Nathan Winneke (born January 15, 1977) is the lead vocalist, former bassist, and former drummer of Lake Forest, California based experimental band HORSE the Band. Nathan claims to be a Taoist, and translates his philosophical religious views into his music accordingly, as evidenced by a rather about-face and almost bipolar vocal and lyrical style. His writing style consists of highly metaphorical and absurdist lyrics, often referencing various Nintendo and comic book characters as a rather unusual basis of comparison to actual persons and events that have taken place during his life. Nathan is also the leader of an online "cult" named "The First Church of The Mechanical Hand", in which he regularly wrote nihilistic and absurdist articles about the worship of a fictional deity, "The Lady of The Mechanical Light". In its beginning stages, the cult was of private membership, only open to people of the male gender. Nathan has two alter-egos, one being General Beam, which according to Nathan is "like Jim Beam in clothing, essentially"
, and the other being SUPER SAPPHIRE, a mysterious astronomical being which apparently possesses Nathan as described in the HORSE the band song "The Startling Secret of Super Sapphire".
Inspiration for lyrical content
The HORSE song "Purple" contains a sample from and is directly inspired by the motion picture film Mulholland Dr., a favorite movie of Nathan's. He has been heard stating that the song is about "two women having sex and then killing each other" when the band performs the song live.
The HORSE song "Birdo", featured on their second full-length album The Mechanical Hand, was inspired by Nathan's stepfather and his unwillingness to accept Nathan's distaste for eggs as a child.
Their song "House Of Boo" on the same album refers to the ghost house stages in the Super Mario World series of Super Nintendo games, and to an event from Nathan's childhood in which an intruder (according to Nathan, an "11-foot-tall" male) was hiding in his closet and was seen by his mother leaving Nathan's bedroom upstairs. The intruder apparently returned later that night and tormented him and his mother further by somehow hiding in the ventilation system and breathing heavily through the night as they stood back-to-back in the living room area of the apartment wielding knives until daylight. The song is an account of the trauma and fear of the night and or the dark that Nathan incurred as a result. The intruder was never caught by the authorities and thus the story could never be proved.
The HORSE song "Murder", which is featured on their third full-length album A Natural Death, is a reference to Blue Duck, a Native American character in the novel and motion picture series Lonesome Dove. The song is reportedly about an Indian (named Blue Duck) who kills white men on the American plains in the 1840s. Lonesome Dove is a favorite novel and motion picture series of Nathan's. He also owns a Bowie knife named "Blue Duck". The original title of this song was "Murder, by Blue Duck (an Indian)."
The song "Hyperborea", also featured on A Natural Death is a vague reference to the comic / motion picture series Conan the Barbarian, another known favorite of Nathan's. The song's title also may hold a reference to Friedrich Nietzsche (an author whose writings have been directly adapted to a previous HORSE the band song, "The Greatest Weight"). Nietzsche once referred to believers of his philosophies as "Hyperboreans".
, and the other being SUPER SAPPHIRE, a mysterious astronomical being which apparently possesses Nathan as described in the HORSE the band song "The Startling Secret of Super Sapphire".
Inspiration for lyrical content
The HORSE song "Purple" contains a sample from and is directly inspired by the motion picture film Mulholland Dr., a favorite movie of Nathan's. He has been heard stating that the song is about "two women having sex and then killing each other" when the band performs the song live.
The HORSE song "Birdo", featured on their second full-length album The Mechanical Hand, was inspired by Nathan's stepfather and his unwillingness to accept Nathan's distaste for eggs as a child.
Their song "House Of Boo" on the same album refers to the ghost house stages in the Super Mario World series of Super Nintendo games, and to an event from Nathan's childhood in which an intruder (according to Nathan, an "11-foot-tall" male) was hiding in his closet and was seen by his mother leaving Nathan's bedroom upstairs. The intruder apparently returned later that night and tormented him and his mother further by somehow hiding in the ventilation system and breathing heavily through the night as they stood back-to-back in the living room area of the apartment wielding knives until daylight. The song is an account of the trauma and fear of the night and or the dark that Nathan incurred as a result. The intruder was never caught by the authorities and thus the story could never be proved.
The HORSE song "Murder", which is featured on their third full-length album A Natural Death, is a reference to Blue Duck, a Native American character in the novel and motion picture series Lonesome Dove. The song is reportedly about an Indian (named Blue Duck) who kills white men on the American plains in the 1840s. Lonesome Dove is a favorite novel and motion picture series of Nathan's. He also owns a Bowie knife named "Blue Duck". The original title of this song was "Murder, by Blue Duck (an Indian)."
