#adonis — Public Fediverse posts

https://www.wacoca.com/tour/939095/ 【Apr.2026】春の飛騨高山ドライブ｜朝日の福寿草群生地 Spring Drive in Hida | Visiting the Adonis Flower Colony in Asahi-cho #2026年 #Adonis #AsahiCho #drive #gifu #hida #JapanTravel #nature #spring #takayama #ドライブ #フクジュソウ #三重 #三重ツアー #三重県 #三重県ツアー #三重県観光 #三重観光 #岐阜県 #春 #朝日町 #福寿草 #群生地 #自然 #花 #観光 #飛騨 #高山市

https://www.wacoca.com/tour/939095/ 【Apr.2026】春の飛騨高山ドライブ｜朝日の福寿草群生地 Spring Drive in Hida | Visiting the Adonis Flower Colony in Asahi-cho #2026年 #Adonis #AsahiCho #drive #gifu #hida #JapanTravel #nature #spring #takayama #ドライブ #フクジュソウ #三重 #三重ツアー #三重県 #三重県ツアー #三重県観光 #三重観光 #岐阜県 #春 #朝日町 #福寿草 #群生地 #自然 #花 #観光 #飛騨 #高山市

https://www.wacoca.com/tour/939095/ 【Apr.2026】春の飛騨高山ドライブ｜朝日の福寿草群生地 Spring Drive in Hida | Visiting the Adonis Flower Colony in Asahi-cho #2026年 #Adonis #AsahiCho #drive #gifu #hida #JapanTravel #nature #spring #takayama #ドライブ #フクジュソウ #三重 #三重ツアー #三重県 #三重県ツアー #三重県観光 #三重観光 #岐阜県 #春 #朝日町 #福寿草 #群生地 #自然 #花 #観光 #飛騨 #高山市

https://www.wacoca.com/tour/939095/ 【Apr.2026】春の飛騨高山ドライブ｜朝日の福寿草群生地 Spring Drive in Hida | Visiting the Adonis Flower Colony in Asahi-cho #2026年 #Adonis #AsahiCho #drive #gifu #hida #JapanTravel #nature #spring #takayama #ドライブ #フクジュソウ #三重 #三重ツアー #三重県 #三重県ツアー #三重県観光 #三重観光 #岐阜県 #春 #朝日町 #福寿草 #群生地 #自然 #花 #観光 #飛騨 #高山市

https://www.wacoca.com/tour/939095/ 【Apr.2026】春の飛騨高山ドライブ｜朝日の福寿草群生地 Spring Drive in Hida | Visiting the Adonis Flower Colony in Asahi-cho #2026年 #Adonis #AsahiCho #drive #gifu #hida #JapanTravel #nature #spring #takayama #ドライブ #フクジュソウ #三重 #三重ツアー #三重県 #三重県ツアー #三重県観光 #三重観光 #岐阜県 #春 #朝日町 #福寿草 #群生地 #自然 #花 #観光 #飛騨 #高山市

RE: https://mastodon.social/@DharmaDog/115414144476181049

#QoA #Adonis #IEM #audiophile
Listening to these for the past 2 days. Still consider them one of my best sets. They were really overlooked and prejudged based on false premises. The frequency response graph is intimidating but misleading. Thick rich bass, organic natural mids, pleasant and musical.

#OTD (Jan 23) in 1951, seven men, including Joe #Adonis and Salvatore #Moretti, are indicted in #BergenCountyNJ for #gambling crimes.

#Mafia #MafiaHistory #Histodons @mafiahistory

The Architecture of Resistance

The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.

In Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status. 

With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world. 

In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.

We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not,  impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.

What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.

To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.

#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing

The Architecture of Resistance

The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.

In Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status. 

With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world. 

In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.

We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not,  impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.

What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.

To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.

#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing

The Architecture of Resistance

The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.

In Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status. 

With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world. 

In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.

We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not,  impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.

What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.

To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.

#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing

The Architecture of Resistance

The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.

In Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status. 

With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world. 

In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.

We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not,  impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.

What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.

To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.

#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing

The Architecture of Resistance

The seventeenth-century Hague, the mid-twentieth-century Levant, and the digital terraforming of 2025 have a shared preoccupation with the “Average.” Whether it is the theologian’s way or predictive stats, control begins by smoothing out the landscape. The project of power is a project of cartography and illumination—an attempt to banish the dark corners where the unmapped might grow. Thus, the history of resistance, of being “against the world”, is less a history of rebellion than a history of seeking cover.

In Spinoza’a world, legibility was the cosmos in an ordered hierarchy. Meaning descended from an external judge and was mirrored by the terrestrial proxy of the King and more often the priest. Behavior was aligned to the “Scriptural Average.” A pre-written behavioral code that transformed the conatus—that primal drive to persist and expand—into the passive states of hope and fear. By removing the external judge, Spinoza suggested that freedom is found in the intellectual mastery of the causes that move us. A pushback against the “average pious subject,” asserting that every individual is a necessary, logical expression of an infinite substance. There is no error in the world, only the lack of a thick enough understanding to perceive the necessity of one’s own outlier status. 

