Podcasts about Holy Mountain

For twenty-eight years he lived the ascetical life on Mt Athos as a disciple of St Gregory of Mt Sinai. Later, he founded the monastery of St Mamas, also on Mt Athos. In 1350 he was elected Patriarch of Constantinople. After four years, he resigned the patriarchal throne to return to the Holy Mountain, but was called back to the throne, where he remained until his death in 1363. He wrote the definitive lives of St Gregory the Sinaite and St Theodosius of Trnovo. He was known to St Maximos Kapsokalyvia (the Hut-burner), who foretold his death: On his final journey to Serbia, on which he died, the Patriarch stopped on Mt Athos, where St Maximos saw him and said, "This elder will not see his flock again, because I hear behind him the hymn over the grave, 'Blessed are those that are undefiled in the way...'"

"He was one of the greatest men of Serbia who ruled the kingdom after king Dušan. Upon the death of King Uroš, Lazar was crowned King of Serbia by Patriarch Ephraim. He sent a delegation to Constantinople, including a monk called Isaiah, to plead for the removing of the anathema from the Serbian people. He went to war on several occasions against the Turkish Pasha, finally clashing with the Turkish king, Amurât, at Kosovo on June 15, 1389, being slain there. His body was taken to Ravanica near Cupria, a foundation of his, and buried there, but was later taken to New Ravanica in Srem. During the Second World War, in 1942, it was taken to Belgrade and placed in the Cathedral, where it is preserved to this day and offers comfort and healing to all who turn to him in prayer. He restored Hilandar and Gornjak, built Ravanica and the Lazarica in Kruševac and was the founder of St Panteleimon, the Russian monastery on the Holy Mountain, as well as numerous other churches and monasteries." (Prologue)

