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Miscellaneous Illuminations

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20.04.202512:33

‘It may be said with rough accuracy that there are three stages in the life of a strong people. First, it is a small power, and fights small powers. Then it is a great power, and fights great powers. Then it is a great power, and fights small powers, but pretends that they are great powers, in order to rekindle the ashes of its ancient emotion and vanity. After that, the next step is to become a small power itself. England exhibited this symptom of decadence very badly in the war with the Transvaal; but America exhibited it worse in the war with Spain. There was exhibited more sharply and absurdly than anywhere else the ironic contrast between the very careless choice of a strong line and the very careful choice of a weak enemy. America added to all her other late Roman or Byzantine elements the element of the Caracallan triumph, the triumph over nobody.’

Quote from chapter 18, ‘The Fallacy of the Young Nation’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://oceanofpdf.com/authors/g-k-chesterton/pdf-epub-heretics-by-g-k-chesterton-download/

Кайра бөлүшүлгөн:

19.04.202516:21

‘Many modern Englishmen talk of themselves as the sturdy descendants of their sturdy Puritan fathers. As a fact, they would run away from a cow. If you asked one of their Puritan fathers, if you asked Bunyan, for instance, whether he was sturdy, he would have answered, with tears, that he was as weak as water. And because of this he would have borne tortures. And this virtue of humility, while being practical enough to win battles, will always be paradoxical enough to puzzle pedants. It is at one with the virtue of charity in this respect. Every generous person will admit that the one kind of sin which charity should cover is the sin which is inexcusable. And every generous person will equally agree that the one kind of pride which is wholly damnable is the pride of the man who has something to be proud of. The pride which, proportionally speaking, does not hurt the character, is the pride in things which reflect no credit on the person at all. Thus it does a man no harm to be proud of his country, and comparatively little harm to be proud of his remote ancestors. It does him more harm to be proud of having made money, because in that he has a little more reason for pride. It does him more harm still to be proud of what is nobler than money—intellect. And it does him most harm of all to value himself for the most valuable thing on earth—goodness. The man who is proud of what is really creditable to him is the Pharisee, the man whom Christ Himself could not forbear to strike.’

Quoting from chapter 12, ‘Paganism and Mr. Lowes Dickinson’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://oceanofpdf.com/authors/g-k-chesterton/pdf-epub-heretics-by-g-k-chesterton-download/

Кайра бөлүшүлгөн:

19.04.202516:14

‘If you are interested in the quest for truth in all its varied forms then you’ll need to carve out both space and time for serious reading and reflection.’

Quoting from ‘All Things Light & Practical’ by Shane Rosenthal, Feb 6th, 2025 https://www.humbleskeptic.com/p/all-things-light-and-practical

Кайра бөлүшүлгөн:

Benhur

19.04.202514:05

I AM ANTI-VACCINES
by Jesús García Blanca
10 May 2019

Original text in Spanish:
➡️ https://t.me/Francisco_J37/4267
=======

I have been researching health issues since 1993.
In that time I have learned - among others - from doctors of various orientations, biologists, geneticists, microbiologists, ecologists, immunologists, virologists, nutritionists, investigative journalists, lawyers and activists.

No, I do not believe that the earth is flat.
Yes, I believe Elvis died.
Yes, I believe that the scientific method is a tool of knowledge.
No, I do not believe that the scientific method is the only or the most complete or complex tool of knowledge.

No, I do not believe there are good and bad vaccines. They are all bad.
No, I do not believe that there are safe and unsafe vaccines. They are all unsafe.
No, I do not believe there are recommended and unrecommended vaccines. None are recommended.

Yes, I think vaccines are a business. But even if they weren't, even if they were absolutely free, I would still be anti-vaccine.

Yes, vaccines have a large number of officially acknowledged "adverse effects", including the death of the vaccinated baby, for which millions of dollars in compensation is paid. But there are many other adverse effects that are not acknowledged – despite being documented – and could be considered much more serious and of much higher incidence.

