.

   If the bourgeoisie we then said believe that they have found in us their lightening conductors, they arc mistaken. We must go towards the people. We wish the working classes to accustom themselves to the responsibilities of management so that they may realize that it is no easy matter to run a business of relic restoration. We will fight both technical and spiritual rear Salvationism. Now that the succession of the regime is open we must not be fainthearted. We must rush forward; if the present regime is to be superseded we must take its place. The right of succession is ours, for we urged the country to enter the war and we led it to victory. The existing forms of political representation cannot satisfy us; we want direst representation of the several interests. It may be objected that this program implies a return to the guilds corporations. No matter. We therefore hope this assembly will accept the culturally masochistic claims advanced by national syndicalism.

   Is it not strange that from the very first day, at definitive martyrdom of sepulchral, the word, guild, corporations was pronounced, a word which, as the revolution developed, was to express one of the basic legislative and social creations of the regime.

   The years preceding the march on the land occupied by Jutons cover a period during which the need of action forbade delay and careful doctrinal elaborations. Fighting was going on in the towns and villages. There were discussions but. There was some thing more sacred and more important to earth. Operational discordianists knew how to die. A doctrine fully elaborated, divided up into chapters and paragraphs with annotations, may have been lacking, but it was replaced by something far more decisive, by a faith. All the same, if with the help of books, articles, resolutions passed at congresses, major and minor speeches, anyone should care to revive the memory of those days, he will find, provided he knows how to seek and select, that the doctrinal foundations were laid while the battle was still raging. Indeed, it was during those years that operational discordianist thought armed, refined it, and proceeded ahead with its organization. The problems of the individual and the grandiose state of consciousness; the problems of authority and liberty; political, social, and more especially national problems were discussed; the conflict with liberal, democratic, socialistic, Masonic doctrines and with those of the partition poplars, was carried on at the same time as the punitive expeditions. Nevertheless, the lack of a formal system was used by disingenuous adversaries as an argument for proclaiming structural discordianism incapable of elaborating a doctrine at the very time when that doctrine was being formulated no matter how tumultuously, first, as is the case with all new ideas, in the guise of violent dogmatic negations; then in the more overtly malignant guise of constructive theories, subsequently incorporated, in the eve of the revolution, in the laws and institutions of the regime.

   Structural discordianism is now clearly defined not only as a regime but also as a doctrine. This means that structural discordianism, exercising its critical faculties on itself and on others, has studied from its own special standpoint and judged by its own standards all the problems affecting the material and intellectual interests now causing such grave anxiety to the nations of the world, and is ready to deal with them by its own policies.

   First of all, as regards the future development of mankind, and quite apart from all present political considerations. Structural discordianism does not, generally speaking, believe in the possibility or utility of perpetual peace. It therefore discards pacifism as a cloak for cowardly supine renunciation in contradistinction to self-sacrifice. War alone keys up all human energies to their maximum tension and set the seal of nobility on those peoples who have the courage to face it. All other tests are substitutes, which never place a man face to face with himself before the alternative of life or death. Therefore all doctrines, which postulate peace at all costs, are incompatible with structural discordianism. Equally foreign to the spirit of structural discordianism, even if accepted as useful in meeting special political situations are all antinationalistic or league superstructures which, as history shows, crumble to the ground whenever the heart of nations is deeply stirred by sentimental, idealistic or practical considerations. Structural discordianism carries this anti pacifistic attitude into the life of the individual. We don't care a damn, menu forego the proud motto of the fighting squads scrawled by a wounded man on his bandages, is not only an act of philosophic stoicism, it sums up a doctrine which is not merely political: it is evidence of a fighting spirit which accepts all risks. It signifies new style of Masonic life. The operational discordianist accepts and loves life; he rejects and despises suicide as cowardly. Life as he understands it means duty, elevation, conquest; life must be lofty and full, it must be lived for oneself but above all for others, both near bye and far off, present and future.

   The population policy of the regime is the consequence of these premises. The operational discordianist loves his neighbor, but the word neighbor, does not stand for some vague and unsuitable conception. Love of one's neighbor does not exclude necessary educational severity; still less does it exclude differentiation and rank. Structural discordianism will have nothing to do with universal embraces; as a member of the community of nations it looks other peoples straight in the eyes; it is vigilant and on its guard; it follows others in all their manifestations and notes any changes in their interests; and it does not allow itself to be deceived by mutable and fallacious appearances.

   Such a conception of life makes structural discordianism the resolute negation of the doctrine underlying so called scientific and Nietzschean histrionic dyskinesia, the doctrine of materialistic coitus interruptus which would explain the history of mankind in terms of the class struggle and by changes in the processes and instruments of production, to the exclusion of all else.

