The thymus is a specialized primary lymphoid organ of the immune system. Within the thymus, T cells mature. T cells are critical to the adaptive immune system, where the body adapts to foreign invaders; the thymus is composed of two identical lobes and is located in the anterior superior mediastinum, in front of the heart and behind the sternum. Each lobe of the thymus can be divided into a central medulla and a peripheral cortex, surrounded by an outer capsule; the cortex and medulla play different roles in the development of T cells. Cells in the thymus can be divided into thymic stromal cells of hematopoietic origin. Developing T cells are of hematopoietic origin. Stromal cells include epithelial cells of the thymic cortex and medulla, dendritic cells; the thymus provides an environment for development of T cells from precursor cells. The cells of the thymus provide for development of T cells that are self-tolerant. Therefore, one of the most important roles of the thymus is the induction of central tolerance.

The thymus is most active during the neonatal and pre-adolescent periods. By the early teens, the thymus begins to decrease in size and activity and the tissue of the thymus is replaced by adipose tissue. Residual T lymphopoiesis continues throughout adult life. In children, the thymus is pinkish-gray and lobulated on its surfaces. At birth it is about 4–6 cm long, 2.5–5 cm wide, about 1 cm thick. It increases in size until puberty, where it may have a size of about 40–50 g, following which it decreases in size in a process known as involution; the thymus is made up of two lobes that meet in the upper midline, stretch from below the thyroid in the neck to as low as the cartilage of the fourth rib. The lobes are covered by a capsule; the thymus lies beneath the sternum, rests on the pericardium, is separated from the aortic arch and great vessels by a layer of fascia. The left brachiocephalic vein may be embedded within the thymus. In the neck, it lies on the front and sides of the trachea, behind the sternohyoid and sternothyroid muscles.

The thymus consists of two lobes, merged in the middle, surrounded by a capsule that extends with blood vessels into the interior. The lobes consist of an outer cortex rich with an inner less dense medulla; the lobes are divided into smaller lobules 0.5-2mm diameter, between which extrude radiating insertions from the capsule along septa. The cortex is made up of thymocytes and epithelial cells; the thymocytes, immature T cells, are supported by a network of the finely-branched epithelial reticular cells, continuous with a similar network in the medulla. This network forms an adventitia to the blood vessels, which enter the cortex via septa near the junction with the medulla. Other cells are present in the thymus, including macrophages, dendritic cells, a small amount of B cells and eosinophils. In the medulla, the network of epithelial cells is coarser than in the cortex, the lymphoid cells are fewer in number. Concentric, nest-like bodies called Hassall's corpuscles are formed by aggregations of the medullary epithelial cells.

These are concentric, layered whorls of epithelial cells that increase in number throughout life. They are the remains of the epithelial tubes, which grow out from the third pharyngeal pouches of the embryo to form the thymus; the arteries supplying the thymus are branches of the internal thoracic, inferior thyroid arteries, with branches from the superior thyroid artery sometimes seen. The branches reach the thymus and travel with the septa of the capsule into the area between the cortex and medulla, where they enter the thymus itself; the veins of the thymus end in the left brachiocephalic vein, internal thoracic vein, in the inferior thyroid veins. Sometimes the veins end directly in the superior vena cava. Lymphatic vessels travel only away from the thymus, accompanying the veins; these drain into the brachiocephalic and parasternal lymph nodes. The nerves supplying the thymus arise from the cervical sympathetic chain. Branches from the phrenic nerves reach the capsule of the thymus, but do not enter into the thymus itself.