Yes, there are a thousand secondary reasons not to vaccinate, but over the years I have focused on what I consider to be the fundamental reason not to be caught between two fears: fear of the disease and fear of the vaccine: There is no bio-logical basis for vaccines.

Vaccines are based on a false theory of disease: the Microbial Theory or Theory of Infection. This theory was never proven; it was imposed by power interests. I have been asking for many years for the evidence that was used to consider that theory correct, and nobody gives me any answer beyond disqualifications, insults and various digressions.

Recent discoveries in biology, microbiology, immunology and other sciences, together with other findings that aren't so recent but are always silenced or ignored, show that vaccines do not fit into the functioning of life, of biological processes.

For a summary of this radical (root) position, you can read this article that Dr. Enric Costa and I published in an Italian research journal:

https://saludypoder.blogspot.com/2017/10/son-necesarias-las-vacunas.html

For further information, bibliography and references, I recommend the book that Dr. Enric Costa and I wrote in 2012, in which we gather the essentials of our critical position and provide arguments, evidence, data, readings, references... to help make a free, critical and rigorously based decision:

https://saludypoder.blogspot.com/2015/11/vacunas-una-reflexion-critica_15.html
https://saludypoder.blogspot.com/2016/04/vacunas-una-reflexion-critica.html

I encourage all those who have the intuition that vaccines are dangerous to educate and inform themselves in order to make safer decisions. And I encourage all those who believe in the safety and efficacy of vaccines to discuss with arguments, references and rigor the positions stated in the above-mentioned summary and links. I will be happy to discuss them, learn from them and revise my conclusions if new information is provided.

Jesús García Blanca
Blog Salud y Poder: http://saludypoder.blogspot.com

==========
Original text in Spanish ⬇️
https://t.me/Francisco_J37/4267

Кайра бөлүшүлгөн:

19.04.202514:00

'Well, the "Hymn to the Sun" by St. Francis is the greatest poetical document of the Middle Ages. I think it's much greater, certainly, than the "Nibelungenlied," but I think it is also greater than Dante's Divine Comedy. It's very short. It is really an enlargement of the 146th Psalm.

In the 146th Psalm, all the creatures praise the Lord. The sun and the moon, and the stars, and the fields, and the animals of the field, and man himself.

Now the only change, the little change that St. Francis made was that he appealed or addressed these creatures as his own brother and sisters and says, "My sister the moon, my brother the sun, praise ye the Lord."

And you see at that moment man has become the equals of all the other creatures, but not in your way, of Darwinism, where you step down to the creatures who cannot speak. But Francis in the true method has lifted up these beings to his own degree of articulatedness.'

[...]

'Well, gentlemen, a free man says that his heart speaks much louder and better than all science. And as I said, St. Francis has put down this law in this translation of the Psalms that the sun must be treated as our brother, and the moon as our sister.

That doesn't mean that you have to treat yourself as a horse, or as a pig, or as a cow. It's the other way around.

Well, that's not the whole story.

The story is that this Catholic publisher made the translation, or put it out, bibliographically very well done, nicely bound. And he wanted to make a profit. But he didn't care any more for the translation and the terrible thing is he could rely on an uneducated public that did no longer know Italian or Latin, we have the hymn in Italian and in Latin as well.

So the English translation said, "Our Mother earth, we praise the Lord." "Our Mother earth" is good paganism. That's the Greek, or the Roman. In antiquity the heathen said that the earth was a goddess and was the mother. I looked up the text once more and said, "Am I totally blind? This can never have been written by a Franciscan monk, by a saint of the Catholic Church, by the creator of the spirit of the Middle Ages" and true enough.

The real text of St. Francis says, and perhaps you take this down, as a seal under the barbarism of this moment in American history. The real text runs: " Our sister, the Mother earth, praise the Lord." Our sister. He kept the motherly quality for all the creatures which the earth had, for anybody who's sensitive. But he was very careful to say that we are the equals of this mother. And so he said, "Our sister, the Mother earth."