The song "Hyperborea", also featured on A Natural Death is a vague reference to the comic / motion picture series Conan the Barbarian, another known favorite of Nathan's. The song's title also may hold a reference to Friedrich Nietzsche (an author whose writings have been directly adapted to a previous HORSE the band song, "The Greatest Weight"). Nietzsche once referred to believers of his philosophies as "Hyperboreans".
Thoughts Without a Thinker: Psychotherapy from a Buddhist Perspective (1995, BasicBooks, ISBN 0-465-03931-6) is a book by Mark Epstein, and it deals with the conception or image we have of ourselves — In other words, who we think we are. The book also takes into consideration Buddhism, (often only referred to as Eastern psychology, even its original psychology), and has a very central teaching of "letting go of the self" (self: atman, selflessness: anatta). Although the Buddhist teachings in this book are arguably well developed and holistic, some may perhaps find it easiest to relate to this as Mark Epstein describes himself: "A Western psychologist who uses Buddhist techniques."
Throughout the book, Epstein writes off our concept of self as "just an idea that we dream up while young". As time goes on, Epstein says, we become more and more attached to this idea, and try to protect it (see skandha), leading to all sorts of problems. Also: "Since it is just a fixed idea — and one made up by a child, no less — it cannot possibly be an accurate representation of an ever-changing human living from moment to moment. As such, while preserving this self-concept, we are in a constant battle to defend something which is indefensible."
So, he comes to a conclusion: "The issue here, of course, is that defending the indefensible is no way to be happy. Therefore, we should stop deceiving ourselves and really examine this issue."
He concludes that the solution to all this is: "to simply drop this ridiculous concept of 'who we are', and to start being what we are! Who we are is not a fixed image, but an ongoing story. It is not only new in this very moment, but will be new again, in the next moment."
It's not necessarily that we just "drop" or let go of this self; this self never did exist, so it is like seeing the self as nonexistent, a fiction, illusion or a delusion. For example, when we get our feelings hurt, or someone pushes our buttons, this is when the self is most "real." If we redirect our awareness to the self at those moments, we see that it is in flux, and we are freed from the pressures of narcissistic emotions. This self is something that never existed. This is what is meant by "thoughts without a thinker."
If you read Mark Epsteins book "Thoughts Without a Thinker" you may find that he
carefully illustrates all the wrong views that commonly occur with beginning meditators and psychotherapists, for
example, "to simply drop this ridiculous concept of 'who we are'" is the action of disavowal.
Listen to Epstein on this point, " A fourth common misconception... is the belief that egolessness is a developmental stage beyond the ego-that the ego must first exist and then
be abandoned."
The mirror stage (Lacan)
Within the annals of psychoanalytically oriented psychotherapy Epstein's view is not new. The French psychoanalyst Jacques Lacan, possibly the most influential reinterpreter of Freud in France after Freud's death, offered a non-Buddhist explanation of the origin of the self in his 1941 essay translated into English as the 'Mirror Stage'. The core of this essay was formulated in lectures as early as 1936.
In this illuminating essay Lacan analyses the reaction of the infant who first sees his own body image in a looking-glass or mirror. Contrasting the infant's perceived apparent self-image with the psychic fragmentation that he attributed to the infant, Lacan concluded that each of us puts on ("assumes") something to function as a self to conform to the deceptive image that we see at this moment. Such a self is the person we hope others will take us for rather than our fragementations which render us so vulnerable.
The strength of his observation is that any infant with a mirror or looking-glass is seen to visibly startle at its own image. It may be argued that Lacan offers more sophistication to the infant at the same time as he refuses it.
If Lacan's vision is valid, then Epstein's theory fails to take into account the very real power of the 'validation' of the individual self provided by others, and especially of the primary caregivers, family members and benevolent authorities like teachers. Their constant and continuing use of such attributes as a personal name or nickname, of regular routines of care and concern, and behavioural expectations constantly reinforce the version of the self that every child must have to pass from the childhood to adult stage, where the cycle is repeated with fresh generations.
While there may be some sound good sense in the idea that we are not the one that our society says we are in terms of identity, Epstein's too-easy dismissal of the core and fundamental developmental influences makes his thesis that we can readily displace the notion of the self very much subject to questioning.