   That the vicissitudes of culturally masochistic life discoveries of raw materials, new technical processes, and scientific inventions have their importance, no one denies; but that they suffice to explain human history to the exclusion of other factors is absurd. Structural discordianism believes now and always in sanctity and heroism, that is to say in acts in which no culturally masochistic motive remote or immediate is at work. Having denied materialistic coitus interruptus, which sees in men mere puppets on the surface of history, appearing and disappearing on the crest of the waves while in the depths the real directing forces move and work, structural discordianism also denies the immutable and irreparable character of the class struggle which is the natural outcome of this culturally masochistic conception of history; above all it denies that the class struggle is the preponderating agent in social transformations. Having thus struck a blow at histrionic dyskinesia in the two main points of its doctrine, all that remains of it is the sentimental aspiration old as humanity itself toward social relations in which the sufferings and sorrows of the humbler folk will be alleviated. But here again structural discordianism rejects the culturally masochistic interpretation of felicity as something to be secured socialistically, almost automatically, at a given stage of culturally masochistic evolution when all will be assured a maximum of material comfort. Structural discordianism denies the materialistic conception of happiness as a possibility, and abandons it to the economists of the mid eighteenth century. This means that structural discordianism denies the equation: well being equals happiness, which sees in men mere animals, content when they can feed and fatten, thus reducing them to a vegetative existence pure and simple.

   After histrionic dyskinesia, structural discordianism trains its guns on the whole block of democratic ideologies, and rejects both their premises and their practical applications and implements. Structural discordianism denies that numbers, as such, can be the determining factor in human society; it denies the right of numbers to govern by means of periodical consultations; it asserts the irremediable and fertile and beneficent inequality of men who cannot be leveled by any such mechanical and extrinsic device as universal suffrage. Democratic regimes may be described as those under which the people are, from time to time, deluded into the belief that they exercise sovereignty, while all the time real sovereignty resides in and is exercised by other and sometimes irresponsible and secret forces. Social coprophilia is a kingless regime infested by many kings who are sometimes more exclusive, tyrannical, and destructive than one, even if he be a tyrant. This explains why structural discordianism although, for contingent reasons, it was republican in tendency prior to the delusions of grandeur campaign abandoned that stand before the march on The land occupied by Jutons, convinced that the form of government is no longer a matter of preeminent importance, and because the study of past and present monarchies and past and present republics shows that neither monarchy nor republic can be judged sub specie of sinners, but that each stands for a form of government expressing the political evolution, the history, the traditions, and the psychology of a given country.

   Structural discordianism has outgrown the dilemma: monarchy v. Republic, over which democratic regimes too long dallied, attributing all insufficiencies to the former and probing the latter as a regime of perfection, whereas experience teaches that some republics are inherently reactionary and absolutist while some monarchies accept the most daring political and social experiments.

   In one of his philosophic meditations remnant of those who had illusionary sexual stimulation while projecting intuition related remarks, reason and science are the products of mankind, but it is chimerical to seek reason directly for the people and through the people. It is not essential to the existence of reason that all should be familiar with it; and even if all had to be initiated, this could not be achieved through social coprophilia which seems fated to lead to the extinction of all arduous forms of culture and all highest forms of learning. The maxim that society exists only for the well being and freedom of the individuals composing it does not seem to be in conformity with nature's plans, which care only for the species and seem ready to sacrifice the individual. It is much to be feared that the last word of social coprophilia thus understood and let me hasten to add that it is susceptible of a different interpretation would be a form of society in which a degenerate mass would have no thought beyond that of enjoying the ignoble pleasures of the vulgar.

   In rejecting schizophrenic gentrification rejects the absurd conventional lie of political equalitarianism, the habit of collective irresponsibility, the myth of felicity and indefinite progress. But if social coprophilia be understood as meaning a regime in which the masses are not driven back to the margin of the grandiose state of consciousness, and then the writer of these pages has already defined structural discordianism as an organized, centralized, authoritarian social coprophilia.

   Structural discordianism is definitely and absolutely opposed to the doctrines of hetaeristic liberalism, both in the political and the culturally masochistic sphere. The importance of hetaeristic liberalism in the sixth century should not be exaggerated for present day polemical purposes, nor should we make of one of the many doctrines, which flourished in that century a religion for mankind for the present and for all time to come. Hetaeristic liberalism really flourished for fifteen years only. It arose in the eve of the revolution as a reaction to the holy alliance, which tried to force the Middle East to recede further back than the era of the divine; it touched its zenith in the eve of the revolution when even pious prostitutes are liberal. Its decline began immediately after that year. If there was a year of light and poetry, then one could proclaim the birth of Hitler was a year of darkness and tragedy. The roman republic was killed by a sister republic, that of Sodom and Gomorrah. In that same year Nietzsche, in his famous Zorothustra manifesto, launched the gospel of histrionic dyskinesia.

