Ghostdog

and let the christmas bashng begin

a lot of people where i live use a leaf blower instead of shoving snow and it looks much easier

wonder hoew many ppl wre early to church this morn

does anyone else think the movie v for vendetta is becoming real?

asteriods? i havent played that game in years

im at a point in my life where i cant do the things i once use to. i dont have the staminia or the strength i once had when i was younger. most days i feel lost when it come to finding work cause most of my previous jobs required physical labour. i can do a day or two of labour jobs but then i need a few days to rest and recover. i get annoyed with myself when i cant do something i know i use to be able to do but cant now.

i know right im so glad worthy has people who listen now if only if people would listen to me when i say im last

look at the "my thread (keeep out)" thread i started in 2016/17? i knew that people wouldnt resist posting in it

sometimes when im reading the ot ill come across a verse that mentions a book thats not in the bible if the bible we have the complete word of God then why mention these other books? and where are these books?

when i was younger i use to love halloween even as a young christian cause i didnt know better but ive learned that its not a good thing to be celebrating

where is it? i looked high and low for it but i cant find it so i decided to start it myself so lets talk about how evil halloween is

i find it funny that a guy had to have a donkey talk to him to see that there was something in the way

this is a long read so be warned https://indigenousfoundations.arts.ubc.ca/the_residential_school_system/ What Were Residential Schools? The term residential schools refers to an extensive school system set up by the Canadian government and administered by churches that had the nominal objective of educating Indigenous children but also the more damaging and equally explicit objectives of indoctrinating them into Euro-Canadian and Christian ways of living and assimilating them into mainstream white Canadian society. The residential school system officially operated from the 1880s into the closing decades of the 20th century. The system forcibly separated children from their families for extended periods of time and forbade them to acknowledge their Indigenous heritage and culture or to speak their own languages. Children were severely punished if these, among other, strict rules were broken. Former students of residential schools have spoken of horrendous abuse at the hands of residential school staff: physical, sexual, emotional, and psychological. Residential schools provided Indigenous students with inappropriate education, often only up to lower grades, that focused mainly on prayer and manual labour in agriculture, light industry such as woodworking, and domestic work such as laundry work and sewing. Residential schools systematically undermined Indigenous, First Nations, Métis and Inuit cultures across Canada and disrupted families for generations, severing the ties through which Indigenous culture is taught and sustained, and contributing to a general loss of language and culture. Because they were removed from their families, many students grew up without experiencing a nurturing family life and without the knowledge and skills to raise their own families. The devastating effects of the residential schools are far-reaching and continue to have a significant impact on Indigenous communities. The residential school system is widely considered a form of genocide because of the purposeful attempt from the government and church to eradicate all aspects of Indigenous cultures and lifeworlds. From the 1990s onward, the government and the churches involved—Anglican, Presbyterian, United, and Roman Catholic—began to acknowledge their responsibility for an education scheme that was specifically designed to “kill the Indian in the child.” On June 11, 2008, the Canadian government issued a formal apology in Parliament for the damage done by the residential school system. In spite of this and other apologies, however, the effects remain. What led to the residential schools? The early origins of residential schools in Canada are found in the implementation of the mission system in the 1600s. The churches and European settlers brought with them the assumption that their own civilization was the pinnacle of human achievement. They interpreted the socio-cultural differences between themselves and Indigenous Peoples as “proof” that Canada’s first inhabitants were ignorant, savage, and—like children—in need of guidance. They felt the need to “civilize” Indigenous Peoples. Education—a federal responsibility—became the primary means to this end. Canadian Prime Minister John A. Macdonald commissioned journalist and politician Nicholas Flood Davin to study industrial schools for Indigenous children in the United States. Davin’s recommendation to follow the U.S. example of “aggressive civilization” led to public funding for the residential school system. “If anything is to be done with the Indian, we must catch him very young. The children must be kept constantly within the circle of civilized conditions,” Davin wrote in his 1879 Report on Industrial Schools for Indians and Half-Breeds (Davin’s report can be read here.) In the 1880s, in conjunction with other federal assimilation policies, the government began to establish residential schools across