Were Epstein to consider the findings of psychoanalysis he might see that the persistence of the self, its innate conservatism, is fundamental to creating a reference point from which some partial change may be made without destroying the core of the self that was formed out of a need to survive.
Epstein's "theory" is based on experience of injured innocence, when the self concept is hurt at that time, and the person redirects awareness from "offending object to the misperceive subject" it is this self that "breaks up under objective scrutiny" not the personality as a whole. The reason Mark writes about injured innocence is to free the individual of suffering created by narcissistic attachment, which is the hardest concept to wrap your mind around.
Thoughts in search of a thinker (Bion)
While designing his personal epistemology, which he felt indispensable in order to function as a practising psychoanalyst, the British psychiatrist Wilfred Ruprecht Bion (1897 - 1979) arrived at the idea that thoughts should be distinguished from the thinker who is ‘having’ them (Bion, 1962).
Thinking, in Bion’s view, is an apparatus to cope with thoughts, a development forced on the psyche by the pressure of thoughts, not the other way round. Psychopathology is thus understood as resulting from a breakdown a) in the development of thoughts, or b) in the development of the apparatus for dealing with them, or c) simultaneously in both.
Thoughts, in Bion’s theory, are the product of a preconception and its frustration. The example he uses is the infant’s expectation of a breast, intersecting with a realisation of no breast available for satisfaction. If such frustration can be tolerated, this ‘no breast’ becomes internalised as a thought, which in turn contributes to development of the apparatus for thinking it.
In his later commentary to the original paper (Bion, 1967), this theory of thinking is associated with a phenomenon common in the consulting room that Bion has coined ‘attacks on linking’. The example given is based on an observable difference between the actual functioning of human sense organs and the nature of our ‘sensing’ in the mental realm. Bion points out that for smell, sight, etcetera, the human body is equipped with specifically specialised sense organs, where in psychic reality the sense organs apparently intuit every sort of sensation by the same apparatus: the mind. When a person hallucinates while listening to another person, he or she might say “I see what you mean”, but this does not necessarily indicate that he or she expresses understanding of what has been said; his or her statement may actually be literally 'true'. This kind of exchange must therefore be considered an evasion of or intolerance for frustration (the frustration of not understanding what the other person is trying to communicate) and therefore a destructive attack on the capacity to think.
A second example Bion uses to clarify the pragmatic implications of his theory, is the problem of thinking the infinite. He points out that the idea of the finite comes after the idea of infinitude. The sense that an infinite number of objects exists, intersects with frustrating physical or mental experiences a person has of him- or herself. The oceanic feeling of infinitude is then replaced by a sense that only a definite number of objects exist. This way a thought acquires a thinker.
To be sure, at the end of his commentary Bion warns against using ‘experience’ as an instrument for empirical verification or validation. That practice, customary in the philosophy of science, is critiqued by Bion as a neutralising manoeuvre against the sense of deep insecurity following every discovery: that further arrays of unsolved problems lie ahead. “Thoughts” in search of a thinker.
The following is a quote from a tape Bion recorded before a visit to Rome in 1977: "If a thought without a thinker comes along, it may be a stray thought, or it could be a thought with the owner's name and address on it, or it could be a wild thought. The problem is, what to do with it. Of course, if it is wild, one might try to domesticate it. If its owner's name and address are attached, it could be restored to its owner, or the owner could be told that you had it and he could collect it any time he felt inclined. Or, of course, you could purloin it and hope either the owner would forget it, or that he would not notice the theft, and you could keep the idea all to yourself."
Bion, W. R. (1962). “A Theory of Thinking.” International Journal of Psychoanalysis 43, Parts 4-5.
Bion, W. R. (1967). Second thoughts : selected papers on psycho-analysis. London, Heinemann Medical.
Throughout the book, Epstein writes off our concept of self as "just an idea that we dream up while young". As time goes on, Epstein says, we become more and more attached to this idea, and try to protect it (see skandha), leading to all sorts of problems. Also: "Since it is just a fixed idea — and one made up by a child, no less — it cannot possibly be an accurate representation of an ever-changing human living from moment to moment. As such, while preserving this self-concept, we are in a constant battle to defend something which is indefensible."
So, he comes to a conclusion: "The issue here, of course, is that defending the indefensible is no way to be happy. Therefore, we should stop deceiving ourselves and really examine this issue."
He concludes that the solution to all this is: "to simply drop this ridiculous concept of 'who we are', and to start being what we are! Who we are is not a fixed image, but an ongoing story. It is not only new in this very moment, but will be new again, in the next moment."