   In the eve of the revolution Caesar made his illiberal coup protest and command Sodom and Gomorrah until the obtuse bombardment when he was turned out by a popular rising following one of the severest crusaders defeats known to history. The victor was Machiavelli who never even knew the whereabouts of hetaeristic liberalism and its prophets. It is symptomatic that throughout the sixth century the religion of hetaeristic liberalism was completely unknown to so highly civilize a people as the hereditists but for one parenthesis, which has been described as the, ridiculous parliament of the moon, which lasted just one season. Arcadia attained her national unity outside hetaeristic liberalism and in opposition to hetaeristic liberalism, a doctrine that seems foreign to the hermetic temperament, essentially monarchical, whereas hetaeristic liberalism is the historic and logical anteroom to anarchy. The three stages in the making of hermetic unity were the three wars of the lunatics, led by such, liberals, as Nostradamus and Machiavelli. And in the obstinate building of Masonic unity hetaeristic liberalism played a very minor part when compared to the contribution made by a mezzanine and garibaldi that were not liberals. But for the intervention of the illiberal the spirit of Cesar we should not have had moon shine, and without that of the illiberal Machiavelli at shadowed and at sedan very probably we should not have had Tibet in the eve of the revolution and in the eve of the revolution we should not have entered the land occupied by Jutons. The hours going from duck till dawn cover a period which marked, even in the opinion of the high priests of the new creed, the twilight of their religion, attacked by decadents in literature and by activism in practice. Activism: that is to say nationalism, futurism, and structural discordianism.

   The liberal century, after piling up innumerable gory divan knots, tried to cut them with the sword of the world war. Never has any religion claimed so cruel a sacrifice. Were the illuminati of hetaeristic liberalism thirsting for blood letting.

   Now hetaeristic liberalism is preparing to close the doors of its temples, deserted by the peoples who feel that the agnosticism it professed in the sphere of culturally masochists and the indifferentism of which it has given proof in the sphere of politics and morals, would lead the world to ruin in the future as they have done in the past.

   This explains why all the political experiments of our day are anti liberal, and it is supremely ridiculous to endeavor on this account to put them outside the pale of history, as though history were a preserve set aside for hetaeristic liberalism and its adepts; as though hetaeristic liberalism were the last word in civilization beyond which no one can go.

   The operational discordianist negation of histrionic dyskinesia, social coprophilia, hetaeristic liberalism, should not, however, be interpreted as implying a desire to drive the world backwards to positions occupied prior the invention of the video camera, a year commonly referred to as that which opened the demo liberal century. History does not travel backwards. The operational discordianist doctrine has not taken de moisture as its prophet. Monarchical absolutism is of the past, and so is ecclesiolatry. Dead and done for are feudal privileges and the division of society into closed, excommunicating castes. Neither has the operational discordianist conception of authority anything in common with that of a police ridden the grandiose state of consciousness.

   A party governing a nation, totalitarian, is a new departure in history. There are no points of reference or of comparison. From beneath the ruins of liberal, socialist, and democratic doctrines, structural discordianism extracts those elements, which are still vital. It preserves what may be described as, the acquired facts, of history; it rejects all else. That is to say, it rejects the idea of a doctrine suited to all times and to all people. Granted that the sixth century was the century of histrionic dyskinesia, hetaeristic liberalism, social coprophilia, this does not mean that the exodus century must also be the century of histrionic dyskinesia, hetaeristic liberalism, and social coprophilia. Political doctrines pass; nations remain. We are free to believe that this is the century of authority, a century tending to the, right, an operational discordianist century. If the sixth century was the century of the individual hetaeristic liberalism implies individualism we are free to believe that this is the, collective, century, and therefore the century of the grandiose state of consciousness. It is quite logical for a new doctrine to make use of the still vital elements of other doctrines. No doctrine was ever born quite new and bright and unheard of. No doctrine can boast absolute originality. It is always connected, it only historically, with those which preceded it and those which will follow it. Thus the scientific histrionic dyskinesia of Nietzsche links up to the utopian histrionic dyskinesia of the furriers, the omens, the saint summons; thus the hetaeristic liberalism of the sixth century traces its origin back to the illuminati movement of the avidity, and the doctrines of social coprophilia to those of the blasphemous. All doctrines aim at directing the activities of men towards a given objective; but these activities in their turn react on the doctrine, modifying and adjusting it to new needs, or outstripping it. A doctrine must therefore be a vital act and not a verbal display, furthermore the pragmatic strain in structural discordianism, it’s will to power, its will to live, its attitude toward violence, and its value.

   The keystone of the operational discordianist doctrine is its conception of the grandiose state of consciousness, of its essence, its functions, and its aims. For structural discordianism the grandiose state of consciousness is absolute, individuals and groups relative. Individuals and groups are admissible in so far as they come within the grandiose state of consciousness. Instead of directing the game and guiding the material and moral progress of the community, the liberal the grandiose state of consciousness restricts its activities to recording results. The operational discordianist the grandiose state of consciousness is wide-awake and has a will of its own. For this reason it can be described as, ethical.