The two lobes differ in size, with the left lobe higher than the right. Thymic tissue may be found scattered on or around the gland, within the thyroid; the thymus in children stretches variably upwards, at times to as high as the thyroid gland. The thymocytes and the epithelium of the thymus have different developmental origins; the epithelium of the thymus develops first, appearing as two outgrowths, one on either side, of the third pharyngeal pouch. It sometimes involves the fourth pharyngeal pouch; these extend outward and backward into the surrounding mesoderm and neural crest-derived mesenchyme in front of the ventral aorta. Here the thymocytes and epithelium join with connective tissue; the pharyngeal opening of each diverticulum is soon obliterated, but the neck of the flask persists for some time as a cellular cord. By further proliferation of the cells lining the flask, buds of cells are formed, which become surrounded and isolated by the invading mesoderm; the epithelium forms fine lobules, develops into a sponge-like structure.

During this stage, hematopoietic bone-marrow precursors migrate into the thymus. Normal development is dependent on the interaction between the epithelium and the hematopoietic thymocytes. Iodine is necessary for thymus development and activity; the thymus continues to grow after the birth reaching the r

St. John's Church is a Roman Catholic provost church in Bremen, it was built in the fourteenth century as a Franciscan abbey church and has been a listed monument since 1973. On the site of the modern church in the eastern part of the old city, in Schnoor, the Franciscans erected a monastery with a basilica in 1225; the monastery grew and the church was soon too small. As a result, a vaulted Hall church with three aisles was built in its place in 1380; the money for this came from the many funerary endowments resulting from the Black Death in Europe, which killed seven thousand in Bremen. In 1528, during the Reformation, the monastery was closed and Bremen's first hospital and mental asylum was built on the site of the monastery in 1538, with the approval of the monks. Church and monastery served different purposes. From 1684 religious services of the Hugenots and of Belgian religious refugees were held in the church; until the middle of the seventeenth century, the monastery continued to serve as Bremen's hospital.

At that point it became a retirement home, in which the possessors of prebends lived - citizens who had secured a permanent right of residence for themselves in exchange for a payment of a sum. From 1802 only the choir was used in religious services; the nave was meant to be converted into a warehouse, due to the Napoleonic invasion of Bremen, this never occurred. The catholic community, recognised again in 1806 acquired the church at the impetus of the council and rededicated it as a Catholic church on 17 October 1823, after restoration work. Using the rubble from the destruction of the monastery for hygiene reasons in 1834, the level of the streets around the church was raised by two meters to avoid floods; as a result, a large cellar was created, rented commercially in order to offset debt until 1992 when it became the crypt. Raising the floor level of the church meant that the ceiling height is three metres lower than it used to be; the reconstruction of 1822/3 can be most be discerned from the lower part of the choir windows which have been bricked up.

St John is the only surviving monastery church in the city. Only Catherine's Passage in the city centre testifies to the existence of the earlier Dominican monastery and its church of St Katherine. St Paul's monastery in front of the city gates was destroyed in 1546 by military action; the church building is a clear example of the Brick gothic style. All three naves were covered by a single large pitched roof; the west gable's extraordinary form and size derives from this design. It is divided into three stories; the base line of these windows is a line of ornamental brickwork. At the apex of the gable is a cruciform window with a star of David; this has been in place since 1878, when the roof was repaired and the new gable installed, surmounted by a stone cross. The star of David was included as a result of horror vacui. No other symbolic significance at all is attested in church documents. One can, suggest that the star of David is symbolic of the Old Testament and the cruciform shape is symbolic of the New Testament.

The two form the foundation of the church. The building did not include a tower in line with the rules of the Franciscan order, though it did have a Flèche; the former St John's Abbey of the Franciscan order, which stood next to the church, no longer survives. It existed from 1258 to 1528. In 1965 a series of two story red stone houses, designed by Bernhard Wessel for the Provost of St John, were built at Hohe Straße 2-7/Franziskanerstraße 7 on the monastery grounds. Since 1973 the buildings are among Bremen's listed heritage sites; the parish of St John and the parish of St Elisabeth in Hastedt were combined as the provostship of St John on 1 January 2007. 10,500 Catholics from more than a hundred nations belong to the new congregation. The provostship has its office at Hohe Straße 2-7. St John's kindergarten, St John's elementary school, St John's secondary school I and II and Birgittenkloster are a few of many provostship buildings in the municipal area. Dr Hermann Lange was chaplain and pastor of the church from 1911 to 1931.