It's not necessarily that we just "drop" or let go of this self; this self never did exist, so it is like seeing the self as nonexistent, a fiction, illusion or a delusion. For example, when we get our feelings hurt, or someone pushes our buttons, this is when the self is most "real." If we redirect our awareness to the self at those moments, we see that it is in flux, and we are freed from the pressures of narcissistic emotions. This self is something that never existed. This is what is meant by "thoughts without a thinker."
If you read Mark Epsteins book "Thoughts Without a Thinker" you may find that he
carefully illustrates all the wrong views that commonly occur with beginning meditators and psychotherapists, for
example, "to simply drop this ridiculous concept of 'who we are'" is the action of disavowal.
Listen to Epstein on this point, " A fourth common misconception... is the belief that egolessness is a developmental stage beyond the ego-that the ego must first exist and then
be abandoned."
The mirror stage (Lacan)
Within the annals of psychoanalytically oriented psychotherapy Epstein's view is not new. The French psychoanalyst Jacques Lacan, possibly the most influential reinterpreter of Freud in France after Freud's death, offered a non-Buddhist explanation of the origin of the self in his 1941 essay translated into English as the 'Mirror Stage'. The core of this essay was formulated in lectures as early as 1936.
In this illuminating essay Lacan analyses the reaction of the infant who first sees his own body image in a looking-glass or mirror. Contrasting the infant's perceived apparent self-image with the psychic fragmentation that he attributed to the infant, Lacan concluded that each of us puts on ("assumes") something to function as a self to conform to the deceptive image that we see at this moment. Such a self is the person we hope others will take us for rather than our fragementations which render us so vulnerable.
The strength of his observation is that any infant with a mirror or looking-glass is seen to visibly startle at its own image. It may be argued that Lacan offers more sophistication to the infant at the same time as he refuses it.
If Lacan's vision is valid, then Epstein's theory fails to take into account the very real power of the 'validation' of the individual self provided by others, and especially of the primary caregivers, family members and benevolent authorities like teachers. Their constant and continuing use of such attributes as a personal name or nickname, of regular routines of care and concern, and behavioural expectations constantly reinforce the version of the self that every child must have to pass from the childhood to adult stage, where the cycle is repeated with fresh generations.
While there may be some sound good sense in the idea that we are not the one that our society says we are in terms of identity, Epstein's too-easy dismissal of the core and fundamental developmental influences makes his thesis that we can readily displace the notion of the self very much subject to questioning.
Were Epstein to consider the findings of psychoanalysis he might see that the persistence of the self, its innate conservatism, is fundamental to creating a reference point from which some partial change may be made without destroying the core of the self that was formed out of a need to survive.
Epstein's "theory" is based on experience of injured innocence, when the self concept is hurt at that time, and the person redirects awareness from "offending object to the misperceive subject" it is this self that "breaks up under objective scrutiny" not the personality as a whole. The reason Mark writes about injured innocence is to free the individual of suffering created by narcissistic attachment, which is the hardest concept to wrap your mind around.
Thoughts in search of a thinker (Bion)
While designing his personal epistemology, which he felt indispensable in order to function as a practising psychoanalyst, the British psychiatrist Wilfred Ruprecht Bion (1897 - 1979) arrived at the idea that thoughts should be distinguished from the thinker who is ‘having’ them (Bion, 1962).
Thinking, in Bion’s view, is an apparatus to cope with thoughts, a development forced on the psyche by the pressure of thoughts, not the other way round. Psychopathology is thus understood as resulting from a breakdown a) in the development of thoughts, or b) in the development of the apparatus for dealing with them, or c) simultaneously in both.
Thoughts, in Bion’s theory, are the product of a preconception and its frustration. The example he uses is the infant’s expectation of a breast, intersecting with a realisation of no breast available for satisfaction. If such frustration can be tolerated, this ‘no breast’ becomes internalised as a thought, which in turn contributes to development of the apparatus for thinking it.
In his later commentary to the original paper (Bion, 1967), this theory of thinking is associated with a phenomenon common in the consulting room that Bion has coined ‘attacks on linking’. The example given is based on an observable difference between the actual functioning of human sense organs and the nature of our ‘sensing’ in the mental realm. Bion points out that for smell, sight, etcetera, the human body is equipped with specifically specialised sense organs, where in psychic reality the sense organs apparently intuit every sort of sensation by the same apparatus: the mind. When a person hallucinates while listening to another person, he or she might say “I see what you mean”, but this does not necessarily indicate that he or she expresses understanding of what has been said; his or her statement may actually be literally 'true'. This kind of exchange must therefore be considered an evasion of or intolerance for frustration (the frustration of not understanding what the other person is trying to communicate) and therefore a destructive attack on the capacity to think.