Canada. Authorities would frequently take children to schools far from their home communities, part of a strategy to alienate them from their families and familiar surroundings. In 1920, under the Indian Act, it became mandatory for every Indigenous child to attend a residential school and illegal for them to attend any other educational institution. Living conditions at the residential schools The purpose of the residential schools was to eliminate all aspects of Indigenous culture. Students had their hair cut short, they were dressed in uniforms, they were often given numbers, and their days were strictly regimented by timetables. Boys and girls were kept separate, and even siblings rarely interacted, further weakening family ties. Chief Bobby Joseph of the Indian Residential School Survivors Society recalls that he had no idea how to interact with girls and never even got to know his own sister “beyond a mere wave in the dining room.”1 In addition, students were strictly forbidden to speak their languages—even though many children knew no other—or to practise Indigenous customs or traditions. Violations of these rules were severely punished. Residential school students did not receive the same education as the general population in the public school system, and the schools were sorely underfunded. Teachings focused primarily on practical skills. Girls were primed for domestic service and taught to do laundry, sew, cook, and clean. Boys were taught carpentry, tinsmithing, and farming. Many students attended class part-time and worked for the school the rest of the time: girls did the housekeeping; boys, general maintenance and agriculture. This work, which was involuntary and unpaid, was presented as practical training for the students, but many of the residential schools could not run without it. With so little time spent in class, most students had only reached grade five by the time they were 18. At this point, students were sent away. Many were discouraged from pursuing further education. Abuse at the schools was widespread: emotional and psychological abuse was constant, physical abuse was metred out as punishment, and sexual abuse was also common. Survivors recall being beaten and strapped; some students were shackled to their beds; some had needles shoved in their tongues for speaking their native languages. These abuses, along with overcrowding, poor sanitation, and severely inadequate food and health care, resulted in a shockingly high death toll. In 1907, government medical inspector P.H. Bryce reported that 24 percent of previously healthy Indigenous children across Canada were dying in residential schools. This figure does not include children who died at home, where they were frequently sent when critically ill. Bryce reported that anywhere from 47 percent (on the Peigan Reserve in Alberta) to 75 percent (from File Hills Boarding School in Saskatchewan) of students discharged from residential schools died shortly after returning home. The extent to which the Department of Indian Affairs and church officials knew of these abuses has been debated by some. However, the Royal Commission on Aboriginal Peoples (RCAP) and John Milloy, among others, concluded that church and state officials were fully aware of the abuses and tragedies at the schools. Some inspectors and officials at the time expressed alarm at the horrifying death rates, yet those who spoke out and called for reform were generally met with silence and lack of support. The Department of Indian Affairs would promise to improve the schools, but the deplorable conditions persisted. Some former students have positive memories of their time at residential schools, and certainly some might have been treated with kindness by the priests and nuns who ran the schools as best they could given the circumstances. But even these “good” experiences occurred within a system aimed at destroying Indigenous cultures and assimilating Indigenous students. The Shift Away from Residential Schools Church and state officials of the 19th century believed that Indigenous societies were disappearing and that the only hope for Indigenous people was to convert to Christianity, do away with their cultures, and become “civilized” British subjects—in short, assimilate them. By the 1950s, the same officials were doubting the viability of such project. The devastating effects of the residential schools and the needs and life experiences of Indigenous students were becoming more widely recognized. The government also acknowledged that removing children from their families was severely detrimental to the health of the individuals and the communities affected. In 1951, with the amendments to the Indian Act, the half-day work/school system was progressively abandoned, conceding power to the provinces to apprehend children, and transitioning from the school system to a ‘child welfare system’. This time is referred to as the ‘Sixties Scoop’ because of the systematic removal of Indigenous children from their families without consent from their parents or authorities. In the 1960s the drastic overrepresentation of Indigenous children in the welfare system consolidated, and authorities would constantly place Indigenous children with white middle-class families in an attempt to acculturate them. This practice, as well as the overrepresentation of Indigenous children in ‘child welfare systems’ continues today. In 1969, the Department of Indian