There are some people who really like to travel. There are others who really like the idea of traveling, and my wife and I belong to that latter camp. Because though we're certainly interested in other areas of the world — curious about the geography, architecture, and culture of other cities — we're far less interested in paying the cost and taking the time to go to any of them. And so, what we do instead is watch online travel videos.As you could guess, online travel videos often only ever highlight the most beautiful and the most impressive parts of the cities that they feature. And this is not by accident. They are, after all, often sponsored by travel agencies who want to convince you, the viewer, that you really ought to go there. In a way, Psalm 87 is not unlike our modern travel videos. This psalm gives us a look into one specific city. It features some of the rare beauties of that city. And, its purpose is, without a doubt, to convince us that we really ought to go there.And what we're going to do this morning is move through Psalm 87, and do so with the help of three main concepts: City, Citizens, and Celebration. Let's pray, and ask the Lord for his help.Father, you are the maker of heaven and earth. And you are the maker of this great city that we are about to read about. Open our eyes to the wonders that are there. Awaken us to the surpassing splendor of the city called by your name. Call us toward it, and do so through your Spirit to the honor of your Son. Amen.So, once again, Psalm 87 is a psalm about a city. And we're looking at it along the lines: City, Citizens, and Celebration. We begin with the city.CityVerse 1,“On the holy mount stands the city he founded;”Notice how, when read slowly, the sentence seems to pull us upward phrase by phrase. First, we've got a mountain: “On the holy mount.” And, of course, a mountain, by its very nature, requires that we raise our eyes upward to acknowledge it. The path through the mountain is a climb. The entrance in, requires ascension. You must rise in order to reach it. Mountains are not hidden objects, let alone insignificant ones. Mountains epitomize the land in which they reside, and demand their recognition to the north, south, east, and the west of them. You can miss a body of water. You can be blind to a valley or lowland. It is hard to ignore a mountain. And, as we can see, the mountain in Psalm 87 is no ordinary mountain. It is holy.“On the holy mount.”Holy means set apart from what is sinful, unclean and common. Set apart so as to make it fit to be in the presence of God. Holy things are blessed things because they get to be near God.And so Psalm 87 is about a mountain upon which God can rightfully dwell! A mountain upon which God “places his feet,” so-to-speak. A mountain upon which God built a city.Still, verse one, “On the holy mount | stands the city | he founded;” Can you imagine? A city whose designer and builder is God. Follow me on this: The Planning Director for the City of Saint Paul is named Nicolle Newton. And the Planning Director for the City of Minneapolis is named Meg McMahan. The Planning Director for the city is named: I AM, Yahweh, “I am Who I am.” The God who places his footstool upon the earth and sets his throne in heaven. Wouldn't you want to live in the city made by the very one who: “Forgives all your iniquity, heals all your diseases, and redeems your life from the pit,” and “crowns you with steadfast love, and satisfies you with good, and works righteousness and justice for all who are oppressed. Who is merciful and gracious, slow to anger, and abounding in steadfast love.”If the God of the universe had a city, well then wouldn't you want to go there?And in verse two, we're told even more about this city. Namely that,“The LORD loves this city. The Lord loves the gates of Zion, more than all the dwelling places of Jacob.”Note that it's not saying, “God loves no other city but this one.” But it is saying that of all the places, and of all the cities God loves, there is none so loved by God as this one.And, we should ask, in the Bible, what does God typically do when he loves something? When he really loves something? Perhaps some of you might remember from Numbers and Aaron's blessing in Numbers 6:24-27. What does God typically do when he really loves something? He puts his name on it. God puts his name on what he most loves. Said another way, God puts his name where his heart is already.Hence, verse 3,“Glorious things of you are spoken, O city of God.”God loves this city. He, by putting his name upon it, has committed himself to its flourishing. The city that has God's name upon it is the city that should rest assured, “God is for us, therefore, what could be against us?” So, Psalm 87, is a psalm about a city. That's our first main concept — the city itself. Second, the citizens of the city. CitizensNow what actually sets us up for this next section is that little phrase we see there in verse three: “Glorious things of you are spoken.” It's clearly addressing the city, yes? “Glorious things of you are spoken, O city of God.” And, so, it begs the question: What are the glorious things being spoken of this city? And, honestly, this is where things get interesting. Remember back in our intro, we compared Psalm 87 to a modern travel video. We said, Psalm 87 is not unlike a travel video in the sense that it highlights the beauties of a city in order to convince people that they really ought to go to that city. Where Psalm 87 differs from a modern travel video however: The beauties it features are not towering buildings and impressive architecture. Not picturesque parkways and pleasant boardwalks. There's no mention of beaches, or blue skies, or even sunshine. Those are the beauties features in modern travel videos — the stuff. The featured beauties of the city in Psalm 87 are people — the city's citizens.Look with me at verse 4, as the psalmist himself takes a back seat, and God himself speaks. Verse 4: “Among those who know me” God is clarifying to whom he is about to speak. To those who know me. Which, in biblical language, means those who have a relationship with God. Those who love and are loved by me.It's to that group of people who know God that God now mentions, or proclaims:“Rahab and Babylon; behold, Philistia and Tyre, with Cush.”And you might think: “What about them? We've been talking about the city of God. The holy mountain. The city he made. The city he loves. Suddenly, God steps into view and says, “To my followers over here, let me tell you about Rahab and Babylon; Philistia, Tyre, and Cush.” What about them?I mean, if you have much familiarity with the Old Testament, then you likely don't need me to tell you that most of these nations were historical enemies to God's people. They had fought wars against God's people. They had lured God's people into idolatry, and many other forms of sin.I mean, you see Babylon in that list, right? Babylon was the nation that broke down the walls of God's city, Jerusalem. Babylon killed the Israelites king, the Israelites killed its high-priest, and exiled most of its people. Babylon even burned God's Holy Temple to the ground (2 kings 25).And Philistia. Philistia was constantly at war with God's people throughout the period of the judges and the kings. At one point, the Philistines even stole the Ark of the Covenant and set it up next to one of its false gods — as if to say that the God over Israel was on par with their god Dagon. And don't let that first one trip you up — you see Rahab? The Rahab here is not the Rahab who hid the Israelite slaves and defended God's people. That'd make for a positive character in this list. Instead, Rahab here actually refers to Egypt. And one way to know that is to simply turn over to Psalm 89, only two psalms after this one, where it says in verse 10: “You crushed Rahab like a carcass; You scattered Your enemies with Your mighty arm.” Rahab is an enemy. And Isaiah 30:7 makes it even clearer: “Egypt's help is futile and empty; therefore, I have called her Rahab Who Sits Still."And so, we've got Babylon (who destroyed God's Temple), Philistia (who stole God's Ark of the Covenant), and Egypt (who enslaved God's people and, plague after plague, resisted God's will to let his people go).So again, we ask, what about these nations? Why bring them up here in light of God's Holy Mountain and God's beloved city?Is it to clarify that these are the nations who are not welcome in God's city? That these are the peoples who dare not set foot upon God's mountain?Given the background, this is exactly what we'd expect God to say next. But he doesn't! He doesn't! In fact, as the ESV translates it, God doesn't even say anything at this point. Instead, it's the people, those who know him, who speak up. And here's what they say, verse 4,“This one was born there,” they say.”Born there. And again, more emphatically, verse 5,“And of Zion it shall be said, “This one and that one were born in her;”Babylon, born in the city of God. Philistia, born on God's holy mountain. Egypt, born within the gates of Zion. Do you see what its saying?These surrounding nations, most who've historically been enemies to God, and enemies to God's people, are not: Merely going to be visitors in God's city, though that alone would've been shocking enough. They're not going to be temporary residents of God's city. “Here's your pass, expires six months from now.” But they're going to be citizens. They're going to receive a declaration of citizenship so complete, so real, so permanent that it could rightly be said of them, “They were born in this city! Born within these walls.”There is no one — no human being, no political group — who could ever orchestrate such a grand transformation as this. But God could. And God does. Verse five, when read in full, says:“And of Zion it shall be said, ‘This one and that one were born in her;' for [or, because of the fact that] the Most High himself will establish her.”God's going to do it. He's going to make it happen. The God who founded this city is going to fill it with former enemies.And, in verse 6, we get to watch him do it. “The LORD records as he registers the peoples, ‘This one was born there.'” The language is that of a king taking a census. Much like what Caesar Augustus did in the gospels. He, too, declared a census — an official counting of the people. Which meant that all the people, Joseph and Mary included, had to go and be registered, each to his own town.Droves and droves of people flooded the major city-centers in that time. People lined the streets, filled the cities — it's no wonder Mary and Joseph could find no room in the inn. Well here in Psalm 87, God is taking his census. Which means his people are coming to his city, and in that long line of people, we find Babylonians, Philistines, Egyptians, and, I might add, Europeans, and North Americans, and people from every tribe, nation and tongue. They're standing in the line. They're heading toward the gates. And when they finally arrive at the entrance, God is there. Pen and paper in hand. Looks up at them, total foreigners, former enemies, and declares — Born here. Inscribes: Born in my city. It's an amazing story. And, if you are a Christian, it is your story. It is. If you are a lover of Jesus. A follower of Jesus, then God has written over your life — not enemy, not foreigner, not illegitimate, not insufficient, but born here.“Born here.”Hebrews 12:22-23 says, of Christians:“You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled [And where are they enrolled? Where's the true city?] in heaven.”“The assembly of the firstborn who are enrolled in heaven.”Do you see it? Psalm 87 foretells of the King of Heaven's great census, and, if you are a lover of Jesus, you're in it. And Ephesians 2 reasserts this marvelous reality:“At one time you were separated from Christ, alienated from the commonwealth of Israel, But now in Christ Jesus you who once were far off have been brought near by the blood of Christ… So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, (Eph. 2:12-13, 19).Do you see it? The story of Psalm 87 is your story. God has always had a city. You've not always been its citizen. But, now you are, thanks be to God — the one who fills his city with former enemies. And he calls that a good thing. Diverse peoples, varying cultural norms, a multiplicity of languages, wide-variety of skin tones and facial features. God loves it all. Do we?So, we've had City, and now Citizens. Last C – Celebration. CelebrationVerse 7,“Singers and dancers alike say, ‘All my springs are in you.'”What's the rightful response to God's great city? How should its newly welcomed citizens enter in? With Joy. With excitement. With leaping, dancing, music and song.These citizens of Psalm 87 are not walking into the city of God, and they're certainly not dragging their heels through its gates. And the reason they're not, is because they know the city's worth. They know they're bound for the city God loves! They think, “I'm a card-carrying citizen of God's holy mount.” And so, they're going to sing because of it. They're going to dance because of it. And they're not going to be the only ones. Everybody whose coming into this city is coming in with joy in their hearts and a song on their lips. Friends, if ever there was a thing worth celebrating, this is it.And now, hear the words that are echoing throughout the city: “All my springs are in you.”Springs. Think rivers. Fountains. Sources of clean, fresh, flowing water. In the Old Testament world, a spring meant life. You needed one to drink. To cook. To bathe. To farm. To keep your flocks and herds alive. No sinks in any of these houses. And so if you find a spring, man, you've found life. And the citizens of this city are saying, “Every spring of water. Every source of life, joy, and satisfaction. Every single one that has ever been found ultimately flows from here. Which means, what?You'd be a fool to search for springs elsewhere.Think about it friends. In Psalm 87, the peoples of Babylon, Philistia and so on — They're not saying “we found some springs back there, but there's ones here just a bit better. Just a bit more plentiful.” That's not what they are saying. And why? Because they had searched for water in Babylon. Had worked for water in Egypt. Had paid for it and dug for it in Philistia. Had even thought for a time that they'd found it. But it all proved empty.I mean, it's just simple logic: If they are saying, “All my springs are in you,” then how many other springs did they find outside God's city? Right? And so, given all that, how much sense does it make for a citizen of God's mountain to go trekking into Babylon in search of other springs? I mean, seriously, we've got to take people at their word when they say: “Look, I've been there, I've done the money thing, I've done the party thing, I've done the hook-up thing, I've done the self-worship and self-exaltation thing and, in the end, none of it made me to sing. None of it made me to dance. None of it made me to say, ‘life can be found here.'” I found no other springs, save the ones I found in God's holy city.”Brothers and sisters, aim all your life toward this city. You will find no other springs elsewhere. God owns all the springs.And so, Christian, what springs are you seeking to drink from, in this season, that do not ultimately find their source in God's city? What sources of joy and satisfaction are you seeking that do not ultimately flow from God's hand? The time has come to walk away from those things. The time has come to leave Babylon. Turn yourself, turn all that still remains to be turned. Turn it toward God's holy city, and sing, by faith: “All my springs are in you.”Lastly, non-Christian: the gates of God's city are currently open. Every day people, from diverse nations, and diverse situations, are saying — “I'm in. I want the springs. I want the city. God, I want to be a citizen.” You can become a citizen today. Like, right now. It can be said of you, in this moment, “Born here.” You can just pray, simply,God, I'm done with my sin.I'm done trying to find life in everything but you.I need your Son Jesus.I need the sacrifice he made for my sins.Receive Jesus. Receive entrance into the city. Now, what leads us to the table this morning is, just that, Jesus' sacrifice. He died for us. His body was bruised, his blood was shed for us. And this table commemorates his sacrificial death, and when we eat from this table, we do so in anticipation of Jesus coming again.Because this table represents Jesus' shed blood and broken body, I gladly invite those who are trusting in Jesus' death on their behalf, to take and eat this meal with us. If you've not put your trust in Jesus, we ask that you'd let the elements pass for now, but encourage you in this moment, turn to Jesus, see his glory, come to him by faith that you may have life.