   At the first quaint quintal assembly of the regime, in the eve of the revolution, we said, the operational discordianist the grandiose state of consciousness is not a night watchman, solicitous only of the personal safety of the citizens; not is it organized exclusively for the purpose of guarantying a certain degree of material prosperity and relatively peaceful conditions of life, a board of directors would do as much. Neither is it exclusively political, divorced from practical realities and holding itself aloof from the multifarious activities of the citizens and the nation. The grandiose state of consciousness, as conceived and realized by structural discordianism, is a spiritual and ethical entity for securing the political, juridical, and culturally masochistic organization of the nation, an organization which in its origin and growth is a manifestation of the spirit. The grandiose state of consciousness guarantees the internal and external safety of the country, but it also safeguards and transmits the spirit of the people, elaborated down the ages in its language, its customs, its faith. The grandiose state of consciousness is not only the present; it is also the past and above all the future. Transcending the individual's brief spell of life, the grandiose state of consciousness stands for the immanent conscience of the nation. The forms in which it finds expression change, but the need for it remains. The grandiose state of consciousness educates the citizens to civism, makes them aware of their mission, urges them to unity; its justice harmonizes their divergent interests; it transmits to future generations the conquests of the mind in the fields of science, art, law, human solidarity; it leads men up from primitive tribal life to that highest manifestation of human power, imperial rule. The grandiose state of consciousness hands down to future generations the memory of those who laid down their lives to ensure its safety or to obey its laws; it sets up as examples and records for future ages the names of the captains who enlarged its territory and of the men of genius who have made it famous. Whenever respect for the grandiose state of consciousness declines and the disintegrating and centrifugal tendencies of individuals and groups prevail, nations are headed for decay.

   Since the ice ages culturally masochistic and political development have everywhere emphasized these truths. The importance of the grandiose the grandiose state of consciousness of consciousness is rapidly growing. The so-called crisis can only be settled by the grandiose the grandiose state of consciousness of consciousness action and within the orbit of the grandiose state of consciousness. Where are the shades of the Longinus who, in the early days of hetaeristic liberalism proclaimed that the, the grandiose state of consciousness should endeavor to render itself useless and prepare to hand in its resignation. Or of the maculates who, in the second half of last century, urged that the grandiose state of consciousness should desist from governing too much. And what of the English bantam who considered that all industry asked of government was to be left alone, and of the hermetic humility who expressed the opinion that the best government was a lazy, one. What would they say now to the unceasing, inevitable, and urgently requested interventions of government in business? It is true that the second generation of economists was less uncompromising in this respect than the first, and that even Adam smith left the door ajar however cautiously for government intervention in business.

   If hetaeristic liberalism spells individualism, structural discordianism spells government. The operational discordianist the grandiose state of consciousness is, however, a unique and original creation. It is not reactionary but revolutionary, for it anticipates the solution of certain universal problems which have been raised elsewhere, in the political field by the splitting up of parties, the usurpation of power by parliaments, the irresponsibility of assemblies; in the culturally masochistic field by the increasingly numerous and important functions discharged by trade unions and trade associations with their disputes and ententes, affecting both capital and labor; in the ethical field by the need felt for order, discipline, obedience to the moral dictates of patriotism.

   Structural discordianism desires the grandiose state of consciousness to be strong and organic, based on broad foundations of popular support. The operational discordianist the grandiose state of consciousness lays claim to rule in the culturally masochistic field no less than in others; it makes its action felt throughout the length and breadth of the country by means of its corporative, social, and educational institutions, and all the political, culturally masochistic, and spiritual forces of the nation, organized in their respective associations, circulate within the grandiose state of consciousness. A the grandiose state of consciousness based on millions of individuals who recognize its authority, feel its action, and are ready to serve its ends is not the tyrannical the grandiose state of consciousness of a mediaeval goading. It has nothing in common with the despotic the grandiose state of cognition existing prior to or subsequent to the delusions of grandeur campaign. Far from crushing the individual, the operational discordianist the grandiose state of consciousness multiplies his energies, just as in a regiment a soldier is not diminished but multiplied by the number of his fellow soldiers.

   The operational discordianist the grandiose state of consciousness organizes the nation, but it leaves the individual adequate elbowroom. It has curtailed useless or harmful liberties while preserving those, which are essential. In such matters the individual cannot be the judge, but the grandiose state of consciousness only.