The organ of St John's was built in 1965 by the organ firm Franz Breil. The instrument has 47 registers in three manuals; the playing system is mechanical. Roman Catholic Diocese of Osnabrück Wilhelm Tacke. St. Johann in Bremen. Bremen: Edition Temmen 2006. ISBN 3-86108-583-6 Hans-Christoph Hoffmann. Bremen, pp. 136–138, Köln: DuMont, 4. Auflage 1991. ISBN 3-7701-1754-9 Catholic Association of Bremen Provostship of St. John

QVD is an open-source virtual desktop infrastructure product built on Linux. Its main purpose is to provide remote desktops to users. QVD can support any Linux Desktop that runs on top of X11. QVD clients are available for Windows, macOS and Android; the main focus is to provide desktop access for large number of users with a small footprint for each user session by: Using the same OS image for all the users Sharing memory between user processes Using low bandwidthThe server software can run both on a single-node configuration or in a multi-node configuration. In case of the latter, the user sessions are automatically distributed along the running nodes; the software is able to recover automatically in the case of one node failing, redistributing the user sessions over the remaining nodes. Several back-ends are available for authentication and new ones can be independently developed as plugins. NX libraries are used to reduce the network traffic resulting in low bandwidth requirements for most common corporate desktop usage, e.g. browsing the web, handling email, or editing documents.

QVD can run virtual machines using KVM or LXC. KVM allows for a complete isolation between the guest virtual machines. LXC on the other hand, runs the virtual machined inside isolated containers inside the host; that reduces the CPU and memory requirements per user session as the kernel is able to share resources between the containers more effectively. Administration of the platform can be performed through a web app or using the provided command line utilities. Provisioning of new users can be automated. QVD is composed of components; the QVD’s actors are: Users, identified by logins and passwords Virtual machines: Running Linux desktops and owned by the users, these VMs runs on a virtual machine on Linux nodes. Nodes: Physical servers where the VMs run Images: Templates with shared properties as the applications installed, memory for the VM or space for the user’s homeThe QVD components are: QVD-Client: The QVD client software that connects with and displays the user's desktop from the server.

QVD has clients for Windows, Linux, OS X, Android. QVD-L7R: Level 7 router. In charge to balance the connections from the QVD-Client to the Virtual Machines and the responsibility for login user before they went into their Virtual Machines. QVD-HKD: House keeping daemon. Responsible to interact with the Virtual Machines, starting and update the VM’s status in the QVD Database, it supports KVM and LXC as their virtualization models. QVD-Database: Holds the status for all users, Virtual Machines, hosts. All the platform information is stored in the database. QVD-Administrative tools: Composed by CLI and the WAT that provides an easy and simple way to administrate the whole platform, from a couple of nodes to hundreds. QVD-VMA: The agent that runs in the Virtual Machine, allowing users to connect, enable printer sharing, hooks, etc. QVD 1.x and 2.x were versions of the product based on FreeNX tailored for a specific client and never publicly released. QVD 3.0 was released at May 2011. Its main Features were: Able to provide Linux remote desktops to users.

Supported on Ubuntu Linux. KVM was used as the hypervisor; the connection protocol was HTTP-based and run on top of SSL. The NX libraries were used to reduce bandwidth usage. Bidirectional audio. Multi-node support. QVD 3.1 was released in October 2012. The main addition in this version was the support for Linux containers; that made possible to reduce the memory requirements per user session. Other features in this version were: A versioning system for the guess operating system images. Support for SuSE Linux Enterprise Edition platform. QVD 3.2 was released by December 2012. The main additions on this release were. Support for a private communication channel between the client and the VM that could be used by extensions. I.e. to support serial port redirections or VPN. Better cluster support, reducing the recovery times from network failures. NX technology Kernel-based Virtual Machine LXC Official website