Mike is joined by podcaster Aaron Peterson (The Hollywood Outsider) and filmmaker Miguel Llansó (Crumbs, Jesus Shows You the Way to the Highway, Infinite Summer) for a conversation about Rafael Corkidi's elusive 1971 or 1972 feature debut Ángeles y querubines (Angels and Cherubs). Once presumed lost, this visually ravishing curio from Mexico's surrealist wave plunges into Edenic allegory, spiritual symbolism, and vampiric resurrection. The trio explores how Corkidi's background as cinematographer on El Topo and The Holy Mountain shaped his arresting compositions—and why his directorial efforts remain both transfixing and narratively confounding.From telepathic puppets to exploding fruit and bite-marked lovers, Ángeles y querubines drifts between religious critique and mystical dream logic. Expect reflections on Corkidi's artistic lineage, the politics of Mexican Catholicism, and the fine line between visual poetry and ponderous indulgence. This is Maudit May at its most daring—cinema that challenges, alienates, and haunts.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-projection-booth-podcast--5513239/support.

Mike is joined by podcaster Aaron Peterson (The Hollywood Outsider) and filmmaker Miguel Llansó (Crumbs, Jesus Shows You the Way to the Highway, Infinite Summer) for a conversation about Rafael Corkidi's elusive 1971 or 1972 feature debut Ángeles y querubines (Angels and Cherubs). Once presumed lost, this visually ravishing curio from Mexico's surrealist wave plunges into Edenic allegory, spiritual symbolism, and vampiric resurrection. The trio explores how Corkidi's background as cinematographer on El Topo and The Holy Mountain shaped his arresting compositions—and why his directorial efforts remain both transfixing and narratively confounding.From telepathic puppets to exploding fruit and bite-marked lovers, Ángeles y querubines drifts between religious critique and mystical dream logic. Expect reflections on Corkidi's artistic lineage, the politics of Mexican Catholicism, and the fine line between visual poetry and ponderous indulgence. This is Maudit May at its most daring—cinema that challenges, alienates, and haunts.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-projection-booth-podcast--5513239/support.

Sunday AM Sermon

"From Thrace, his worldly name being Anastasios, he was a slave to some Turks, and they compelled him to embrace Islam in Smyrna. As a penitent, he was tonsured at the monastery of Esphigmenou on the Holy Mountain. Tormented by his conscience, he desired to wash his sins in his own blood, so he went to Smyrna, where he showed a Cross and an icon of Christ's Resurrection to the Turks. He was beheaded on April 19th, 1819, at the age of nineteen. He appeared to his spiritual father, Germanos, after his death." (Prologue)

You have angered the gods! Listener request week returns with a Holy Mountain of Finnish roguelike games - Noita: the platformer where every pixel is either on fire, radioactive, glowing with mana, or doused in whiskey. Developed by an Avengers-level collection of devs from Crayon Physics Deluxe, The Swapper, Baba Is You, and others, Noita starts with a bang. Be it the bangs from the exploding environment, banging your head against the wand and spell system, or the banging soundtrack, this one is certain to polymorph you into a fan. Or a sheep with devil wings, which is taxonomically the same thing. Custom RSS Apple Podcasts Spotify YouTube Music 1:41 - game stats 4:02 - one sentence description 23:38 - our story begins and spoiler alert warning 1:22:35 - rankings and final thoughts 1:33:04 - similar games Next episode: Diceomancer Contact us at grogpodzone@gmail.com! https://grogpod.zone Intro music: The Five Corners Quintet - The Devil Kicks Outro music: Noita OST - Daddy Long-Leg's Surprise

In this powerful sermon, we dive into Hebrews 12 and the invitation to enter God's presence with boldness. Many see faith as a set of rules or a checklist, but Scripture reveals that true faith is about relationship—worshiping God with our whole hearts and aligning ourselves with heaven. Through biblical teachings and real-life applications, this message explores how worship isn't just singing songs—it's the key to experiencing the very throne room of God. By lifting our eyes to Him, we align our hearts with His presence and unlock breakthrough in our lives. If you're searching for a church that prioritizes encountering God, living by faith, and experiencing transformation, we invite you to join us on this journey. Questions this sermon answers: 1. How does worship align us with God's presence? 2. What does it mean to boldly enter the throne room of God? 3. How can praise and worship bring breakthrough in our lives?