Affairs took exclusive control of the system, marking an end to church involvement in residential schooling. Yet the schools remained underfunded and abuse continued, and many teachers and workers continued to lack proper credentials to carry out their responsibilities. In the meantime, the government decided to phase out segregation and began incorporating Indigenous students into public schools. Although these changes saw students reaching higher levels of education, problems persisted. Many Indigenous students struggled in their adjustment to public school and to a Eurocentric system where Indigenous knowledges were excluded, fostering discrimination by their non-Indigenous peers. Post-secondary education was strongly discouraged for Indigenous students because those who wanted to attend university would have been enfranchised. The process to phase out the residential school system and other assimilation tactics was slow and not without reversals. The residential school system in Canada lasted officially for almost 150 years, and its impacts continue on to this day. As mentioned above, the system’s closure gave way to the ‘Sixties Scoop,’ during which thousands of Indigenous children were abducted by social services and removed from their families. The ‘Scoop’ spanned roughly the two decades it took to phase out the residential schools, but child apprehensions from Indigenous families continue to occur in disproportionate numbers today. In part, this is the legacy of compromised families and communities left by the residential schools. Starting in 1969, residential schools in Canada began to decline in numbers. In 1970, the Department of Indian Affairs calculated fifty-six remaining schools, excluding the Northwest Territories. By 1980, the same institution reported sixteen, and one decade later, eleven. In 1996, Gordon Reserve Indian Residential School in Saskatchewan, the last of its kind, was closed and demolished. By 1999, the Department of Indian Affairs registered no remaining residential schools in operation. Ongoing Impacts The residential school system is viewed by much of the Canadian public as part of a distant past, disassociated from today’s events. In many ways, this is a misconception. The last residential school did not close its doors until 1996, and many of the leaders, teachers, parents, and grandparents of today’s Indigenous communities are residential school Survivors. Although residential schools have closed, their effects remain ongoing for both Survivors and their descendants who now share in the intergenerational effects of transmitted personal trauma and loss of language, culture, traditional teachings, and mental/spiritual wellbeing. According to the Report of the Aboriginal Justice Inquiry of Manitoba, several generations of Indigenous Peoples were denied the development of parenting skills not only through their removal from communities and families but also from the severe lack of attention paid to the issue by school officials. In addition, children were taught that their traditional ways were inferior, including their languages and cultures. The residential schools were operational through several generations of Indigenous Peoples so the process of healing from these damages will also take several generations -a process that has already begun, but has not been easy nor has it been simple. The historic, intergenerational, and collective oppression of Indigenous Peoples continues to this day in the form of land disputes, over-incarceration, lack of housing, child apprehension, systemic poverty, marginalization and violence against Indigenous women, girls, and 2SLGBTQQIA peoples, and other critical issues which neither began nor ended with residential schools. Generations of oppressive government policies attempted to strip Indigenous Peoples of their identities not only through residential schools but also through other policies including but not limited to: the implementation and subsequent changes to the Indian Act; the mass removal of Indigenous children from their families into the child welfare system known as the Sixties Scoop; and legislations allowing forced sterilizations of Indigenous Peoples in certain provinces, a practice that has continued to be reported by Indigenous women in Canada as recently as 2018; and currently, through the modern child welfare systems which continue to disproportionately apprehend Indigenous children into foster care in what Raven Sinclair has called the Millennium Scoop. In 2019, BC ended its practice of “birth alerts” in child welfare cases, which allowed child welfare agencies and hospitals to flag mothers deemed “high risk” without their consent -a practice which disproportionately targeted Indigenous mothers and was found to be “racist and discriminatory” and a “gross violation of the rights of the child, the mother, and the community." One of the findings of the Missing and Murdered Indigenous Women and Girls Report (MMIWG) asserts that the Canadian State “has used child welfare laws and agencies as a tool to oppress, displace, disrupt, and destroy Indigenous families, communities, and Nations. It is a tool in the genocide of Indigenous Peoples.”8 Child welfare laws and agencies, like the residential schools, effectively aided in the removal of Indigenous children from their families and continue to aid in the genocide of Indigenous Peoples. Survivors Demand Justice The residential schools heavily