You see what miraculous this paradox is? And how he protected the human soul?

Now gentlemen, a translator who cuts out the creation of one thousand and five hundred years of martyrs, and crucifixions, and persecutions by omitting this one word should be spanked. He certainly should be laughed out of court. There certainly shouldn't be a publisher who dares to publish this as a translation.

But gentlemen, that's by and large the translation you read today.'

Quoting from the 25th lecture (of 25 lectures) in the recorded lecture series titled 'Universal History' by Eugen Rosenstock-Huessy (1888-1973) at Dartmouth College, New Hampshire in 1954.
Audio recording and transcription https://www.erhfund.org/lectures/volume-12-universal-history-1954/lecture-25/

Quotes above can be found in pages 896-899 in the carefully compiled trancriptions of all 25 lectures (pdf shared in the comments).

18.04.202514:29

Blake Morgan’s song, ‘Windows, a Chimney and I’ sung by Blake Morgan, VOCES8 and former members of the group.
Song lyrics shared under the video in the link.
Video published 29.3.25
https://www.youtube.com/watch?v=SIcag67fIks

Blake Morgan’s beautiful album, ‘Windows’ can be played in full on youtube https://music.youtube.com/watch?v=FmM1ATJgQE4&list=OLAK5uy_n7YJQ4dOVIR8pEWSD8qD5YzWlDdUBdtKQ

18.04.202513:31

“In this week leading up to Easter, we’re looking at the most famous trial of all time: the trial of Jesus. It’s a courtroom drama like no other, and its outcome changed everything.
But what do we actually know about the trial and conviction of Jesus? Was it fair? Was it real?”

‘Undeceptions’ podcast episode 150, Jesus’ Trials with guests Paul Barnett and Eckhard Schnabel along with usual host, John Dickson, published 14.4.25
https://undeceptions.com/podcast/jesus-trials

Кайра бөлүшүлгөн:

Benhur

17.04.202516:43

Chesterton on Dominicans vs Franciscans

[...] Lastly, these two great men [St. Thomas Aquinas and St. Francis of Assisi] were not only united to each other but separated from most of their comrades and contemporaries by the very revolutionary character of their own revolution. In 1215, Dominic Guzman [Domingo de Guzmán], the Castilian, founded an Order very similar to that of Francis; and, by a most curious coincidence of history, at almost exactly the same moment as Francis. It was directed primarily to preaching the Catholic philosophy to the Albigensian heretics; whose own philosophy was one of the many forms of that Manicheanism with which this story is much concerned. It had its roots in the remote mysticism and moral detachment of the East; and it was therefore inevitable that the Dominicans should be rather more a brotherhood of philosophers, where the Franciscans were by comparison a brotherhood of poets. For this and other reasons, St. Dominic and his followers are little known or understood in modern England; they were involved eventually in a religious war, which followed on a theological argument; and there was something in the atmosphere of our country, during the last century or so, which made the theological argument even more incomprehensible than the religious war. The ultimate effect is in some ways curious; because St. Dominic, even more than St. Francis, was marked by that intellectual independence, and strict standard of virtue and veracity, which Protestant cultures are wont to regard as specially Protestant. It was of him that the tale was told, and would certainly have been told more widely among us if it had been told of a Puritan, that the Pope pointed to his gorgeous Papal Palace and said, “Peter can no longer say ‘Silver and gold have I none’ ”; and the Spanish friar answered, “No, and neither can he now say, ‘Rise and walk.’ ”

Thus there is another way in which the popular story of St. Francis can be a sort of bridge between the modern and medieval world. And it is based on that very fact already mentioned: that St. Francis and St. Dominic stand together in history as having done the same work, and yet are divided in English popular tradition in the most strange and startling way. In their own lands they are like Heavenly Twins, irradiating the same light from heaven, seeming sometimes to be two saints in one halo, as another order depicted Holy Poverty as two knights on one horse. In the legends of our own land, they are about as much united as St. George and the Dragon. Dominic is still conceived as an Inquisitor devising thumbscrews; while Francis is already accepted as a humanitarian deploring mousetraps. It seems, for instance, quite natural to us, and full of the same associations of flowers and starry fancies, that the name of Francis should belong to Francis Thompson. But I fancy it would seem less natural to call him Dominic Thompson; or find that a man, with a long record of popular sympathies and practical tenderness to the poor, could bear such a name as Dominic Plater. It would sound as if he had been called Torquemada Thompson.