God's purpose is for us to be Temples of God, revealed through His earthly Temples, patterned after His heavenly Temple (Dwelling Place), all pictures of His ultimate eternal Temple (redeemed man in Christ). All Temples (earthly & heavenly) reveal different aspects of His ultimate Temple, revealing how we are to function to His glory. Jesus was the 1st functioning human Temple, indwelt by the Holy Spirit (John 1:14, 2:19-21, 4:21-24). Although man was made to be God's Temple, sin resulted in his spiritual death, so God couldn't indwell him. But Christ made it possible for our spirit to be born again & His Spirit to indwell us, making us His temples. God's earthly Temples are built according to a heavenly blueprint (Heb 8:5), so God's Heavenly Temple, the Father's House, the New Jerusalem gives the clearest revelation about the shape of His ultimate Temple. When God shows John where He'll dwell with His People (Bride) for all eternity (His heavenly Temple), He showed him the New Jerusalem, shaped like a great Mountain, Mt Zion, shining with His glory (Rev 21:2-3,9-11). The peak is the holiest place, the holy of holies, His Throne Room, the centre of all authority, down from which flows the river of life alongside its golden streets (Rev 22:1,2). Its 4-square design means the river divides & flows in 4 main directions to water the city (holy place), and then flows out the gates to the land beyond (outer court). Height represents holiness, so holy places are built on high ground to signify their closeness to God. Thus, God's Throne is at the peak of his holy Mount (Rev 22:1-2). Mountain signifies Kingdom. The river flows downhill from the throne, so the throne must be at the peak (Rev 22:1). This describes us as temples of God. Our highest place is our spirit (Eph 2:6), like a mountain peak. It's where God's authority, glory & presence dwells in the Holy Spirit (the holy of holies), the throne room where Christ is enthroned in us, if we've received Him as Lord. God, the Fountain of living waters, lives in our spirit (Jer 2:13, John 4:14), and desires His river of life to flow out of our spirit (John 7:38), down into our soul, imparting life, authority, power, wisdom, love, health to it, so it can express His life & nature to God's glory. The fact the New Jerusalem, the heavenly City & Temple of God is shaped like a pyramid Mountain is confirmed by Heb 12:22-24. As the daughter of the heavenly Zion (Zech 9:9, Gal 4:26), earthly Zion is made after the image of its mother, so earthly Mt Zion is named after the heavenly Mt Zion (Temple Mount), so if the image of the heavenly Mt Zion is a mountain, so too the heavenly Temple. God's original template for His Dwelling Place (Temple) design is a pyramid mountain City. The whole heavenly Temple (the 3rd Heaven) is also described as ‘Eden, the Garden of God' = Paradise (Ezek 28:12-13, 2Cor 12:4), so earthly Eden was its image. Both have a garden, tree of life (Gen 2:9, Rev 2:7, 22:2,14), river of life (Gen 2:10-14, Rev 22:1-2) & cherubim, who often appear in temples as guardians of the throne (Gen 3:24, Rev 4:6-8, Ezek 28:14). Thus, Eden was God's 1st earthly Temple. Lucifer was originally a cherub in Eden, on the holy heavenly Mountain of God, before he was cast down to earth (Ezek 28:12-14,16-17, Isa 14:12-15, Rev 12:4, Luke 10:18). So, the centre of Eden (God's heavenly Temple) is the holy Mountain, Mt Zion, the New Jerusalem, a Garden City, shaped like a Pyramid. As a cherub, Lucifer lived in this Mount and ministered in the throne room, but in pride tried to ascend within Heaven and establish his own throne above all the angels in God's Throne Room (Holy of Holies), to sit enthroned on the Mount alongside the Most High, but was cast down to the earth (Isa 14:13-15). This confirms God's Throne is at the highest point of this Mount, for he tried to ascend & exalt his throne to the highest place in Heaven, when God was enthroned, to be like (equal in authority to) the Most High. As Eden is a name for the whole Heavenly Temple, centred on a Mountain, so it's the name for the whole original earthly Temple, centred on a Mountain, with (1) its Peak on the west side of Eden (holy of holies), where an underground spring was the source of a great river flowing down into (2) the Garden (holy place) on a plateau on the mountain's east side, with the tree of life, where man lived & walked with God, where it divided into 4 rivers, which watered the whole earth (Gen 2:8-14). So, Eden was on higher ground than the rest of the earth (water flows downhill), signifying its holiness as God's temple. After the fall, man was cast out of the Garden, and (3) went further east (3:24-25), onto lower ground at the base of the Mount, but still within Eden (the outer court), a place of God's Presence (4:16), with an ordained place of sacrifice (4:4), for Cain was cast out of Eden into another land, east of Eden, away from God's special Temple Presence (4:16).