A second example Bion uses to clarify the pragmatic implications of his theory, is the problem of thinking the infinite. He points out that the idea of the finite comes after the idea of infinitude. The sense that an infinite number of objects exists, intersects with frustrating physical or mental experiences a person has of him- or herself. The oceanic feeling of infinitude is then replaced by a sense that only a definite number of objects exist. This way a thought acquires a thinker.
To be sure, at the end of his commentary Bion warns against using ‘experience’ as an instrument for empirical verification or validation. That practice, customary in the philosophy of science, is critiqued by Bion as a neutralising manoeuvre against the sense of deep insecurity following every discovery: that further arrays of unsolved problems lie ahead. “Thoughts” in search of a thinker.
The following is a quote from a tape Bion recorded before a visit to Rome in 1977: "If a thought without a thinker comes along, it may be a stray thought, or it could be a thought with the owner's name and address on it, or it could be a wild thought. The problem is, what to do with it. Of course, if it is wild, one might try to domesticate it. If its owner's name and address are attached, it could be restored to its owner, or the owner could be told that you had it and he could collect it any time he felt inclined. Or, of course, you could purloin it and hope either the owner would forget it, or that he would not notice the theft, and you could keep the idea all to yourself."
Bion, W. R. (1962). “A Theory of Thinking.” International Journal of Psychoanalysis 43, Parts 4-5.
Bion, W. R. (1967). Second thoughts : selected papers on psycho-analysis. London, Heinemann Medical.
Some famous diplomats include:
Afghanistan
* Abdullah Abdullah
Algeria
* Abdelaziz Bouteflika
* Mohamed Seddik Benyahia
* Lakhdar Brahimi
Argentina
* Carlos Saavedra Lamas
Australia
*Richard Alston
*Brian Burke
*Richard Butler
*Richard Casey
*Alexander Downer
*H. V. Evatt
*Vince Gair
*John Herron
*Andrew Peacock
*Kevin Rudd
Austria and Austro-Hungary
*Klemens von Metternich
*Kurt Waldheim
Brazil
*Barão do Rio Branco
*Sérgio Vieira de Mello
*Oswaldo Aranha
Bulgaria
* Ivan Bashev
* Petur Mladenov
Burma
* U Thant
Canada
*List of Canadian diplomats
Central African Republic
* Jean-Paul Ngoupandé
Chile
* Clodomiro Almeyda
* Carlos Dávila Espinoza
* José Miguel Insulza
* Orlando Letelier
* Gu Weijun
* Hu Shih
* Huang Hua
* Li Zhaoxing
* Li Hongzhang
* Qian Qichen
* Tang Shaoyi
* Zhou Enlai
Colombia
* Alberto Lleras Camargo
Republic of the Congo
* Pierre Nze
Côte d'Ivoire
* Amara Essy
Cuba
* Ricardo Alarcón de Quesada
* Isidoro Malmierca Peoli
* Felipe Pérez Roque
* Raúl Roa García
Czechoslovakia
* Jan Masaryk
Ecuador
* José Ayala Lasso
* Galo Plaza Lasso
Egypt
* Mohamed ElBaradei
* Boutros Boutros-Ghali
* Amr Moussa
Estonia
* Voldemar Aders
* Friedrich Akel
* Karl Ast
* Ado Birk
* Robert Birk
* Viktor Ditmar
* Bernhard Eenpalu
* Otto Grant
* Ernst Jaakson
* Aleksander Hellat
* Hermann Hellat
* Edgar Hõbemägi
* Antonius John
* Richard Jõffert
* Philip Kaljot
* Oskar Kallas
* René Kangro
* Oskar Kerson