From St. Thomas Aquinas (1933) by G. K. Chesterton, chapter I

16.04.202516:53

‘All very great teachers and leaders have had this habit of assuming their point of view to be one which was human and casual, one which would readily appeal to every passing man. If a man is genuinely superior to his fellows the first thing that he believes in is the equality of man. We can see this, for instance, in that strange and innocent rationality with which Christ addressed any motley crowd that happened to stand about Him. "What man of you having a hundred sheep, and losing one, would not leave the ninety and nine in the wilderness, and go after that which was lost?" Or, again, "What man of you if his son ask for bread will he give him a stone, or if he ask for a fish will he give him a serpent?" This plainness, this almost prosaic camaraderie, is the note of all very great minds.

To very great minds the things on which men agree are so immeasurably more important than the things on which they differ, that the latter, for all practical purposes, disappear. They have too much in them of an ancient laughter even to endure to discuss the difference between the hats of two men who were both born of a woman, or between the subtly varied cultures of two men who have both to die. The first-rate great man is equal with other men, like Shakespeare. The second-rate great man is on his knees to other men, like Whitman. The third-rate great man is superior to other men, like [James Abbott McNeill Whistler, 1834 – 1903] Whistler.’

Ending the quote from chapter 17, ‘On the Wit of Whistler’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://t.me/Miscellaneous_Illuminations/7158

16.04.202516:48

'Whistler [James Abbott McNeill Whistler, 1834 – 1903] could produce art; and in so far he was a great man. But he could not forget art; and in so far he was only a man with the artistic temperament. There can be no stronger manifestation of the man who is a really great artist than the fact that he can dismiss the subject of art; that he can, upon due occasion, wish art at the bottom of the sea. Similarly, we should always be much more inclined to trust a solicitor who did not talk about conveyancing over the nuts and wine. What we really desire of any man conducting any business is that the full force of an ordinary man should be put into that particular study. We do not desire that the full force of that study should be put into an ordinary man. We do not in the least wish that our particular law-suit should pour its energy into our barrister's games with his children, or rides on his bicycle, or meditations on the morning star. But we do, as a matter of fact, desire that his games with his children, and his rides on his bicycle, and his meditations on the morning star should pour something of their energy into our law-suit. We do desire that if he has gained any especial lung development from the bicycle, or any bright and pleasing metaphors from the morning star, that the should be placed at our disposal in that particular forensic controversy. In a word, we are very glad that he is an ordinary man, since that may help him to be an exceptional lawyer.

Whistler never ceased to be an artist. As Mr. Max Beerbohm pointed out in one of his extraordinarily sensible and sincere critiques, Whistler really regarded Whistler as his greatest work of art. The white lock, the single eyeglass, the remarkable hat—these were much dearer to him than any nocturnes or arrangements that he ever threw off. He could throw off the nocturnes; for some mysterious reason he could not throw off the hat. He never threw off from himself that disproportionate accumulation of aestheticism which is the burden of the amateur.

It need hardly be said that this is the real explanation of the thing which has puzzled so many dilettante critics, the problem of the extreme ordinariness of the behaviour of so many great geniuses in history. Their behaviour was so ordinary that it was not recorded; hence it was so ordinary that it seemed mysterious. Hence people say that Bacon wrote Shakespeare. The modern artistic temperament cannot understand how a man who could write such lyrics as Shakespeare wrote, could be as keen as Shakespeare was on business transactions in a little town in Warwickshire. The explanation is simple enough; it is that Shakespeare had a real lyrical impulse, wrote a real lyric, and so got rid of the impulse and went about his business. Being an artist did not prevent him from being an ordinary man, any more than being a sleeper at night or being a diner at dinner prevented him from being an ordinary man.’