God's purpose is for us to be Temples of God, revealed through His earthly Temples, patterned after His heavenly Temple (Dwelling Place), all pictures of His ultimate eternal Temple (redeemed man in Christ). All Temples (earthly & heavenly) reveal different aspects of His ultimate Temple, revealing how we are to function to His glory. Jesus was the 1st functioning human Temple, indwelt by the Holy Spirit (John 1:14, 2:19-21, 4:21-24). Although man was made to be God's Temple, sin resulted in his spiritual death, so God couldn't indwell him. But Christ made it possible for our spirit to be born again & His Spirit to indwell us, making us His temples. God's earthly Temples are built according to a heavenly blueprint (Heb 8:5), so God's Heavenly Temple, the Father's House, the New Jerusalem gives the clearest revelation about the shape of His ultimate Temple. When God shows John where He'll dwell with His People (Bride) for all eternity (His heavenly Temple), He showed him the New Jerusalem, shaped like a great Mountain, Mt Zion, shining with His glory (Rev 21:2-3,9-11). The peak is the holiest place, the holy of holies, His Throne Room, the centre of all authority, down from which flows the river of life alongside its golden streets (Rev 22:1,2). Its 4-square design means the river divides & flows in 4 main directions to water the city (holy place), and then flows out the gates to the land beyond (outer court). Height represents holiness, so holy places are built on high ground to signify their closeness to God. Thus, God's Throne is at the peak of his holy Mount (Rev 22:1-2). Mountain signifies Kingdom. The river flows downhill from the throne, so the throne must be at the peak (Rev 22:1). This describes us as temples of God. Our highest place is our spirit (Eph 2:6), like a mountain peak. It's where God's authority, glory & presence dwells in the Holy Spirit (the holy of holies), the throne room where Christ is enthroned in us, if we've received Him as Lord. God, the Fountain of living waters, lives in our spirit (Jer 2:13, John 4:14), and desires His river of life to flow out of our spirit (John 7:38), down into our soul, imparting life, authority, power, wisdom, love, health to it, so it can express His life & nature to God's glory. The fact the New Jerusalem, the heavenly City & Temple of God is shaped like a pyramid Mountain is confirmed by Heb 12:22-24. As the daughter of the heavenly Zion (Zech 9:9, Gal 4:26), earthly Zion is made after the image of its mother, so earthly Mt Zion is named after the heavenly Mt Zion (Temple Mount), so if the image of the heavenly Mt Zion is a mountain, so too the heavenly Temple. God's original template for His Dwelling Place (Temple) design is a pyramid mountain City. The whole heavenly Temple (the 3rd Heaven) is also described as ‘Eden, the Garden of God' = Paradise (Ezek 28:12-13, 2Cor 12:4), so earthly Eden was its image. Both have a garden, tree of life (Gen 2:9, Rev 2:7, 22:2,14), river of life (Gen 2:10-14, Rev 22:1-2) & cherubim, who often appear in temples as guardians of the throne (Gen 3:24, Rev 4:6-8, Ezek 28:14). Thus, Eden was God's 1st earthly Temple. Lucifer was originally a cherub in Eden, on the holy heavenly Mountain of God, before he was cast down to earth (Ezek 28:12-14,16-17, Isa 14:12-15, Rev 12:4, Luke 10:18). So, the centre of Eden (God's heavenly Temple) is the holy Mountain, Mt Zion, the New Jerusalem, a Garden City, shaped like a Pyramid. As a cherub, Lucifer lived in this Mount and ministered in the throne room, but in pride tried to ascend within Heaven and establish his own throne above all the angels in God's Throne Room (Holy of Holies), to sit enthroned on the Mount alongside the Most High, but was cast down to the earth (Isa 14:13-15). This confirms God's Throne is at the highest point of this Mount, for he tried to ascend & exalt his throne to the highest place in Heaven, when God was enthroned, to be like (equal in authority to) the Most High. As Eden is a name for the whole Heavenly Temple, centred on a Mountain, so it's the name for the whole original earthly Temple, centred on a Mountain, with (1) its Peak on the west side of Eden (holy of holies), where an underground spring was the source of a great river flowing down into (2) the Garden (holy place) on a plateau on the mountain's east side, with the tree of life, where man lived & walked with God, where it divided into 4 rivers, which watered the whole earth (Gen 2:8-14). So, Eden was on higher ground than the rest of the earth (water flows downhill), signifying its holiness as God's temple. After the fall, man was cast out of the Garden, and (3) went further east (3:24-25), onto lower ground at the base of the Mount, but still within Eden (the outer court), a place of God's Presence (4:16), with an ordained place of sacrifice (4:4), for Cain was cast out of Eden into another land, east of Eden, away from God's special Temple Presence (4:16).

Today we welcome Bryan Loomis, host of the film podcast WHAT A PICTURE, to discuss the work of polarizing surrealist filmmaker Alejandro Jodorowsky. Jodorowsky made some of the most bizarre and controversial cult films of the 1970's, and we'll be discussing perhaps his two most notorious: 1970's phantasmogoric acid western EL TOPO and 1973's psychedelic odyssey THE HOLY MOUNTAIN.You can find more from Bryan at https://www.whatapicturepod.com/Unwatchables is hosted by Marc Dottavio and Seth Troyer, produced by Tony Scarpitti, featuring artwork by Micah Kraus.You can support us on Patreon at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠patreon.com/unwatchables to get access to exclusive bonus content and weigh in on what we watch next.Find us online at www.unwatchablespod.com or shoot us an email at unwatchablespodcast@gmail.com. We're on Instagram and Twitter under @unwatchablespod.

Full Text of ReadingsMemorial of Saint Paul Miki and Companions, Martyrs Lectionary: 326The Saint of the day is Saint Paul Miki and CompanionsSaint Paul Miki and Companions' Story Nagasaki, Japan, is familiar to Americans as the city on which the second atomic bomb was dropped, immediately killing over 37,000 people. Three and a half centuries before, 26 martyrs of Japan were crucified on a hill, now known as the Holy Mountain, overlooking Nagasaki. Among them were priests, brothers, and laymen, Franciscans, Jesuits, and members of the Secular Franciscan Order; there were catechists, doctors, simple artisans, and servants, old men and innocent children—all united in a common faith and love for Jesus and his Church. Brother Paul Miki, a Jesuit and a native of Japan, has become the best known among the martyrs of Japan. While hanging upon a cross, Paul Miki preached to the people gathered for the execution: “The sentence of judgment says these men came to Japan from the Philippines, but I did not come from any other country. I am a true Japanese. The only reason for my being killed is that I have taught the doctrine of Christ. I certainly did teach the doctrine of Christ. I thank God it is for this reason I die. I believe that I am telling only the truth before I die. I know you believe me and I want to say to you all once again: Ask Christ to help you to become happy. I obey Christ. After Christ's example I forgive my persecutors. I do not hate them. I ask God to have pity on all, and I hope my blood will fall on my fellow men as a fruitful rain.” When missionaries returned to Japan in the 1860s, at first they found no trace of Christianity. But after establishing themselves they found that thousands of Christians lived around Nagasaki and that they had secretly preserved the faith. Beatified in 1627, the martyrs of Japan were finally canonized in 1862. Reflection Today, a new era has come for the Church in Japan. Although the number of Catholics is not large, the Church is respected and has total religious freedom. The spread of Christianity in the Far East is slow and difficult. Faith such as that of the 26 martyrs is needed today as much as in 1597. hbspt.cta.load(465210, '8a35daeb-7f77-4f4e-969d-24608789362a', {"useNewLoader":"true","region":"na1"}); Saint of the Day, Copyright Franciscan Media