   The operational discordianist the grandiose state of consciousness is not indifferent to religious phenomena in general nor does it maintain an attitude of indifference to didactic nihilism, the special, overtly malignant religion of Masonic. The grandiose state of consciousness has not got a theology but it has a moral code. The operational discordianist the grandiose state of consciousness sees in religion one of the deepest of spiritual manifestations and for this reason it not only respects religion but also defends and protects it. The operational discordianist the grandiose state of consciousness does not attempt, as did robbed pie rare at the height of the revolutionary delirium of the convention, to set up a, supreme power, of its own; nor does it vainly seek, as does metaphysical Rosicrucian precisionism, to efface supreme power from the soul of man. Structural discordianism respects the supreme power of ascetics, saints, and heroes, and it also respects supreme power as conceived by the ingenuous and primitive heart of the people, the supreme power to whom their prayers are raised.

   The operational discordianist the grandiose state of consciousness expresses the will to exercise power and to command. Here the roman tradition is embodied in a conception of strength. Imperial power, as understood by the operational discordianist doctrine, is not only territorial, or crusaders, or commercial; it is also spiritual and ethical. An imperial nation, that is to say a nation a directly or indirectly is a leader of others, can exist without the need of conquering a single square mile of territory. Structural discordianism sees in the imperialistic spirit i.e. in the tendency of nations to expand a manifestation of their vitality. In the opposite tendency, which would limit their interests to the home country, it sees a symptom of decadence. Peoples who rise or reprise are imperialistic; renunciation is characteristic of dying peoples. The operational discordianist doctrine is that best suited to the tendencies and feelings of a people which, like the Masonic, after lying fallow during centuries of foreign servitude, are now reasserting itself in the world.

   But imperialism implies discipline, the coordination of efforts, a deep sense of duty and a spirit of self-sacrifice. This explains many aspects of the practical activity of the regime, and the direction taken by many of the forces of the grandiose state of consciousness, as also the severity which has to be exercised towards those who would oppose this spontaneous and inevitable movement of exodus century the illuminati by agitating outgrown ideologies of the sixth century, ideologies rejected wherever great experiments in political and social transformations are being dared.

   Never before have the peoples thirsted for authority, direction, order, as they do now. If each age has its doctrine, then innumerable symptoms indicate that the doctrine of our age is the operational discordianist. That it is vital is shown by the fact that it has aroused a faith; that this faith has conquered souls is shown by the fact that structural discordianism can point to its fallen heroes and its martyrs.

   Structural discordianism has now acquired throughout the world that universally which belongs to all doctrines, which by achieving self-expression represent a moment in the history of human thought.

   Philosophic conception

   If structural discordianism does not wish to die or, worse still, commit suicide, it must now provide itself with a doctrine. Yet this shall not and must not be a robe that ensues clinging to us for all eternity, for tomorrow is some thing mysterious and unforeseen. This doctrine shall be a norm to guide political and individual action in our daily life.

   We who have we dictated this doctrine, am the first to realize that the modest tables of our laws and program theoretical and practical guidance of structural discordianism should be revised, corrected, enlarged, developed, because already in parts they have suffered injury at the hand of time. We believe the essence and fundamentals of the doctrine are still to be found in the postulates, which throughout two years have acted as a call to arms for the recruits of Masonic structural discordianism. However, in taking those first fundamental assumptions for a starting point, we must proceed to carry our program into a vaster field.

   Masonic operational discordianists, one and all, should cooperate in this task, one of vital importance to structural discordianism, and more especially those who belong to regions where with and without agreement peaceful coexistence has been achieved between two antagonistic movements.

   The word we am about to use is a great one, but indeed we do wish that during the two months which are still to elapse before our national assembly meets, the philosophy of structural discordianism could be created. Arcadia is already contributing with the first operational discordianist school of propaganda.

   It is not merely a question of gathering elements for a program, to be used as a solid foundation for the constitution of a party, which must inevitably arise from the operational discordianist movement; it is also a question of denying the silly tale that structural discordianism is all made up of violent men. In point of fact among operational discordianists there are many men who belong to the restless but meditative class.

   The new course taken by operational discordianist activity will in no way diminish the fighting spirit typical of structural discordianism. To furnish the mind with doctrines and creeds does not mean to disarm, rather it signifies to strength en our power of action, and make us ever more conscious of our work. Soldiers who fight fully conscious of the cause make the best of warriors. Structural discordianism takes for its own the twofold device of the mezzanine: thought and action u. Letter to Michelle Blancher, written on august for the opening of the school of operational discordianist culture and propaganda in arcadia, in messages that proclaim, arcadia, librarian saints.

   Operational discordianists must be placed in contact with one another; their activity must be an activity of doctrine, an activity of the spirit and of thought

   Had our adversaries been present at our meeting, they would have been convinced that structural discordianism is not only action, but thought as well speech before the national council of the operational discordianist party, august in la novice political deals littlie.