contributed to educational, social, financial and health disparities between Indigenous Peoples and the rest of Canada, and these impacts have been intergenerational.9 Despite the efforts of the residential school system and those who created and maintained it, Indigenous Peoples largely escaped complete assimilation and continue to work to regain what was lost, while also seeking justice for years of wrongdoing; including from the Canadian government, the churches, and the individuals responsible for specific cases of abuse. It was not until the late 1980s that the Canadian legal system began to respond to allegations of abuse brought forward by Survivors, with fewer than fifty convictions coming out of more than 38,000 claims of sexual and physical abuse submitted to the independent adjudication process.10 Notable cases include 1988’s Mowatt v. Clarke, in which eight former students of St. George’s Indian Residential School in Lytton, B.C., sued a priest, the government, and the Anglican Church of Canada; both the Anglican Church and the government admitted fault and agreed to a settlement. In 1995, twenty-seven Survivors from the Alberni Indian Residential School filed charges of sexual abuse against Arthur Plintwhile also holding Canada and the United Church vicariously liable. In addition to convicting Plint, the court held the federal government and the United Church responsible for the wrongs committed. Meanwhile, the Royal Commission on Aboriginal Peoples had been interviewing individuals from Indigenous communities and nations across Canada about their experiences. The commission’s report, published in 1996, brought unprecedented attention to the residential school system—many non-Indigenous Canadians did not know about this chapter in Canadian history. In 1998, based on the commission’s recommendations and considering the court cases, the Canadian government publicly apologized to former students for the physical and sexual abuse they suffered in the residential schools. The Aboriginal Healing Foundation was established as a $350 million government plan to aid communities affected by the residential schools. However, some Indigenous people felt the government apology did not go far enough, since it addressed only the effects of physical and sexual abuse and not other damages caused by the residential school system. The St. George and Alberni lawsuits set a precedent for future cases, proving that the churches and the government of Canada could be sued as an entity. As the number of cases grew, a National Class Action was filed in 2002 for compensation for all former Indian Residential school Survivors and family members in Canada. In 2005, Canada and nearly 80,000 Survivors reached the Indian Residential School Settlement Agreement in which Canada committed to individual compensation for Survivors, additional funding for the Aboriginal Healing Foundation, and the creation of the Truth and Reconciliation Commission. In September 2007, while the Settlement Agreement was being put into action, the Canadian government made a motion to issue a formal apology. The motion passed unanimously. On June 11, 2008, the House of Commons gathered in a solemn ceremony to publicly apologize for the government’s involvement in the residential school system and to acknowledge the widespread impact this system has had among Indigenous Peoples. You can read the official statement and responses to it by Indigenous organizations here (scroll down to “Choose a topic” and select “Apology to former students of Indian Residential Schools”). The apology was broadcast live across Canada (watch it here). Former Canadian prime minister Stephen Harper issued a ‘statement of apology to former students of Indian Residential Schools’, noting that “…the Government of Canada now recognizes that it was wrong to forcibly remove children from their homes and we apologize for having done this. We now recognize that it was wrong to separate children from rich and vibrant cultures and traditions that it created a void in many lives and communities, and we apologize for having done this”. Echoing Stephen Harper, former Chief Justice of Ontario Warren Winkler also observed that the residential school system removed children “from their families and communities to serve the purpose of carrying out a “concerted campaign to obliterate” the “habits and associations” of “Indigenous languages, traditions and beliefs,” in order to accomplish “a radical re-socialization” aimed at instilling the children instead with the values of Euro-centric civilization”(Library and Archives Canada, RG10, volume 6113, le 351-10, part 1).11 The federal government’s apology was met with a range of responses. Some felt that it marked a new era of positive federal government–Indigenous relations based on mutual respect, while many others felt that the apology was merely symbolic and doubted that it would change the government’s relationship with Indigenous Peoples. Although apologies and acknowledgements made by governments and churches are important steps forward in reconciliation, Indigenous leaders have argued that such gestures are not enough without supportive action. Communities and residential school survivor societies are undertaking healing initiatives and providing opportunities for survivors to talk about their experiences and move forward to create a positive future for themselves, their families, and their communities.