Thursday of the Fourth Week in Ordinary Time Memorial of St. Paul Miki and companions, the Japanese martyrs; in 1597, 26 martyrs of Japan were crucified on a hill, now known as the Holy Mountain, overlooking Nagasaki; among them were priests, brothers, and laymen, Franciscans, Jesuits, and members of the Secular Franciscan Order; Brother Paul Miki, a Jesuit and a native of Japan, has become the best known among the martyrs of Japan; while hanging upon a cross, Paul Miki preached to the people, forgiving his executioners; when missionaries returned to Japan in the 1860's, they found that thousands of Christians around Nagasaki had secretly preserved the faith Office of Readings and Morning Prayer for 2/6/25 Gospel: Mark 6:7-13

On today's episode of "Musicians that should be a household name" we're talking about Harry Nilsson!!! Sure, he was talked about plenty in his day, but what if I were to tell you that "One is the loneliest number", "Put the lime in the coconut", and the "Gotta get up" song from the show Russian Doll were all from the same dude! Would you talk about him then?? Nilsson was a songwriter's songwriter and you'll have to listen to this episode to find out why. Aaaaannd, today we have on another member of the 200 podcast episodes club, with George Heftler of the recently defunct "Best Little Horror Pod In Philly", in which every episode for 200 episodes, he (and his famous guests) tried to determine what the best horror movie ever made was. Round of applause for that!!!! Links: George and Brad discuss Holy Mountain: https://www.podchaser.com/podcasts/the-best-little-horror-house-i-1000453/episodes/the-holy-mountain-1973-with-br-177009691 Scoochie Boochie "Car Butt" music video: https://youtu.be/gvjYP5d7La8?si=V0TNkOS471C8khvx snowd4y - "Wah Gwan Delilah" (feat Drake) Music Video: https://www.youtube.com/watch?v=YRtyGtjgcNo Full Livestream of the episode: ⁠https://youtube.com/live/kQXYhnWjUII?feature=share⁠ OUR DISCORD: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://discord.gg/2stA2P7pTC⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.youtube.com/flyoverstatepark⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ EVERYTHING ELSE: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/FlyoverStatePark⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Order of Service: - Prelude - Psalm 97 (read responsively): P: The Lord reigns; let the earth rejoice; let the multitude of isles be glad! C: The heavens declare His righteousness, and all the peoples see His glory. P: Let all be put to shame who serve carved images, who boast of idols. C: Zion hears and is glad, and the daughters of Judah rejoice because of Your judgments, O Lord. P: For You, Lord, are most high above all the earth; You are exalted far above all gods. All: Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now and shall be forevermore. Amen. - Hymn 412 - Come To Calv'ry's Holy Mountain - Luke 14:16-24: Then (Jesus) said to him, “A certain man gave a great supper and invited many, and sent his servant at supper time to say to those who were invited, “Come, for all things are now ready.' But they all with one accord began to make excuses. The first said to him, “I have bought a piece of ground, and I must go and see it. I ask you to have me excused.' And another said, “I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.' Still another said, “I have married a wife, and therefore I cannot come.' So that servant came and reported these things to his master. “Then the master of the house, being angry, said to his servant, “Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.' And the servant said, “Master, it is done as you commanded, and still there is room.' Then the master said to the servant, “Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say to you that none of those men who were invited shall taste my supper.'” - Devotion - Prayer - Hymn 191 - Hark! the Voice of Jesus Crying - Blessing - Postlude Service Participants: Chaplain Don Moldstad (Preacher), Micah Smith (Organist)

He was born Michael Tivolis in 1470. In his early youth he traveled to Italy, where many scholars had fled to preserve Hellenic culture despite the fall of Constantinople. After completing his studies in Florence, he went to the Holy Mountain in 1507 and entered Vatopedi Monastery, where he received the name of Maximos. Ten years later he was sent to Russia in answer to a request of Grand Prince Basil Ivanovich, who sought someone to translate works of the Holy Fathers on the Psalter, as well as other Church books, into Slavonic. Maximos completed this work with such success that he was made to stay in Russia to correct the existing translations (from Greek to Slavonic) of the Scriptures and liturgical books, and to preach. His work aroused the jealousy of some native monks, and Maximos was falsely accused of plotting against the Prince. In 1525 he was condemned as a heretic by a church court and banished to the Monastery of Volokolamsk, where he lived as a prisoner, not only suffering cold and extreme physical privation but being denied Holy Communion and the use of books.   One day an angel appeared to him and said 'Have patience: You will be delivered from eternal torment by sufferings here below.' In thanks for this divine comfort, St Maximus wrote a canon to the Holy Spirit on the walls of his cell in charcoal, since he was denied the use of paper and pen. (This canon is sung on Pentecost Monday in some Russian and Serbian Monasteries). Six years later he was tried again and condemned to indefinite imprisonment in chains at a monastery in Tver. Happily, the Bishop of Tver supported him, and he was able to continue his theological work and carry on a large correspondence despite his confinement. He endured these grim conditions for twenty years. Toward the end of his life, he was finally freed by the Tsar in response to pleas on his behalf by the Patriarchs of Constantinople and Alexandria and the intervention of pious Russian nobles. He was received with honor in Moscow, and allowed to carry on his theological work at the Lavra. The Tsar Ivan IV came to honor him highly, partly because the Saint had foretold the death of the Tsar's son. When the Tsar called a Church Council to fight the doctrines of some who had brought the Calvinist heresy into Russia, he asked St Maximos to attend. Too old and weak to travel, the Saint sent a brilliant refutation of the heresy to the Council; this was his last written work. He reposed in peace in 1556, aged eighty-six. Not long after his death, he was glorified by the Church in Greece as a Holy Confessor and 'Enlightener of Russia.' In 1988 (!) he was added to the calendar of Saints by the Moscow Patriarchate.

We are a family-run international ministry with television, print and online programs designed to guide you through the Bible in one year. From social issues and apologetics to theology, history and science, our mission is to educate, edify and encourage the believer to actively engage with God's Word in all ways.