With this position, and self assurance, Spinoza became illegible to his friends, his doting teacher, and his community. He was cast out, but his thoughts are the seeds of today’s world. 

In the Beirut and Damascus of the mid-twentieth century, the imposition of legibility took the form of the “Citizen-as-Monument.” It was a world of endings, where identity was a frozen artifact of nationalist scripts and religious orthodoxies. The poet Adonis, through Mihyar, pushes against this world not by asserting a new identity, but through a “movement of erasure.” If a stable interior is to form, it is to be quickly discarded. A stable interior is merely another coordinate, a dependable predictor, for the state to map. Mihyar becomes a “knight of strange words,” defined by the iltifat—the sudden turn away. By peeling back the layers of the social mask and embracing a radical anonymity, he counters the stagnant city. He exists as a hot wind, something that is felt through its movement and friction, yet remains entirely unsearchable by the collective grammar.

We have entered a third world, a digital landscape that functions as a terraformed plain. It is, in a sense, a Spinozan monism—all data is one substance—but it is a substance managed by a Leibnizian bureaucracy of optimization. The mechanism of control is no longer the scripture or the state monument, but the “Mechanical Harmony” of the statistical mean. A decade ago this was social media shaping votes. Today’s AI tools, perhaps inadvertently and perhaps not,  impose an “averageness” on thought itself, by providing the next likely response and hiding the outlier. This is a form of disindividuation disguised as efficiency, a smoothing of the world’s texture until it becomes a frictionless surface for the sake of searchability.

What emerges as a necessary response is the logic of the thicket. If the terraformed plain is the habitat of the tourist—where everything is predicted, optimized, and known—the thicket is the habitat of the explorer. It is a deliberate architecture of complexity, an insistence on terroir and the messy, non-replicable context of the local. To build a thicket is to re-introduce friction into a world too smooth. We are apes inhabiting the long tail. Like Spinoza, our conatus withers under the umbrella the statistical mean. If every response is predicted, the individual ceases to be a cause and becomes merely a consequence of the architecture.

To emerge, life itself needed discontinuities. The thicket provides the opacity necessary for the transforming process of the self to occur. It honors the uneven distribution of the world, providing a high-density environment of unique, complex encounters impossible in a flat plain. In this 2025 context, to be “against the world” is perhaps better understood as being a cultivator of these unsearchable spaces. The Dark Forest of the internet has created literal operating systems, habitats for our interconnected selves. Away from the violent imposition of the center, things can still happen by surprise. We seek cover in the thicket as a primal way of being where the emergent world remains deep enough to inhabit.

#Adonis #AI #AlgorithmicFlattening #AliAhmadSaidEsber #ArchitectureOfResistance #artificialIntelligence #Conatus #CulturalCritique #DigitalTerraforming #history #Iltifat #IntellectualHistory #LLMs #LogicOfTheThicket #MechanicalHarmony #MihyarTheDamascene #Monism #Noodiversity #OntologicalResistance #philosophy #philosophyOfTechnology #RadicalImmanence #Spinoza #StatisticalAverage #TheThicket #writing

🇺🇦 #NowPlaying on #BBC6Music's #AmyLamé

Adonis:
🎵 We're Rocking Down the House (Radio Edit)

#Adonis

https://adonis303.bandcamp.com/track/were-rocking-down-the-house-radio-edit

https://open.spotify.com/track/2HTnqmdRMlT5Uub6b9b52L

#OTD (Dec 09) in 1946, Joe #Adonis Doto and Vincent #Alo (shown) return to the U.S. on the same flight after a brief stay in #Havana.

#MafiaHistory #Histodons @mafiahistory

#OTD (Nov 09) in 1950, Joe #Adonis (shown), Salvatore #Moretti, Arthur #Longano and James Lynch are charged in #NewYork with conspiring to violate #gambling statutes.

#MafiaHistory #Histodons @mafiahistory

RE: https://mastodon.social/@DharmaDog/115413938666919022

#QueenOfAudio #QoA #Adonis #IEM #audiophile
The Adonis New came today. Time to play and see if these are the different sound signature I'm looking for. I can hardly wait. Plug & Play now! 🎧🧝‍♂️🔥🎵🎶

#OTD (Oct 31) in 1950, Joe #Adonis and Salvatore #Moretti, wanted on #gambling conspiracy charges, surrender to a judge in #HackensackNJ.

#MafiaHistory #Histodons @mafiahistory

#QueenOfAudio #QoA #Adonis #IEM #audiophile
"I find the Adonis New to be more of an L-shaped sound with a boosted bass region, a very 'present' and nicely rendered midrange as well as a completely non-offensive treble region that layers notes nicely with good note body..."

I'm out of control! 🤦‍♂️

QOA Adonis New Review

"The QOA Adonis New is the successor to the very popular QOA Adonis. It's a fun, bassy, but completely musical sound. Built well & Beautiful."
https://mobileaudiophile.com/in-ear-earphones-iem-iems-reviews/qoa-adonis-new-review/

#OTD (Oct 12) in 1950, during testimony before a Senate committee, Meyer #Lansky (shown) acknowledges associating with Frank #Costello, Joe #Adonis, Frank #Erickson and Charles #Fischetti.