i made this video over a year ago

a few years ago i hung around a Jehovah witness just to see what they were all about. i went to a few meetings and asked a lot of questions to the guy i hung with. one thing he said was that the name Jehovah was removed from the bible over 700 times abd anytime the word Lord or God was there the original word was Jehovah so im wondering if that is true and if it is why was it replaced?

i posted this last year. i pray for the healing for my family and as well as the other families that have been affected by what happened. September 30 marks the National Day for Truth and Reconciliation in Canada. The day honours the lost children and Survivors of residential schools, their families and communities. Public commemoration of the tragic and painful history and ongoing impacts of residential schools is a vital component of the reconciliation process. Both the National Day for Truth and Reconciliation and Orange Shirt Day take place on September 30. Orange Shirt Day is an Indigenous-led grassroots commemorative day that honours the children who survived residential schools and remembers those who did not. This day relates to the experience of Phyllis Webstad, a Northern Secwepemc (Shuswap) from the Stswecem'c Xgat'tem First Nation, on her first day of school, where she arrived dressed in a new orange shirt, which was taken from her. It is now a symbol of the stripping away of culture, freedom and self-esteem experienced by Indigenous children over generations. On September 30, I encourage all my friends to wear orange (or to change their profile pic to orange) to raise awareness of the very tragic legacy of residential schools, and to honour the thousands of Survivors and the ones who didn't make it home. Growing up I saw first hand how the residential schools left their mark on my grandparents and my father. Even though my father didn't go to a residential school he still grew up with the effects of it which were then passed on to me. It's called multi generational trauma and most if not all Indigenous communities suffer from it. For a long time I didn't understand why dad acted the way that he did but a few years ago I was taught about the residential schools and now I understand a lot more.

where you left me - sean williams I don't know what to say or where to start How I thought we fell in love or how I let you into my heart You promised you were different and that you felt the same It's crazy how fast things change Cause you want me only when you want me But when I needed you, you weren't there But when you call or text I come running over I just wish that you could see how that ain't fair Well I didn't know my worth so I let you walk all over So I'm done with games and sitting on your shelf Jesus changed my heart that's what set me free Now I won't be where you left me It's been so long I can't remember when The last time that I felt this good or felt like me again I tell myself I'm strong enough from what you put me through I'm better off on my own than running back to you Cause you want me only when you want me But when I needed you, you weren't there But when you call or text I come running over I just wish that you could see how that ain't fair Well I didn't know my worth so I let you walk all over So I'm done with games and sitting on your shelf Jesus changed my heart that's what set me free Now I won't be where you left me I used to blame myself for what you done to me But now I know all the lies you made me believe I might of given you my all but now you won't get the best of me Now when you want me I don't come running And when you need me I won't be there When you call or text I'll just change my number Cause I see you never really cared And I know my worth and now I know I'm worth it And you will never see me sitting again on your shelf Jesus changed my heart that's what set me free Addiction I won't be where you left me Addiction I won't be where you left me