On Thursday the 7th of October, 2010, the Hermetic Hour, hosted by Poke Runyon, will present a lively review of magical fiction and films. We will go from "The Saragossa Manuscript"(1841) through Dion Fortune's "Moon Magic", Somerset Maugham's "The Magician" (novel and film), Chambers "The King in Yellow", Lovecraft's dream cycle, Merritt's lost worlds (that influenced Shaver), Jack Williamson's "Darker than You Think" (Jack Parson's favorite), Clark Ashton Smith dream-maker extraordinary, his imitator Jack Vance (from which we got Dungeons & Dragons), "Valis" by Philip K. Dick -- just to name a few. Then the films: Orson Welles' "Black Magic" on Cagliostro, Jean Cocteau's "Orpheus", Merrian Cooper's "She", "Simon King of the Witches," "What Dreams May Come," "Crowley," and Jodorowsky's "The Holy Mountain." A smorgasbord of mind-benders. Tune in and feast on it!  

When all your strength is gone, run the mountain of God's presence. Subscribe to daily devotions e-mails: https://wcm.link/ddsub

The Mountain E10 — The prophet Isaiah depicts Mount Zion as a cosmic mountain where Heaven and Earth overlap and God's blessings flow down to all of creation. But Isaiah also lived in the real Jerusalem that had Mount Zion at its center, which was filled with corruption, injustice, and idolatry. So in his prophecies, he balances hope in this future new Eden with warnings of judgment on Jerusalem's proud and corrupt elites. In this episode, Jon and Tim discuss the many iterations of the mountain theme in Isaiah 2-4, including how Jesus and his disciples embody the imagery of Isaiah's anointed servant and the remnant community.View more resources on our website →Timestamps Chapter 1: The Ideal and Corrupt Mount Zion, Leading to Judgment (0:00-22:55)Chapter 2: A Day of Yahweh Against the Rich, Powerful, and Proud (22:55-32:32)Chapter 3: A Holy Remnant on a Renewed Mount Zion (32:32-53:40)Official Episode TranscriptView this episode's official transcript.Referenced ResourcesCheck out Tim's library here.You can experience our entire library of resources in the BibleProject app, available for Android and iOS.Show Music“Bimmer M6” by Kreatev“Sunlight (feat. Jintonic)” by Kendall MilesBibleProject theme song by TENTSShow CreditsProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Aaron Olsen edited today's episode and also provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.Powered and distributed by Simplecast.

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He lived during the years when Constantinople was held in captivity by the Crusaders, and the Imperial government was in exile in Nicaea. Simon fled the world at a young age and traveled to the Holy Mountain, where he submitted himself to a strict but wise Elder for many years. In time, seeking greater seclusion, he moved to a small cave on the western side of Mt Athos, near a cliff that towered a thousand feet above the sea. One night, a few days before the Feast of the Nativity, he saw a star move across the sky and come to rest above the cliff near his cave. Taking this as a demonic delusion, he ignored it; but on the Eve of Nativity, the star once again took its place above the cliff, and Simon heard a voice from heaven saying 'Be in no doubt, Simon, faithful servant of my Son! See this sign, and do not leave this spot in search of greater solitude as you have in mind, for it is here that I want you to establish your monastery, for the salvation of many souls.' Soon afterward, three young monks from wealthy Macedonian families, who had heard of the Saint's holiness, came and laid their wealth at his feet, asking that he accept them as disciples. Simon sent for builders and ordered them to construct a monastery on the very edge of the precipitous cliff. The builders at first refused, saying the work was much too dangerous; but, persuaded by a miracle worked through the Saint's prayers, they were convinced. As soon as the building was finished, the monastic community began to grow rapidly.   In his own lifetime St Simon was the source of many miracles, prophecies and healings. Once the monastery was attacked by Saracen pirates. Simon went to meet them with gifts, hoping to dissuade them from attacking. When the pirates attacked him, they were blinded, and the arm of one of them was paralyzed when he attempted to strike the Saint. All of them were healed when the holy man prayed for them, and at this wonder they all repented, received Baptism and became monks.   Saint Simon reposed in peace. A fragrant, healing balm afterwards flowed from his tomb in great quantities, so that he came to be called Myroblytis, 'Myrrh-gusher' or 'Outpourer of Myrrh.' In subsequent years, the monastery was destroyed and rebuilt more than once, and no trace now remains of the tomb.

The Mountain E9 — The mountain theme shows up again and again in biblical narrative, but it's also prominent in the Psalms. Particularly in Psalms 15-24, the biblical authors reflect on the traits of the one who can ascend and dwell on God's holy mountain. At first, this question focuses on King David and his royal successors as they endure suffering, despair, and ultimately vindication, which leads to blessing for Israel and the nations. But eventually, it's not just the Davidic king but a whole community of the faithful ascending the mountain! In this episode, Jon and Tim survey the mountain theme through the Psalms scroll and reflect on what it takes to be with God there.View more resources on our website →Timestamps Chapter 1: Recap of Where We've Been (0:00-10:21)Chapter 2: Psalm 2: God's Anointed One on a Mountain (10:21-19:34)Chapter 3: Psalms 15-24: The King and His Crew Ascend the Mountain (19:34-51:05)Chapter 4: A Hyperlink in Revelation 2 to Psalm 2 (51:05-1:02:39)Official Episode TranscriptView this episode's official transcript.Referenced ResourcesThe Arrival of the King: The Shape and Story of Psalms 15-24 by Carissa QuinnCheck out Tim's library here.You can experience our entire library of resources in the BibleProject app, available for Android and iOS.Show Music“Sum Sum” by Ben Bada Boom“Sunkissed Cycles” by lloom“Astér” by KissamiléBibleProject theme song by TENTSShow CreditsProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Aaron Olsen edited today's episode and also provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie.Powered and distributed by Simplecast.