#MafiaHistory #Histodons @mafiahistory

❤️🍆 MONSTER COCK LUST!
You know what we all want…and lust after! That huge, thick, massive cock meat, cut or uncut, to punish our throats and asses!

#gay #male #sex #NSFW #cock #bigcock #monster #hung #huge #sucking #fellatio #porn #photography #art #fucking #ass #porn #adonis #stud #meat

❤️🍆 MONSTER COCK LUST!
You know what we all want…and lust after! That huge, thick, massive cock meat, cut or uncut, to punish our throats and asses!

#gay #male #sex #NSFW #cock #bigcock #monster #hung #huge #sucking #fellatio #porn #photography #art #fucking #ass #porn #adonis #stud #meat

WORSHIPPING 🙏
HIS INCREDIBLE ASS!
#gay #male #sex #NSFW #cock #bigcock #monster #hung #huge #sucking #fellatio #porn #photography #art #fucking #ass #porn #blackandwhite #beautiful #adonis #stud #lovers #culo #anal

WORSHIPPING 🙏
HIS INCREDIBLE ASS!
#gay #male #sex #NSFW #cock #bigcock #monster #hung #huge #sucking #fellatio #porn #photography #art #fucking #ass #porn #blackandwhite #beautiful #adonis #stud #lovers #culo #anal

WORSHIPPING 🙏
HIS INCREDIBLE ASS!
#gay #male #sex #NSFW #cock #bigcock #monster #hung #huge #sucking #fellatio #porn #photography #art #fucking #ass #porn #blackandwhite #beautiful #adonis #stud #lovers #culo #anal

WORSHIPPING 🙏
HIS INCREDIBLE ASS!
That intoxicating, smoky odor of his ass mixed with poppers, weed, and leather…

#gay #male #sex #NSFW #cock #bigcock #monster #hung #huge #sucking #fellatio #porn #photography #art #fucking #ass #porn #blackandwhite #beautiful #adonis #stud #lovers #culo #anal

WORSHIPPING 🙏
HIS INCREDIBLE ASS!
Hitting his tight hole every week after practice…

#gay #male #sex #NSFW #cock #bigcock #monster #hung #huge #sucking #fellatio #porn #photography #art #fucking #ass #porn #blackandwhite #beautiful #adonis #stud #lovers #culo #anal

COCKSURE.

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THE ART OF MAN 2

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#OTD (Dec. 12) in #OrganizedCrime #History: shootings in #NewOrleans and #Milwaukee, #Coll gang accused of bank truck robbery, #Gurrah Shapiro arrested a day after prison release, #Moretti and #Adonis talk to #Kefauver panel, heart attack takes #TonyPro.

#MafiaHistory #Histodons

#OTD (Dec. 12) in #OrganizedCrime #History: shootings in #NewOrleans and #Milwaukee, #Coll gang accused of bank truck robbery, #Gurrah Shapiro arrested a day after prison release, #Moretti and #Adonis talk to #Kefauver panel, heart attack takes #TonyPro.

#MafiaHistory #Histodons

#OTD (Dec. 12) in #OrganizedCrime #History: shootings in #NewOrleans and #Milwaukee, #Coll gang accused of bank truck robbery, #Gurrah Shapiro arrested a day after prison release, #Moretti and #Adonis talk to #Kefauver panel, heart attack takes #TonyPro.

#MafiaHistory #Histodons

#OTD (Dec. 12) in #OrganizedCrime #History: shootings in #NewOrleans and #Milwaukee, #Coll gang accused of bank truck robbery, #Gurrah Shapiro arrested a day after prison release, #Moretti and #Adonis talk to #Kefauver panel, heart attack takes #TonyPro.

#MafiaHistory #Histodons

#OTD (Dec. 12) in #OrganizedCrime #History: shootings in #NewOrleans and #Milwaukee, #Coll gang accused of bank truck robbery, #Gurrah Shapiro arrested a day after prison release, #Moretti and #Adonis talk to #Kefauver panel, heart attack takes #TonyPro.

#MafiaHistory #Histodons

It does exist! Sulfurous acid #H2SO3 detected under atmospheric conditions in the gas phase. @angew_chem @TROPOS_en > https://www.tropos.de/en/current-issues/press-releases/details/schweflige-saeure-h2so3-und-es-gibt-sie-doch #climate #appliedchemistry #ACD #Research #Climate #ADOniS @dfg_public @LeibnizWGL @H_Herrmann24 @UniLeipzig
https://nachrichten.idw-online.de/2024/09/03/sulfurous-acid-h2so3-and-it-does-exist

In fact, #Asklepios learned the art of medicine from #Chiron, a centaur raised and educated by #Apollon. Chiron in turn raised and educated many famous heroes in their youth, among them #Achilles, Apollon's son Aristaios, and Kokytos, whom Chiron had taught medicine and who cared for #Adonis when he was wounded by the wild boar.
Chiron was wounded by an arrow dipped in the blood of the hydra, giving up is immortality to end his agony. The healer could not heal himself. 😔

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