* Elmar Kirotar
* August Koern
* Jaan Kopvillem
* Heinrich Laretei
* Jaan Lattik
* Johan Leppik
* Johannes Markus
* Aleksander Massakas
* Karl Menning
* Rudolf Möllerson
* Artur Normak
* Karl Robert Pusta
* Villibald Raud
* Hans Rebane
* August Rei
* Julius Seljamaa
* Karl Selter
* Otto Strandman
* Karl Tofer
* August Torma
* August Traksmaa
* Eduard Vilde
* Aleksander Warma
* Oskar Öpik
Ethiopia
* Kifle Wodajo
Finland
*Martti Ahtisaari
*Max Jakobson
*Elisabeth Rehn
*Sakari Tuomioja
*Harri Holkeri
France
*Bernard Kouchner
*Hubert Languet
*Ferdinand de Lesseps
*Joseph Marie de Maistre
*Henri de Laborde de Montpezat
*Jean Nicot
*Charles Maurice de Talleyrand-Périgord
*Dominique de Villepin
Germany (and Prussia)
*Claus von Amsberg
*Otto von Bismarck
*Herbert von Dirksen
*Hans von Herwarth
*Eugen Ott
*Joachim von Ribbentrop
*Heinrich Georg Stahmer
See also: :
Ghana
* Kofi Annan
* Kojo Botsio
Greece
*Ioannis Kapodistrias
*Eleftherios Venizelos
Guinea
* Lansana Kouyaté
* Diallo Telli
Guyana
* Rudy Insanally
* Sir Shridath Ramphal
Holy See (The Vatican)
*Agostino Cardinal Casaroli
Hungary
* Gyula Andrássy
* Ferenc Deák
India
*Satyabrata Rai Chowdhuri
*Jawaharlal Nehru
*Vijaya Lakshmi Pandit
Ireland
* Seán Lester
* Seán MacBride
Israel
* Shlomo Ben-Ami
* Moshe Dayan
*Abba Eban
Italy
* Camillo Benso, conte di Cavour
* Galeazzo Ciano
* Dino Grandi
Japan
* Baron Hiroshi Oshima
* Kenzo Oshima
* Masako Owada
* Chiune Sugihara
Korea
* Ban Ki Moon
Lebanon
* Charles Malik
Mali
* Alpha Oumar Konaré
Mexico
* Bernardo Sepúlveda Amor
Namibia
* Theo-Ben Gurirab
New Zealand
* Don McKinnon
Nicaragua
* Miguel d'Escoto
Niger
* Hamid Algabid
Nigeria
* Emeka Anyaoku
* Joseph Nanven Garba
*Jaja Wachuku
Norway
*Gro Harlem Brundtland
*Mona Juul
*Trygve Lie
*Fridtjof Nansen
*Terje Rød-Larsen
Pakistan
*Agha Shahi
* Sir Muhammad Zafrulla Khan
Papua New Guinea
* Sir John Kaputin
Peru
*Javier Pérez de Cuéllar
Poland
*
* Józef Beck
* Adam Jerzy Czartoryski
* Adam Rapacki
Portugal
* Aristides de Sousa Mendes
Romania
*
* Ana Pauker
Russia and Soviet Union
* Georgy Chicherin
* Vyacheslav Molotov
* Eduard Shevardnadze
* Andrey Vyshinsky
Republic of Macedonia
*Srgjan Kerim
Saint Lucia
* Julian Hunte
* Vaughan Lewis
Senegal
* Abdou Diouf
Spain
* Javier Solana
Sweden
*Folke Bernadotte
*Carl Bildt
*Hans Blix
*Bernt Carlsson
*Dag Hammarskjöld
*Gunnar Jarring
*Raoul Wallenberg
Syria
*Nizar Qabbani
Tanzania
* Oscar Kambona
* Asha-Rose Migiro
* Benjamin Mkapa
* Julius Nyerere
* Salim Ahmed Salim
Timor-Leste
* José Ramos-Horta
Togo
* Edem Kodjo
United Kingdom
*Sir Charles Bagot
*James Bryce
*Viscount Castlereagh
*George Canning
*Ernest Satow
*Jonathan Scheele
United States
* Dean Acheson
* John Adams
* John Quincy Adams
* Madeleine Albright
* James Baker
* John Bolton
* William Jennings Bryan
* Ralph Bunche
* George H. W. Bush
* Jimmy Carter
* Henry Clay
* Frederick Douglass
* Edward Everett
* Richard Holbrooke
* Herbert Hoover
* John Jay
* Thomas Jefferson
* Zalmay Khalilzad
* Jeane Kirkpatrick
* Henry Kissinger
* Robert Lansing
* George Marshall
* Richard Nixon
* Colin Powell
* Condoleezza Rice
* Bill Richardson
* William H. Seward
* Adlai Stevenson
* Daniel Webster
* Andrew Young