The Finished Work is a doctrine that locates sanctification at the time of conversion, afterward the converted Christian progressively grows in grace. This is contrary to the doctrine of entire sanctification that locates complete sanctification in a definite "second work" of grace, a necessary prerequisite to receive the baptism in the Holy Spirit; the term finished work arises from the aphorism "It's a Finished Work at Calvary", referring to both salvation and sanctification. Though the term is used within Pentecostal Christianity, it is not a Pentecostal doctrine; the doctrine arose as one of the "new issues" in the early Pentecostal revivals in the United States. The dispute surrounding it was called the Finished Work Controversy which split the Pentecostal movement into Wesleyan and non-Wesleyan doctrinal orientations. John Wesley advocated Christian perfection that held that while sanctification was indeed a definite work, to follow conversion, it did not precipitate sinless perfection.

Wesley drew on the idea of theosis to suggest that sanctification would cause a change in motivation that if nurtured would lead to a gradual perfecting of the believer. Thus while it was physically possible for a sanctified believer to sin, he or she would be empowered to choose to avoid sin. Wesley's teachings and Methodism gave birth to the holiness movement. Most holiness advocates taught that sanctification had both instantaneous and progressive dimensions, they taught the availability of entire sanctification, a post-conversion experience. In this "second definite work of grace", the inclination to sin was removed and replaced by perfect love; the state of entire sanctification allowed the believer to turn his or her attention outward toward the advancement of the gospel. In contrast, the state of partial sanctification was said to turn the believer's attention to the interior spiritual struggle for holiness which in turn limited his or her usefulness to the church and society. In time, significant Irvingite and Calvinist leaders became embedded in the movement.

These included William Boardman and Dwight L. Moody; these Reformed evangelicals differed from their Wesleyan counterparts in that they rejected the holiness concept of a "second blessing" instead focusing on an "overcoming" life. In Britain, the holiness movement, centered around the Keswick Convention, developed into the higher life movement; this was most evinced in the formation of the Christian and Missionary Alliance. In the United States, the holiness movement was somewhat less influenced by Baptist and Presbyterian soteriology. Methodism was far more influential; when Pentecostalism emerged as a distinct movement, it was through Wesleyan ministers such as Charles Parham and William J. Seymour. In 1910, William Howard Durham preached a sermon entitled "the Finished Work of Calvary" at a midwestern Pentecostal convention, his finished work teaching "sought to'nullify' the understanding of sanctification as wholly realized in the believer by a crisis experience subsequent to and distinct from conversion".

This teaching began the controversy that divided the Pentecostal movement into a three-stage and two-stage Pentecostalism. Three-stage Pentecostalism held the Wesleyan view that there are three distinct experiences of grace—conversion and baptism in the Holy Spirit. Two-stage Pentecostalism, the non-Wesleyan view held by Durham, held that sanctification was a lifelong process that began at conversion, thus this view only professed two stages—conversion and Spirit baptism. Durham wrote in his magazine, The Pentecostal Testimony: I... deny that God does not deal with the nature of sin at conversion. I deny that a man, converted or born again is outwardly washing and cleansed but that his heart is left unclean with enmity against God in it... This would not be Salvation. Salvation... means a change of nature... It means that all the old man or old nature, sinful and depraved and, the thing in us, condemned, is crucified with Christ. Converts began to share their beliefs in meetings and councils in the western United States where the Azusa Movement and its emphasis on sanctification as a definite experience was seen as orthodoxy, any deviation was viewed with suspicion.