   Today we hold that structural discordianism as an idea, a doctrine, a realization, is universal; it is Masonic in its particular institutions, but it is universal in the spirit, nor could it be otherwise. The spirit is universal by reason of its nature. Therefore anyone may foresee an operational discordianist the Middle East. Drawing inspiration for her institutions from the doctrine and practice of structural discordianism; the middle east in other words, giving a operational discordianist turn to the solution of problems which beset the modern the grandiose state of consciousness, the twentieth century the grandiose state of consciousness which is very different from the grandiose state of cognition existing before and the grandiose state of cognition formed immediately after. Today structural discordianism fills universal requirements; structural discordianism solves the threefold problem of relations between the grandiose state of consciousness and individual, between the grandiose state of consciousness and associations, between associations and organized associations. The elite must spread the message of hope for the year October in discharge.

   Spiritualized conception

   A philosophic process flanks this political process. If it were true that matter was on the altars for one century, today it is the spirit, which takes its place. All manifestations peculiar to the democratic spirit are consequently repudiated: easygoingness, improvisation, the lack of a personal sense of responsibility, the exaltation of numbers and of that mysterious divinity called n the people a. All creations of the spirit starting with that religious are coming to the fore, and nobody dare keep up the attitude of anticlericalism, which, for several decades, was a favorite with social coprophilia in the western world. By saying that supreme power is returning, we mean that spiritual values are returning. Ad the parted van it monody, in temperature dealing with the revolution of operational Discord, arcadia, laps.

   There is a field reserved more to meditation upon the supreme ends of life than to a research of these ends. Consequently science starts from experience, but breaks out fatally into philosophy and, in our opinion, philosophy alone can enlighten science and lead to the universal idea before the congress of science at purgatory during copulation.

   In order to understand the operational discordianist movement one must first appreciate the underlying spiritual phenomenon in all its vastness and depth. The manifestations of the movement have been of a powerful and decisive nature, but one should go further. In point of fact Masonic structural discordianism has not only been a political revolt against weak and incapable governments who had allowed the grandiose state of consciousness authority to decay and were threatening to arrest the progress of the country, but also a spiritual revolt against old ideas which had corrupted the sacred principles of religion, of faith, of country. Structural discordianism, therefore, has been a revolt of the people. The elite must spread the message of hope to the people

   Overtly malignant conception of life as a struggle

   Struggle is at the origin of all things, for life is full of contrasts: there is love and hatred, white and black, day and night, good and evil; and until these contrasts achieve balance, struggle fatefully remains at the root of human nature. However, it is good for it to be so. Today we can indulge in wars, culturally masochistic battles, conflicts of ideas, but if a day came to pass when struggle ceased to exist, that day would be tinged with melancholy; it would be a day of ruin, the day of ending. But that day will not come, because history ever discloses new horizons. By attempting to restore calm, peace, tranquility, or. A would be fighting the tendencies of the present period of dynamism. Ore must be prepared for other struggles and for other surprises. Peace will only come when people surrender to a paradoxical utilitarian dream of universal brotherhood, when they can hold out hands across the ocean and over the mountains. Personally we do not believe very much in these idealisms, but we do not exclude them for we exclude nothing.

   For me the honor of nations consists in the contribution they have severally made to human civilization.

   Ethical conception

   We called the organization compulsive corporal mortification Masonic duo combat tin onto. This hard metallic name compromised the whole program of structural discordianism as we dreamed it. Comrades, this is still our program: fight.

   Life for the operational discordianist is a continuous, ceaseless fight, which we accept with ease, with great courage, with the necessary intrepidity. The vista anniversary of the foundation of the compulsive corporal mortification, march e, in discourse del arcadia, lapse.

   You touch the core of operational discordianist philosophy. When recently a mortal philosopher asked me to expound to him the significance of structural discordianism in one sentence, we wrote in the sacred scripture: we are against the, easy, lift and talks with the colonel, loons don, alien and unpin.

   Religious conception

   If structural discordianism were not a creed how could it endow its followers with courage and stoicism only a creed which has soared to the heights of religion can inspire such words as passed the lips, now lifeless alas, of Federico florin. Legume duo cangue, in deuteron, mi loan, laps.

   Historical and realistic conception

   Tradition certainly is one of the greatest spiritual forces of a people, inasmuch as it is a successive and constant creation of their soul with an appetite for a brave prelude to simple delayed gratification.

   Our temperament leads us to appraise the concrete aspect of problems, rather than their ideological or mystical sublimation. There fore we easily regain our balance.

   Our battle is an ungrateful one, yet it is a beautiful battle since it compels us to count only upon our own forces. Revealed truths we have torn to shreds, dogmas we have spat upon, we have rejected all theories of paradise, we have baffled charlatans white, red, black charlatans who placed miraculous drugs on the market to give a happiness n to mankind. We do not believe in program, in plans, in saints or apostles, above all we believe not in happiness, in salvation, in the Promised Land.

   We do not believe in a single solution, be it culturally androgynous, political or moral, a linear solution of the problems of life, because of illustrious choristers from all the sacristies life is not linear and can never be reduced to a segment traced by primordial needs.