International
*Prince Sadruddin Aga Khan
*Prince Aly Khan
Afghanistan
* Abdullah Abdullah
Algeria
* Abdelaziz Bouteflika
* Mohamed Seddik Benyahia
* Lakhdar Brahimi
Argentina
* Carlos Saavedra Lamas
Australia
*Richard Alston
*Brian Burke
*Richard Butler
*Richard Casey
*Alexander Downer
*H. V. Evatt
*Vince Gair
*John Herron
*Andrew Peacock
*Kevin Rudd
Austria and Austro-Hungary
*Klemens von Metternich
*Kurt Waldheim
Brazil
*Barão do Rio Branco
*Sérgio Vieira de Mello
*Oswaldo Aranha
Bulgaria
* Ivan Bashev
* Petur Mladenov
Burma
* U Thant
Canada
*List of Canadian diplomats
Central African Republic
* Jean-Paul Ngoupandé
Chile
* Clodomiro Almeyda
* Carlos Dávila Espinoza
* José Miguel Insulza
* Orlando Letelier
* Gu Weijun
* Hu Shih
* Huang Hua
* Li Zhaoxing
* Li Hongzhang
* Qian Qichen
* Tang Shaoyi
* Zhou Enlai
Colombia
* Alberto Lleras Camargo
Republic of the Congo
* Pierre Nze
Côte d'Ivoire
* Amara Essy
Cuba
* Ricardo Alarcón de Quesada
* Isidoro Malmierca Peoli
* Felipe Pérez Roque
* Raúl Roa García
Czechoslovakia
* Jan Masaryk
Ecuador
* José Ayala Lasso
* Galo Plaza Lasso
Egypt
* Mohamed ElBaradei
* Boutros Boutros-Ghali
* Amr Moussa
Estonia
* Voldemar Aders
* Friedrich Akel
* Karl Ast
* Ado Birk
* Robert Birk
* Viktor Ditmar
* Bernhard Eenpalu
* Otto Grant
* Ernst Jaakson
* Aleksander Hellat
* Hermann Hellat
* Edgar Hõbemägi
* Antonius John
* Richard Jõffert
* Philip Kaljot
* Oskar Kallas
* René Kangro
* Oskar Kerson
* Elmar Kirotar
* August Koern
* Jaan Kopvillem
* Heinrich Laretei
* Jaan Lattik
* Johan Leppik
* Johannes Markus
* Aleksander Massakas
* Karl Menning
* Rudolf Möllerson
* Artur Normak
* Karl Robert Pusta
* Villibald Raud
* Hans Rebane
* August Rei
* Julius Seljamaa
* Karl Selter
* Otto Strandman
* Karl Tofer
* August Torma
* August Traksmaa
* Eduard Vilde
* Aleksander Warma
* Oskar Öpik
Ethiopia
* Kifle Wodajo
Finland
*Martti Ahtisaari
*Max Jakobson
*Elisabeth Rehn
*Sakari Tuomioja
*Harri Holkeri
France
*Bernard Kouchner
*Hubert Languet
*Ferdinand de Lesseps
*Joseph Marie de Maistre
*Henri de Laborde de Montpezat
*Jean Nicot
*Charles Maurice de Talleyrand-Périgord
*Dominique de Villepin
Germany (and Prussia)
*Claus von Amsberg
*Otto von Bismarck
*Herbert von Dirksen
*Hans von Herwarth
*Eugen Ott
*Joachim von Ribbentrop
*Heinrich Georg Stahmer
See also: :
Ghana
* Kofi Annan
* Kojo Botsio
Greece
*Ioannis Kapodistrias
*Eleftherios Venizelos
Guinea
* Lansana Kouyaté
* Diallo Telli
Guyana
* Rudy Insanally
* Sir Shridath Ramphal
Holy See (The Vatican)
*Agostino Cardinal Casaroli
Hungary
* Gyula Andrássy
* Ferenc Deák
India
*Satyabrata Rai Chowdhuri
*Jawaharlal Nehru
*Vijaya Lakshmi Pandit
Ireland
* Seán Lester
* Seán MacBride
Israel
* Shlomo Ben-Ami
* Moshe Dayan
*Abba Eban
Italy
* Camillo Benso, conte di Cavour
* Galeazzo Ciano
* Dino Grandi
Japan
* Baron Hiroshi Oshima
* Kenzo Oshima
* Masako Owada
* Chiune Sugihara
Korea
* Ban Ki Moon
Lebanon
* Charles Malik
Mali
* Alpha Oumar Konaré
Mexico
* Bernardo Sepúlveda Amor
Namibia
* Theo-Ben Gurirab
New Zealand
* Don McKinnon
Nicaragua
* Miguel d'Escoto
Niger
* Hamid Algabid
Nigeria
* Emeka Anyaoku
* Joseph Nanven Garba
*Jaja Wachuku
Norway
*Gro Harlem Brundtland
*Mona Juul
*Trygve Lie