This took the form of family members and friends who frequented various revival and camp meetings in the eastern US returning home to the Northwest and attempting to share their understanding of the new doctrine. The popularist version suggested; this was viewed as a dangerous and fallacious polemic by the majority who assumed that anyone who had received the Pentecostal Blessing had in fact been sanctified and as an outright heresy by those who had slipped into the entire sanctification camp. In either case, proponents of the finished work were seen as contentious and were in many cases shunned to the point of dividing families; the dispute grew more heated in February 1911 when Durham went to Los Angeles where he was prohibited from preaching at the Upper Room and Azusa Street Missions. He was able to hold services at the Kohler Street Mission where he attracted 1000 people on Sundays and around 400 on weekdays. Durham died that same year; the effect of the controversy was that the young Pentecostal movement was split between Wesleyan-holiness and non-Wesleyan Reformed evangelicals.

The finished work gained the greatest support from the independent and unorganized urban churches and missions. The Pentecostal denominations centered in the American South were the most resistant to the new doctrine. Today, these denominations (Church of God, Church of God in Christ, Pentecostal Hol

Mysore literature in Kannada is a body of literature composed in the Kannada language in the historical Kingdom of Mysore in Southern India and written in the Kannada script. The writings date from the Kingdom of Mysore, which existed from around 1600 CE until the establishment of modern India in 1947. Many of the works of this literature written on religious themes are labeled Veerashaiva or Vaishnava in acknowledgment of the two faiths that gave form to the literature and fostered it until the advent of the modern era. Despite a gradual decline in the popularity of Jainism, authors devoted to the faith produced some works of merit. Secular themes dealing with a wide range of subjects were written on. Kannada literature flourished for a short while in the court of the neighbouring kingdom of the Nayakas of Keladi whose territory was annexed by Mysore in 1763. During an age of revival and innovation, some Mysore court poets brought back the classical champu, a form of writing that had prevailed in Kannada prior to the 13th century, initiated writings on contemporary history.

Yakshagana, a native form of dramatic literature meant for a rustic audience, consolidated in the coastal and malnad regions in the 16th century and gained popularity thereafter, spread to Mysore and Yelandur. The literature of the itinerant Haridasas, popular in the 15th and 16th century, was revived in the 18th and 19th century, had a strong influence on devotionalism in the Kannada speaking regions; the vachana poetic tradition was repopularised by some poets while others wrote anthologies and doctrines based on the 12th century Veerashaiva canon. Social developments in the 19th century brought the influence of English literature and classical Sanskrit literature, resulting in the birth of modern prose, prose narrative and theatrical literature; the men of letters in the Mysore royal court included not only the court poets, who were quite prolific, but on occasion the rulers themselves. In the post Vijayanagara period, a new kind of lyrical poetry, one unaffiliated with the royal court, written by maverick-poets was gaining popularity.

A wide range of metres and Sanskritic, were popular including tripadi and saptapadi metres, gadya. By the mid-16th century, Kannada literature had been influenced by three important socio-religious developments: Jainism and Vaishnavism. In addition, writings on secular subjects remained popular throughout this period. Jain works were written in the classical champu metre and were centred on the lives of Tirthankars and personages associated with the Jainism; the early Veerashaiva literature, comprising pithy poems called Vachanas which propagated devotion to the god Shiva were written as prose-poems, to a lesser extent in the tripadi metre. From the 13th century, Veerashaiva writers made the saints of the 12th century the protagonists of their writings and established native metres such as the ragale and the shatpadi; the Vaishnava writers of the 15th and early 16th century Vijayanagara empire consisted of the Brahmin commentators who wrote under royal patronage, the itinerant Haridasas, saint-poets who spread the philosophy of Madhvacharya using simple Kannada in the form of melodious songs.