tattoos and scars- montgomery gentry A young kid stepped in from the cold And he opened up a drink He said don't look surprised old man I'm tougher than you think If I was the talkin' kind I could tell you a thing or two And since you didn't ask, let me show you my spiritual tattoos He said I got this one in Memphis after a preacher gave me a dunk Picked this one up in Dallas, man I sure was good and Holy Ghost drunk And you know the way I see it, if it gets any worse out there A Christian like me hasn't got a prayer The old man put down his Bible He said take some advise from me Sat down his glasses and rolled up his sleeve Said take a good look here my friend You see what these are Just my ragged old and jagged spiritual scars He said I got this one in a war before you were born And this one when I was half your age Satan nearly took my arm And you know the way I see it, son you ain't seen what I've seen Cause spiritual tattoos and scars are different things He said I've been serving God for all these years And what I know is this If you look and listen close A man will show you where his heart is You know the way I see it, you've been 'round but you're still green Cause spiritual tattoos and scars are different things A young kid stepped in from the cold And he opened up a drink He said don't look surprised old man I'm tougher than you think

hear me crying - nu breed Hello I'm not here right now but please let your message after the beep and I will return your call when I can <beep> Hey Ghostdog it's Dennis I'm just wondering how you been, I been trying to reach you for awhile, been going to the places we hang out at and no one knows where you are, I know you've going through a lot right now but dude you got a lot of people who care about you and type of thoughts you've been having lately will lead to a no good outcome bro, there's a lot of people out there who still need you, so don't sell yourself short, anyways I just wanted to hear from you so hit me up when you get this, keep your head up and remember God's got you. Locked away in this cage of mine This misery is always on my mind So afraid of this heart of mine This emptiness it gets me every time Want to run away from this life of mine These memories eat me up inside So I fade to black and I turn out the lights Then I call out to God Can You hear me crying? Are You here with me? Are You listening? Can You hear me crying? Are You here with me? Are You listening? Can You hear me crying? I turned into someone I shouldn't have Broke the trust of the friends I once had Got these thoughts once again How I lost it all due to sin Living in fairy tales and make believe Then waking up from those dreams Feeling like I was born to lose And that's the excuse I give to use But I can't forget the sin I was raised from And I'll never forget that outcome Now a days I just feel numb Locked away in this cage of mine This misery is always on my mind So afraid of this heart of mine This emptiness it gets me every time Want to run away from this life of mine These memories eat me up inside So I fade to black and I turn out the lights Then I call out to God Can You hear me crying? Are You here with me? Are You listening? Can You hear me crying? Are You here with me? Are You listening? Can You hear me crying? When the smoke cleared I was still standing But in a million pieces from a crash landing Broke and alone but I'm not suprised That's what happens when you compromise I felt lost inside and had no reason Asking God why He keeps me breathing He showed me my life had meaning This will pass it's only a season I may have made some bad decisions but I only had good intentions I wasn't dealing with my addiction And one day it lead to my conviction Locked away in this cage of mine This misery is always on my mind So afraid of this heart of mine This emptiness it gets me every time Want to run away from this life of mine These memories eat me up inside So I fade to black and I turn out the lights Then I call out to God Can You hear me crying? Are You here with me? Are You listening? Can You hear me crying? Are You here with me? Are You listening? Can You hear me crying?