*Fridtjof Nansen
*Terje Rød-Larsen
Pakistan
*Agha Shahi
* Sir Muhammad Zafrulla Khan
Papua New Guinea
* Sir John Kaputin
Peru
*Javier Pérez de Cuéllar
Poland
*
* Józef Beck
* Adam Jerzy Czartoryski
* Adam Rapacki
Portugal
* Aristides de Sousa Mendes
Romania
*
* Ana Pauker
Russia and Soviet Union
* Georgy Chicherin
* Vyacheslav Molotov
* Eduard Shevardnadze
* Andrey Vyshinsky
Republic of Macedonia
*Srgjan Kerim
Saint Lucia
* Julian Hunte
* Vaughan Lewis
Senegal
* Abdou Diouf
Spain
* Javier Solana
Sweden
*Folke Bernadotte
*Carl Bildt
*Hans Blix
*Bernt Carlsson
*Dag Hammarskjöld
*Gunnar Jarring
*Raoul Wallenberg
Syria
*Nizar Qabbani
Tanzania
* Oscar Kambona
* Asha-Rose Migiro
* Benjamin Mkapa
* Julius Nyerere
* Salim Ahmed Salim
Timor-Leste
* José Ramos-Horta
Togo
* Edem Kodjo
United Kingdom
*Sir Charles Bagot
*James Bryce
*Viscount Castlereagh
*George Canning
*Ernest Satow
*Jonathan Scheele
United States
* Dean Acheson
* John Adams
* John Quincy Adams
* Madeleine Albright
* James Baker
* John Bolton
* William Jennings Bryan
* Ralph Bunche
* George H. W. Bush
* Jimmy Carter
* Henry Clay
* Frederick Douglass
* Edward Everett
* Richard Holbrooke
* Herbert Hoover
* John Jay
* Thomas Jefferson
* Zalmay Khalilzad
* Jeane Kirkpatrick
* Henry Kissinger
* Robert Lansing
* George Marshall
* Richard Nixon
* Colin Powell
* Condoleezza Rice
* Bill Richardson
* William H. Seward
* Adlai Stevenson
* Daniel Webster
* Andrew Young
International
*Prince Sadruddin Aga Khan
*Prince Aly Khan
Wasi Muhammad Qureshi (2 October, 1947) is the president of International Spiritual Movement Anjuman Serfaroshan-e-Islam(ASI). He was appointed by Riaz Ahmed Gohar Shahi the founder of International Spiritual Movement Anjuman Serfaroshan-e-Islam in 1996 being president of Anjuman Serfaroshan-e-Islam. He succeeded Muhammad Arif Memon (Late), who remained as party president for more than a decade.
Wasi has done s in Islamic Studies from Sindh University Jamshoro. Wasi is one of those first-five follwers of Gohar Shahi, who were first to join Gohar Shahi and known as founding members of International Spiritual Movement Anjuman Serfaroshan-e-Islam.
Early Life
He joined ASI in 1980 as the Secretary General of ASI. He worked in different capacities including Secretary General, Program Coordinator, In-charge Central Media Committee, In-charge of International Secretariat of ASI, Voice President of ASI, President of Serfarosh Publication of Pakistan. Consequently, he was appointed as President of ASI in 1996.
simple:Wasi Muhammad Qureshi
Wasi has done s in Islamic Studies from Sindh University Jamshoro. Wasi is one of those first-five follwers of Gohar Shahi, who were first to join Gohar Shahi and known as founding members of International Spiritual Movement Anjuman Serfaroshan-e-Islam.
Early Life
He joined ASI in 1980 as the Secretary General of ASI. He worked in different capacities including Secretary General, Program Coordinator, In-charge Central Media Committee, In-charge of International Secretariat of ASI, Voice President of ASI, President of Serfarosh Publication of Pakistan. Consequently, he was appointed as President of ASI in 1996.
simple:Wasi Muhammad Qureshi