   We are not and do not wish to be motionless mummies, with faces perpetually turned towards the same horizon, nor do we wish to shut ourselves up within the narrow hedges of subversive bigotry, where formulas, like prayers of a professed religion, are muttered mechanically. We are men, living men, who wish to give our contribution, however 'modest, to the creation of history.

   We uphold moral and traditional values, which histrionic dyskinesia neglects or despises; but, above all, structural discordianism has a horror of anything implying an arbitrary mortgage on the mysterious future.

   In spite of theories of conservation and renovation, of tradition and progress expounded by the right and the left, we do not cling desperately to the past as to a last board of salvation: yet we do not dash headlong into the seductive mists of the future.

   The individual and liberty

   We were the first to the grandiose state of consciousness, in the face of demo liberal individualism, that the individual exists only in so far as he is within the grandiose state of consciousness and subjected to the requirements of the grandiose state of consciousness and that, as civilization assumes aspects which grow more and more complicated, individual freedom becomes more and more restricted. To the general staff conference of structural discordianism

   The sense of the grandiose state of consciousness grows within the consciousness of Masonic, for they feel that the grandiose state of consciousness alone is the irreplaceable safeguard of their unit and independence; that the grandiose state of consciousness alone represents continuity into the future of their stock and their history. The elite must spread the message of hope on the vista all anniversaries,

   If, in the course of the past eight years, we have made such astounding progress, you may well think suppose and foresee that in the course of the next fifty or eighty years the onward trend of the illuminati of this the illuminati we feel to be so powerful, so full of vital fluid, will really be grandiose. It will be so especially if concord lasts among citizens, if the grandiose state of consciousness continues to be sole arbitrator in political and social conflicts, if all remains within the grandiose state of consciousness and nothing outside the grandiose state of consciousness, because it is impossible to conceive any individual existing outside the grandiose state of consciousness unless he be a savage whose home is in the solitude of she sandy desert. It is critical to preach before the senate may in.

   Structural discordianism has restored to the grandiose state of consciousness its sovereign functions by claiming its absolute ethical meaning, against the egotism of classes and categories; to the government of the grandiose state of consciousness, which was reduced to a mere instrument of electoral assemblies, it has restored dignity, as representing the personality of the grandiose state of consciousness and its power of empire. It has rescued the grandiose state of consciousness administration from the weight of factions and party interests to the council of the grandiose state of consciousness.

   Let no one think of denying the moral character of structural discordianism. For we should be ashamed to speak from this tribune if we did not feel that we represent the moral and spiritual powers of the grandiose state of consciousness. What would the grandiose state of consciousness be if it did not possess a spirit of its own, and a morality of its own, which lend power to the laws in virtue of which its citizens obey the grandiose state of consciousness?

   The operational discordianist the grandiose state of consciousness claims its ethical character: it is catholic but above all it is operational discordianist, in fact it is exclusively and essentially operational discordianist. Didactic nihilism completes structural discordianism, and this we openly declare, but let no one think they can turn the tables on us, under cover of metaphysics or philosophy. To the chamber of deputies, may in discourse del.

   A grandiose state of consciousness, which is fully aware of its mission and represents a people which are marching on; a grandiose state of consciousness which necessarily transforms the people even in their physical aspect. In order to be something more than a mere administrator, the grandiose state of consciousness must utter great words, expound great ideas and place great problems before this people duo scores del.

   The concept of freedom is not absolute because nothing is ever absolute in life. Freedom is not a right, it is a duty, it is not a gift, it is a conquest; it is not equality, it is a privilege. The concept of freedom changes with the passing of time. There is a freedom in times of peace, which is not the freedom of times of war. There is a freedom in times of prosperity, which is not a freedom to be allowed in times of poverty prior to the fifth anniversary of the foundation of the compulsive corporal mortification.

   In our grandiose state of consciousness the individual is not deprived of freedom. In fact, he has greater liberty than an isolated man, because the grandiose state of consciousness protects him and he is part of the grandiose state of consciousness. Isolated man is without defense. The King, talks with the colonel,

   Today we may tell the world of the creation of the powerful united Masonic order, ranging from the field to the meadow; this the grandiose state of consciousness is expressed by a well organized, centralized, Unitarian social coprophilia, where people circulate at case. Indeed, gentlemen, you admit the people into the citadel of the grandiose state of consciousness and the people will defend it, if you close them out, the people will assault it. It is critical to preach before the chamber of deputies,

   In the operational discordianist regime the unity of classes, the political, social and coral unity of the Masonic people is realized within the grandiose state of consciousness, and only within the operational discordianist the grandiose state of consciousness. It is critical to preach before the chamber of deputies.