The Haridasa poets used genres such as the suladi and the ugabhoga. Overall, Kannada writings had become more accessible to the commoner. After the decline of the Vijayanagara empire, the centres of Kannada literary production shifted to the courts of the emerging independent states, at Mysore and Keladi; the Kingdom of Keladi was centred at Keladi and nearby Ikkeri in the modern Shivamogga district. At their peak, their domains included the coastal and some interior regions of modern Karnataka. Writers in the Keladi court authored important works on Veerashaiva doctrine; the Keladi territories and that of smaller chiefs were absorbed into the Kingdom of Mysore by 1763. The unique aspect of the Mysore court was the presence of numerous multi-lingual writers, some of whom were Veerashaivas, they were adept in Telugu and Sanskrit, in addition to Kannada. The Veerashaiva monasteries that had sprung up in various regions including Mysore, Tumkur and Bangalore sought to spread their influence beyond the Kannada speaking borders.

Sadakshara Deva, a Veerashaiva writer, tried to rejuvenate the classical champu style of writing. The Srivaishnava writers, who were dominant in the Mysore court, maintained a literary style, conventional and conservative while proliferating lore and legend. A spurt in Vaishnava writings resulted in new renderings of the epics, the Mahabharata, the Bhagavata and no fewer than three versions of the Ramayana. Prior to the 17th century, information about royal genealogy and achievements had been recorded on versified inscriptions. Beginning with the 17th century, with the consolidation of the feudatory of Mysore into an independent kingdom and biographical writings became popular. A number of such works were penned by the court poets in the 17th and early 18th century, most notably, Tirumalarya II and Chikkupdhyaya; some of these writings would serve as valuable research and source material for modern day historians. Yakshagana is a composite folk-dance-drama or folk theatre of southern India which combines lit

Richard Bone is an American electronic musician. Born in Atlanta, Bone began his professional musical career creating soundtracks and scores for several off-Broadway companies working in experimental theater. In 1979, he released with his band Bone the single "Pirate the Islands/Headlines Have It" before joining the new-wave band Shox Lumania in 1981. Bone recorded a solo 7" entitled "Digital Days/Alien Girl" on and was subsequently signed to Survival Records in the UK where he released several LPs, EPs, singles and contributed to various compilation albums, his 1983 single "Joy of Radiation" reached No. 1 on the Hong Kong Dance Chart. Bone started the label Quirkworks Laboratory Discs in 1991, allowing him freedom to create music of a more experimental nature and retain control of his musical direction. Since Bone has released over 25 recordings of new material and several collaborations and compilations. Of the new material recordings, three rose to No. 1 on industry charts as well as receiving numerous other honors.

In 2004 Bone's recording The Reality Temples was nominated for the 2004 New Age Reporter Lifestyle Music Awards' Best Electronic Album, his 2005 recording Saiyuji was nominated for the 2005 New Age Reporter Lifestyle Music Awards' Best Ambient Album, his 2007 recording Infinite Plastic Creation was awarded the 2007 New Age Reporter Lifestyle Music Awards' Best Electronic Album and his 2008 release Sudden Departure was nominated for the 2008 New Age Reporter LifeStyle Awards’ Best Ambient and Best Electronic Album. In 2019 Bone released Empyrean Castles and A Garden of Invited Flowers. Empyrean Castles, 2019, Quirkworks Laboratory Discs A Garden of Invited Flowers, 2019, Quirkworks Laboratory Discs Niburu, 2018, Quirkworks Laboratory Discs Age of Falconry, 2017, Mega Dodo*AERA, 2016, USB Release, Quirkworks Laboratory Discs Involution Vol. 1, 2015, Quirkworks Laboratory Discs Vertical Life, 2014, Quirkworks Laboratory Discs Cranium Fizz, 2013, Quirkworks Laboratory Discs Anthology, 2013, AD Music UK Images from A Parallel World, 2013, AD Music UK Mind Environs, 2011 Quirkworks Laboratory Discs XesseX - The Palindrome Project, 2011, Quirkworks Laboratory Discs Adaptors, 2011, Prismatikone Beleaguered Blossoms, 2010, Quirkworks Laboratory Discs The Ghosts of Hanton Village, 2009, Quirkworks Laboratory Discs Sudden Departure, 2008, Quirkworks Laboratory Discs Short Waves, 2008, Quirkworks Laboratory Discs Emerging Melodies, 2008, Quirkworks Laboratory Discs Connection Failed, 2008, Quirkworks Laboratory Discs Songs From The Analog Attic, 2007, Quirkworks Laboratory Discs Infinite Plastic Creation, 2007, Quirkworks Laboratory Discs Experiments'80-'82, 2007, Quirkworks Laboratory Discs Serene Life of Microbes, 2006, AD Music UK Vesperia, 2006, Quirkworks Laboratory Discs Saiyuji, 2005, Quirkworks Laboratory Discs The Reality Temples, 2004, Spiralight Recordings Untold Tales, 2004, Orlandomaniac Music Alternate Realities, 2003, Spiralight Recordings Indium, 2002, Electroshock Disorient, 2002, Quirkworks Laboratory Discs Alternate Worlds vol.