Continued quote from chapter 17, ‘On the Wit of Whistler’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://t.me/Miscellaneous_Illuminations/7158

16.04.202513:46

‘He [James Abbott McNeill Whistler, 1834 – 1903] was not a great personality, because he thought so much about himself. And the case is stronger even than that. He was sometimes not even a great artist, because he thought so much about art. Any man with a vital knowledge of the human psychology ought to have the most profound suspicion of anybody who claims to be an artist, and talks a great deal about art. Art is a right and human thing, like walking or saying one's prayers; but the moment it begins to be talked about very solemnly, a man may be fairly certain that the thing has come into a congestion and a kind of difficulty.

The artistic temperament is a disease that afflicts amateurs. It is a disease which arises from men not having sufficient power of expression to utter and get rid of the element of art in their being. It is healthful to every sane man to utter the art within him; it is essential to every sane man to get rid of the art within him at all costs. Artists of a large and wholesome vitality get rid of their art easily, as they breathe easily, or perspire easily. But in artists of less force, the thing becomes a pressure, and produces a definite pain, which is called the artistic temperament. Thus, very great artists are able to be ordinary men—men like Shakespeare or Browning. There are many real tragedies of the artistic temperament, tragedies of vanity or violence or fear. But the great tragedy of the artistic temperament is that it cannot produce any art.’

Continued quote from chapter 17, ‘On the Wit of Whistler’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://t.me/Miscellaneous_Illuminations/7158

16.04.202513:34

‘There are three distinct classes of great satirists who are also great men —that is to say, three classes of men who can laugh at something without losing their souls. The satirist of the first type is the man who, first of all enjoys himself, and then enjoys his enemies. In this sense he loves his enemy, and by a kind of exaggeration of Christianity he loves his enemy the more the more he becomes an enemy. He has a sort of overwhelming and aggressive happiness in his assertion of anger; his curse is as human as a benediction. Of this type of satire the great example is Rabelais. This is the first typical example of satire, the satire which is voluble, which is violent, which is indecent, but which is not malicious. The satire of [James Abbott McNeill Whistler, 1834 – 1903] Whistler was not this. He was never in any of his controversies simply happy; the proof of it is that he never talked absolute nonsense. There is a second type of mind which produces satire with the quality of greatness. That is embodied in the satirist whose passions are released and let go by some intolerable sense of wrong. He is maddened by the sense of men being maddened; his tongue becomes an unruly member, and testifies against all mankind. Such a man was Swift, in whom the saeva indignatio was a bitterness to others, because it was a bitterness to himself. Such a satirist Whistler was not. He did not laugh because he was happy, like Rabelais. But neither did he laugh because he was unhappy, like Swift.
The third type of great satire is that in which he satirist is enabled to rise superior to his victim in the only serious sense which superiority can bear, in that of pitying the sinner and respecting the man even while he satirises both. Such an achievement can be found in a thing like Pope's "Atticus" a poem in which the satirist feels that he is satirising the weaknesses which belong specially to literary genius. Consequently he takes a pleasure in pointing out his enemy's strength before he points out his weakness. That is, perhaps, the highest and most honourable form of satire. That is not the satire of Whistler. He is not full of a great sorrow for the wrong done to human nature; for him the wrong is altogether done to himself.’

Quote from chapter 17, ‘On the Wit of Whistler’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://oceanofpdf.com/authors/g-k-chesterton/pdf-epub-heretics-by-g-k-chesterton-download/

08.04.202514:45

‘Briefly, we may put the matter in this way. The main point of modern life is not that the Alhambra ballet has its place in life. The main point, the main enormous tragedy of modern life, is that Mr. McCabe has not his place in the Alhambra ballet. The joy of changing and graceful posture, the joy of suiting the swing of music to the swing of limbs, the joy of whirling drapery, the joy of standing on one leg,—all these should belong by rights to Mr. McCabe and to me; in short, to the ordinary healthy citizen. Probably we should not consent to go through these evolutions. But that is because we are miserable moderns and rationalists. We do not merely love ourselves more than we love duty; we actually love ourselves more than we love joy.’