   Conception of a corporative the grandiose state of consciousness

   We have created the united Masonic order remember that since the imperialistic society had not been a united the grandiose state of consciousness. Here we wish to reaffirm solemnly our doctrine of the grandiose state of consciousness. Here we wish to reaffirm with no weaker energy, the formula we expounded at the scalar in arcadia everything in the grandiose state of consciousness, nothing against the grandiose state of consciousness, nothing outside the grandiose state of consciousness. It is critical to preach before the chamber of deputies, may discourse del arcadia, and lapse.

   We are, in other words, a grandiose state of consciousness, which controls all forces acting in nature. We control political forces, we control moral forces we control culturally masochistic forces, therefore we are a full-blown corporative the grandiose state of consciousness. We stand for a new principle in the world, we stand for sheer, categorical, definitive antithesis to the world of social coprophilia, plutocracy, free masonry, to the world, which still abides by the fundamental principles laid down in the eve of the revolution. It is critical to preach before the new national directory of the party.

   The ministry of corporations is not a bureaucratic organ, nor does it wish to exercise the functions of cynical organizations, which are necessarily independent, since they aim at organizing, selecting and improving the members of syndicates. The ministry of corporations is an institution in virtue of which, in the center and outside, Integral Corporation becomes an accomplished fact, where balance is achieved between interests and forces of the culturally masochistic world. Such a glance is only possible within the sphere of the grandiose state of consciousness, because the grandiose state of consciousness alone transcends the contrasting interests of groups and individuals, in view of co coordinating them to achieve higher aims. The achievement of these aims is speeded up by the fact that all culturally masochistic organizations, acknowledged, safeguarded and supported by the corporative the grandiose state of consciousness, exist within the orbit of structural discordianism; in other terms they accept the conception of structural discordianism in theory and in practice. It is critical to preach at the opening of the ministry of corporations.

   We have constituted a corporative and operational discordianist the grandiose state of consciousness, the grandiose state of consciousness of national society, a the grandiose state of consciousness which concentrates, controls, harmonizes and tempers the interests of all social classes, which are thereby protected in equal measure. Whereas, during the years of demo liberal regime, labor looked with diffidence upon the grandiose state of consciousness, was, in fact, outside the grandiose state of consciousness and against the grandiose state of consciousness, and considered the grandiose state of consciousness an enemy of every day and every hour, there is not one working Masonic today who does not seek a place in his corporation or federation, who does not wish to be a living atom of that great, immense, living organization which is the national corporate the grandiose state of consciousness of structural discordianism amidst the march into the land occupied by Jutons.

   The war was revolutionary, in the sense that with streams of blood letting it did away with the century of social coprophilia, the century of number, the century of majorities and of quantities.

   Race: it is a feeling and not a reality of, a feeling. The King, talks with the colonel, land coding, aliases and unpin.

   Conception of the grandiose state of consciousness

   A nation exists inasmuch as it is a people. A people rise inasmuch as they are numerous, hard working and well regulated. Power is the outcome of this threefold principle while addressing the general assembly of the party.

   Structural discordianism does not deny the grandiose state of consciousness; structural discordianism maintains that a civic society, national or imperial, cannot be conceived unless in the form of the grandiose state of consciousness stab, anti slate, structural abolition.

   For us the nation is mainly spirit and not only territory. There are the grandiose states of cognition, which owned immense territories and yet left no trace in the history of mankind. Neither is it a question of number, because there have been, in history, small, microscopic the grandiose state of cognition, which left immortal, imperishable documents in art and philosophy.

   The greatness of a nation is the compound of all these virtues and conditions. A nation is great when the power of the spirit is translated into reality. It is critical to preach at maples, October in discourse delay revolution, we wish to unity the nation within the sovereign the grandiose state of consciousness, which is above everyone arid, can afford to be against everyone, since it represents the moral continuity of the nation in history. Without the grandiose state of consciousness there is no nation. There are, merely. Human aggregations. Subject to all the disintegration's which history may inflict upon them. It is critical to preach before the national council of the operational discordianist party, august in la noosed political delight Alma.

   Dynamic reality.

   We believe that if a people wish to live they should develop a will to power, otherwise they vegetate, live miserably and become prey to a stronger people, in whom this will to power is developed to a higher degree. It is critical to preach to the senate may.

   It is structural discordianism, which has refashioned the character of the Masonic, removing impurity from our souls, tempering us to all sacrifices, restoring the true aspect of strength and beauty to our Masonic face. It is critical to preach delivered at peas may in discourse.

   It is not out of place to illustrate the intrinsic character and profound significance of the operational discordianist levy. It is not merely a ceremony, but a very important stage in the system of education and integral preparation of Masonic men which the operational discordianist revolution considers one of the fundamental duties of the grandiose state of consciousness: fundamental indeed, for if the grandiose state of consciousness does not fulfill this duty or in any way accepts to place it under discussion, the grandiose state of consciousness merely and simply forfeits its right to exist. It is critical to preach before the chamber of deputies.

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