1, 2001, Quirkworks Laboratory Discs Tales from the Incantina, 2001, Indium/Quirkworks Laboratory Discs Ascensionism, 2000, Quirkworks Laboratory Discs Distillation, 1999, Halcyon Ether Dome, 1999, Hypnos Recordings Coxa, 1999, Quirkworks Laboratory Discs The Spectral Ships, 1998, Hypnos Recordings Electropica, 1998, Quirkworks Laboratory Discs A Survey of Remembered Things, 1997, Quirkworks Laboratory Discs Metaphysic Mambo, 1996, Reversing The Eternal Now, 1996, Quirkworks Laboratory Discs Vox Orbita, 1995, Quirkworks Laboratory Discs Ambiento, 1994, Quirkworks Laboratory Discs X Considers Y, 1994, Quirkworks Laboratory Discs Quirkwork, 1993, Quirkworks Laboratory Discs Obtuse Tantrums, 2015, AttractiveCO Brave Sketches', 2015, Orlandomaniac Music Vaulted Vsions, 2014, Vinyl on Demand X Considers Y, 1994, Quirkworks Laboratory Discs Exspectacle, 1985, Survival The Real Swing, 1984, Survival Living in Partytown, 1984, Survival Joy of Radiation, 1983, Survival Emerging Melodies, 1983, Rumble Brave Tales, 1983, Survival The Beat is Elite, 1982, Survival Joy/Do Angels Dance, 1983, Survival Digital Days/Alien Girl, 1981, Rumble/Survival Life in Video City, 1980, Eurock Quiz Party, 1980, Eurock Pirate the Islands/Headlines, 1979, Rumble Via Poetica, 2007, Quirkworks Laboratory Discs Songs from Early Paradise, 1998, Quirkworks Laboratory Discs Rubber Rodeo, 1982, Eat Records She Had To Go, 1982, Eat Records Live at the Peppermint Lounge, 1981, ROIR No Shoes/Signals, 1981, Rumble Jolene/ Who’s on Top?, 1981, Rumble Age of Urban Heroes, 1981, Dutch Ariola Headlines, 1980, Dutch Ariola "Adrift" from Sounds from the Circle, 2012, NewAge Music Circle "Do You Hear What I Hear?" from Christmas AD, 2011, AD Music "The Seduction of Dr. Pasteur" from Night Music, 2010, AD Music "Mambopolis" from Disco For Abruzzo, 2009, Wondersounds "Son of Icarus" from Euphony 2, 2009, wwuh.org "Mutant Wisdom" from Cosmic Disco?

Cosmic Rock!, 2008, Eskimo "The Memory of Caves" from Euphony 1, 2008, wwuh.org "Mambopolis" from Discotech, 2007, Electunes "Autotrophic Light" from Schwingunen #138, 2006, Cue-Records "Stillness Repeating" from Ambienism, 2004, Spiralight Recordings "Dzibana" from Harmony with Ambience, 2003, Windfarm Records "Spires" from Logan’s Run, 2002, Discos Veveos "Elusia, I Can See!" from Electroacoustic Music V. 3, 199