Continued quote from chapter 16, ‘On Mr. McCabe and a Divine Frivolity’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://t.me/Miscellaneous_Illuminations/7155

08.04.202512:23

‘I do not know that I can express this more shortly than by taking as a text the single sentence of Mr. McCabe, which runs as follows: "The ballets of the Alhambra and the fireworks of the Crystal Palace and Mr. Chesterton's Daily News articles have their places in life." I wish that my articles had as noble a place as either of the other two things mentioned. But let us ask ourselves (in a spirit of love, as Mr. Chadband would say), what are the ballets of the Alhambra? The ballets of the Alhambra are institutions in which a particular selected row of persons in pink go through an operation known as dancing. Now, in all commonwealths dominated by a religion—in the Christian commonwealths of the Middle Ages and in many rude societies—this habit of dancing was a common habit with everybody, and was not necessarily confined to a professional class. A person could dance without being a dancer; a person could dance without being a specialist; a person could dance without being pink. And, in proportion as Mr. McCabe's scientific civilization advances—that is, in proportion as religious civilization (or real civilization) decays—the more and more "well trained," the more and more pink, become the people who do dance, and the more and more numerous become the people who don't. Mr. McCabe may recognize an example of what I mean in the gradual discrediting in society of the ancient European waltz or dance with partners, and the substitution of that horrible and degrading oriental interlude which is known as skirt- dancing. That is the whole essence of decadence, the effacement of five people who do a thing for fun by one person who does it for money. Now it follows, therefore, that when Mr. McCabe says that the ballets of the Alhambra and my articles "have their place in life," it ought to be pointed out to him that he is doing his best to create a world in which dancing, properly speaking, will have no place in life at all. He is, indeed, trying to create a world in which there will be no life for dancing to have a place in. The very fact that Mr. McCabe thinks of dancing as a thing belonging to some hired women at the Alhambra is an illustration of the same principle by which he is able to think of religion as a thing belonging to some hired men in white neckties. Both these things are things which should not be done for us, but by us. If Mr. McCabe were really religious he would be happy. If he were really happy he would dance.’

Continued quote from chapter 16, ‘On Mr. McCabe and a Divine Frivolity’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://t.me/Miscellaneous_Illuminations/7155

08.04.202512:14

‘The truth is that the scientific civilization in which Mr. McCabe believes has one rather particular defect; it is perpetually tending to destroy that democracy or power of the ordinary man in which Mr. McCabe also believes. Science means specialism, and specialism means oligarchy. If you once establish the habit of trusting particular men to produce particular results in physics or astronomy, you leave the door open for the equally natural demand that you should trust particular men to do particular things in government and the coercing of men. If, you feel it to be reasonable that one beetle should be the only study of one man, and that one man the only student of that one beetle, it is surely a very harmless consequence to go on to say that politics should be the only study of one man, and that one man the only student of politics. As I have pointed out elsewhere in this book, the expert is more aristocratic than the aristocrat, because the aristocrat is only the man who lives well, while the expert is the man who knows better. But if we look at the progress of our scientific civilization we see a gradual increase everywhere of the specialist over the popular function. Once men sang together round a table in chorus; now one man sings alone, for the absurd reason that he can sing better. If scientific civilization goes on (which is most improbable) only one man will laugh, because he can laugh better than the rest.’

Quote from chapter 16, ‘On Mr. McCabe and a Divine Frivolity’ in ‘Heretics’ (1905) by G. K. Chesterton (1874 - 1936)
https://oceanofpdf.com/authors/g-k-chesterton/pdf-epub-heretics-by-g-k-chesterton-download/

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25.03.202516:36

The Lark Ascending by Vaughan Williams (1872 - 1958). I dedicate this listening and posting to my beloved parents
https://youtu.be/Cyw6Ul2Rx3w

23.03.202511:28

Can you catch a cold bug? Of course not!
https://t.me/kapilbajaj/16052

26.03.202513:08

‘Are you caught in the cycle of exposing what’s broken? This epoch is not only about revealing the dark—it’s also about bringing in the light.