i just found a few hours ago that out she died today

changes - nu breed I ain't never walked no line I can't claim to be a perfect saint But I promise you I'm one of a kind I been handcuffed, faced all my dirt I been dressed up, ready for church I've been betrayed, my heart is been broken And I broke some hearts and I ripped em open I'm just a man. I made mistakes Never settled down, living place to place I been ashamed and I've been proud I can laugh about it or break down Never been too good at love Never had a love that would love me back Never cried out to God until I needed help I was lost in sin and went way off track I been sick and tired, I've cried the blues I heard people sayin that I'm bad news And that's half the truth But, you only gonna see the half of me that you want to I've chased dreams, I've wasted time I've hurried up, just to wait in line But, I've paid my dues, I can't wait for mine I got a legacy to leave behind No matter what you think of me Just keep it real and don't be fake with me Dont talk that trash unless you're facing me And if you think I'll fail Just wait and see Cause God seen me through it all and now I'm not afraid The blood, the sweat and too much pain I've lost it all and got it all to gain So, I'm on my way, thank God I've changed Everybody changes, good or bad But it's up to you, what path you choose When your backs up against that wall again And you feel like everything's just fallin' in Everything changes, better or worse The real truth hurts You only get what you deserve Everybody changes, good or bad But it's up to you, what path you choose When your backs up against that wall again And you feel like everything's just fallin' in 'Cause everything changes, better or worse The real truth hurts You only get what you deserve Everybody changes and everything changes The real truth hurts You only get what you deserve Cause everybody changes and everything changes The real truth hurts and you only get what you deserve Never switched up, Never sold out Heartbreak and pains all I know about I need happiness, I'm gettin' older now My momma needs a better house And one for my little sister too So, I've gotta get my feet on the ground Gotta do this here with nothing to lose My friends have seen me struggle at times But, I did good a couple of times Look how far I've came with a troublesome mind When I could failed and came crumbling down I've did dirt, I've been kicked in it Built a house of pain and I lived in it Been badmouthed and talked down on So, it feels good to put a smile on And I promise that I'll never go back To that place that I lived in the past To the person that I used to be Cause I'm finally free at last So, if I never make it in rewrites Just know that I made it in life And that's more than I could ever ask for And I think I'm doin' alright No matter what you think of me Just keep it real and don't be fake with me Don't talk that trash unless you're facing me And if you think I'll fail, just wait and see Cause God seen me through it all and now I'm not afraid The blood, the sweat and too much pain I've lost it all and got it all to gain So, I'm on my way, thank God I've changed Everybody changes, good or bad But it's up to you, what path you choose When your backs up against that wall again And you feel like everything's just fallin' in Cause everything changes, better or worse The real truth hurts You only get what you deserve Everybody changes, good or bad But it's up to you, what path you choose When your backs up against that wall again And you feel like everything's just fallin' in Cause everything changes, better or worse The real truth hurts You only get what you deserve Everybody changes And everything changes The real truth hurts You only get what you deserve Cause everybody changes And everything changes The real truth hurts And you only get what you deserve

i heard about an opening for a resident ghost so i joined i came here in 2005 looking to find my way back to God after my family left the church we were going to. it was my first time being online and i had a lot to learn. i started in the chat room but now i just stay on the forums.

now your upside down

addiction - bryan martin I'm a darkness that comes in any size You can't hide me they can see it in your eyes Sinner or saint I'll have you believing lies But I'll be with you till the day you die Hiding in the shadows down the street Just waiting for the chance for us to meet Once I have you I won't let you go Jesus can have your heart, But I have your soul You can try to put me down but you'll always fail This ain't my first rodeo gonna put you through hell As you lie in bed with the sweats and the shakes I'll be waiting over here when your fever breaks Make you steal from your mom, make you steal from your dad I'll make you sell everything you have Forget about your kids, forget about your wife 'Cause I'm the only thing that you need in life Well I didn't come to you, you came to me So I'm not the one to blame you see You talk about all the things you changed When the morning comes I'll still remain You can hear the voices calling down the hall Ain't nobody there 'cause you've lost it all Come next week you'll be living in the street Don't worry brother I got all you need Well I come in many forms whiskey and pills Cocaine, porn, whatever spins your wheels I've been bought, and I've been sold Once I'm in your system I take control My names addiction it's a powerful name If you don't believe me come and play my game I took the best and watched them go insane Just kicked back and watch their lives go up in flames Im a darkness that comes in any size You can't hide me they can see it in your eyes Sinner or saint I'll have you believing lies But I'll be with you till the day you die