Don’t lose sight of what this epoch is really about. It’s easy to get pulled into the endless cycle of fear, digging, and exposing—to the point of forgetting where this really leads to.’

Some wise words borrowed and adapted from a post in the channel of Bernhard Guenther and his wife Laura Matsue.

Кайра бөлүшүлгөн:

23.03.202517:29

'There is a quiet light that shines in every heart. It draws no attention to itself though it’s always secretly there. In the end it’s what illuminates our minds to see beauty, our desire to seek possibility and our hearts to love life.'

John O'Donohue - To Bless the Space Between Us (2008)
(the audiobook is read by the author himself)

Кайра бөлүшүлгөн:

23.03.202520:25

Let go of everything that is not good, let go of despair, of mourning and hopelessness! The earth is divine by nature and therefore has God’s protection. Evil is not able to destroy it, and never will be. What other people prophecy should not trouble you. The only thing that is important for you is yourselves and your own lives in these bodies that God has given you as a gift. You must find your own path to the great return and recognise and accomplish the task that has been assigned to you in this life. It’s not I, “little me”, that’s important - and no other human being is important for you either. When it’s a matter of doing what is right, you are all on your own. If you would like to obtain health and healing, it is up to you and what you really want. It is absolutely no use at all to know about a lot of unimportant things and to forget about yourself and your own body. But rejoice in life and receive each new day full of gratitude.

Quoting Bruno Gröning in “Powers of the Spirit” by Alfred Hosp (first published in German in 1999, translated and published in English in 2010)

18.04.202514:29

23.03.202522:05

VOCES8 collaborates with Nick Deutsch (Oboe) and Alexander Hamilton (Organ) to record from 'Jesus bleibet meine Freude' from the cantata 'Herz und Mund und Tat und Leben, BWV 147'. The recording was made at St John the Evangelist Church in Islington, London and features on VOCES8's 15th Anniversary album, 'After Silence' (www.voces8.com/aftersilence).

Text:
Words: Martin Jahn (c.1620–82)
Jesus bleibet meine Freude,
Meines Herzens Trost und Saft,
Jesus wehret allem Leide,
Er ist meines Lebens Kraft,
Meiner Augen Lust und Sonne,
Meiner Seele Schatz und Wonne;
Darum laß ich Jesum nicht
Aus dem Herzen und Gesicht.

Translation:
Jesus remains my joy,
My heart’s comfort and sap.
Jesus obviates all misfortune,
He is my life’s strength,
My eye’s delight and sun,
My soul’s treasure and bliss;
Therefore I will not let Jesus go
From my heart and sight.

VOCES8: Jesus bleibet meine Freude - JS Bach video published 10.5.20
https://www.youtube.com/watch?v=T5Df7f_BLU8

Кайра бөлүшүлгөн:

23.03.202520:11

FOR PEACE

As the fever of day calms towards twilight
May all that is strained in us come to ease.

We pray for all who suffered violence today,
May an unexpected serenity surprise them.

For those who risk their lives each day for peace,
May their hearts glimpse providence at the heart of history.

That those who make riches from violence and war
Might hear in their dreams the cries of the lost.

That we might see through our fear of each other
A new vision to heal our fatal attraction to aggression.

That those who enjoy the privilege of peace
Might not forget their tormented brothers and sisters.

That the wolf might lie down with the lamb,
That our swords be beaten into ploughshares

And no hurt or harm be done
Anywhere along the holy mountain.

JOHN O’DONOHUE

From Benedictus: A Book of Blessings (2007) by John O'Donohue

08.04.202512:14

08.04.202512:23

08.04.202514:45

20.04.202512:33

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19.04.202516:21

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