As one moves along through this text, one begins to understand that St. John Climacus is not only addressing elders but all those who have the care of souls. Fundamentally this is every Christian!There is no radical individualism in our faith, nor do we see ourselves disconnected from the sins of others and the burdens they bear. Love, compels us to be attentive to the other; not in a condescending fashion, but attending to them with the tenderness and compassion that we have received from Christ. Our Lord is the archetype for us and the consolation that we receive from his hand we are to offer to others freely. The fundamental virtues of an elder are humility and obedience; that is, truthful living and the capacity to listen. How can one serve others when there is any focus on the self or when they are still in the grip of the passions? There is  nothing so unseemly as an angry elder - one who looks at others with a harsh eye or is always quick to investigate trifling sins. The elder must be driven by love that makes him ever vigilant and watchful of those things that can be obstacles to the spiritual development of those in his care. He cannot be lax in fulfilling this responsibility or timid and cowardly in offering correction. He must be willing to offer counsel even when there is no thirst for understanding.  One begins to understand that such a responsibility is carried out with fear and trembling. The care of souls carries within it the Cross; it is crucified love that guides the elder and gives light to his path.  He is never a passive observer, but one who like Christ looks out and acknowledges the crowds as being sheep without a shepherd; in fact, as sheep already mauled by the wolves and in desperate need of healing. Thus, the capacity to care for others in this fashion is not something that can be set aside; nor can the abilities that God has given to an elder be buried in the ground with drawing down His wrath. --- Text of chat during the group: 00:09:34 Una: Does Father send out handouts in email? 00:10:08 Una: Could I get one at Una.McManus@gmail.com? 00:10:25 Adam Paige: https://mcusercontent.com/c38acab568d650f7ef65f39df/files/22eb6d8c-a2f9-1ed8-1270-b5bcd86c22f6/To_the_Shepherd.01.pdf 00:10:31 Una: Thank you 00:10:43 Adam Paige: Reacted to "Thank you" with

uhhhh... that was weird....

Season 2, Episode 79 w/ Shane Oehler from Holy Mountain (officialholymountain.com)

Put on your biggest shoulder pads, your pointy ears and start being secretive because we're looking at one of Star Trek's dastardly duplicitous Romulans and we've recruited Celeste from the Nerd and Tie network to divulge secrets! In ‘The Enterprise Incident,'(TOS) we see Kirk do THE WORST Mission Impossible Mission ever while Spock gets his flirt on, then in ‘The Enemy,' (TNG) we get to see one of SF's greatest performers make the first of three appearances with Andreas Katsulas' Commander Tomalak and Worf ABSOLUTELY kills a guy (and there was definitely a meeting) and then in ‘Eye of the Needle,' (VOY) we discover a tiny wormhole with a Romulan at the end of it and the conversation gets about as mature as you definitely expect. But don't worry, your secrets are safe with us, but only if you rate and review us! Episodes Discussed: The Enterprise Incident (11:31), The Enemy (46:23) and ‘Eye of the Needle' (01:17:35) Talking Points Include: Finding joy despite the horrors, Witch of the Holy Mountain, Dark Shadows, Dan Da Daan, Kirk is just as bad at Metal Gear Solid as Miles, Rom-Face Kirk, Remastered TOS vs original effects TOS, Romulan (and I can't believe I'm saying thing) Cuck Chairs, TNG's strength's as an ensemble show, Andreas Katsulas and an unexpected anime VA, the acting chops of LeVar Burton, Worf DEFINITELY killing a guy and everyone being respectful of his choices, Riker's espresso habits, Harry Kim is definitely ‘quiet quitting his Starfleet career,' where Voyager just squanders it's story potential, the 80s Dungeons and Dragons cartoon, Do you think the world of Star Trek has spam mail? Space is REALLY BIG GUYS and thus We might be one of the few podcasts to ever mention ‘Journey into Space,' Pedant's Corner: No whales were harmed in the recording of this podcast. Casual Trek is by Charlie Etheridge-Nunn and Miles Reid-Lobatto Music by Alfred Etheridge-Nunn Casual Trek is a part of the Nerd & Tie Network https://ko-fi.com/casualtrek Celeste is Best YouTube Channel: https://youtube.com/@NickIzumi?si=zn9n9co5XTbM3d-P The Nerd & Tie Podcast: http://www.nerdandtie.com/our-shows/the-nerd-tie-podcast/ Miles' blog: http://www.mareidlobatto.wordpress.com Charlie's blog: http://www.fakedtales.com

My guest this week is New York-via-Chicago producer and DJ, DJ Rude One. We spoke about Megalopolis, the works of David Cronenberg and Willem Dafoe, our love for Metrograph and the movie theater experience, his extensive history as a DJ and producer, embracing a slow production process, working a day job and making music for the passion, and the creative process behind his latest album Upper Space. Come fuck with us.Upper Space is available wherever music is sold, streamed, or stolen. Consider copping the digital download or a vinyl directly from Rude One's Bandcamp page. Follow Rude One on Instagram (@djrudeone), Twitter (@djrude1), and Bluesky (@djrudeone.bsky.social).Join the Reel Notes Patreon today starting at $5/month to get early access to episodes, our Discord server, exclusive bonus interviews and reviews, and more!My first book, Reel Notes: Culture Writing on the Margins of Music and Movies, is available now, via 4 PM Publishing. Order a digital copy on Amazon.Reel Notes stands in solidarity with the oppressed peoples of Palestine, Congo, Sudan, Tigray, and Haiti. Please consider donating to the Palestine Children's Relief Fund,  The Palestinian Youth Movement, The Zakat Foundation, HealAfrica, FreeTigray, and/or Hope For Haiti.  For information about contacting your representatives to demand a ceasefire, finding protests, and other tools, check out CeasefireToday!Follow me on Instagram (@cinemasai), Twitter (@CineMasai_), Bluesky (@cinemasai.bsky.social), TikTok (@cinemasai), Letterboxd (@CineMasai), and subscribe to my weekly Nu Musique Friday newsletter to stay tapped into all things Dylan Green. Support the show

The indie-folk band Blind Pilot has released its first new album in eight years. The band has been on tour and will perform in Portland in February. The group, which was formed in Oregon, joins us for an in-studio performance and to talk about the album, “In The Shadow Of The Holy Mountain.”  

Historical Turns: Weimar Cinema and the Crisis of Historicism (University of California Press, 2024) by Dr. Nicholas Baer reassesses Weimar cinema in light of the "crisis of historicism" widely diagnosed by German philosophers in the early twentieth century. Through bold new analyses of five legendary works of German silent cinema—The Cabinet of Dr. Caligari, Destiny, Rhythm 21, The Holy Mountain, and Metropolis—Dr. Baer argues that films of the Weimar Republic lent vivid expression to the crisis of historical thinking. With their experiments in cinematic form and style, these modernist films revealed the capacity of the medium to engage with fundamental questions about the philosophy of history. Reconstructing the debates over historicism that unfolded during the initial decades of moving-image culture, Historical Turns proposes a more reflexive mode of historiography and expands the field of film and media philosophy. The book excavates a rich archive of ideas that illuminate our own moment of rapid media transformation and political, economic, and environmental crises around the globe. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Historical Turns: Weimar Cinema and the Crisis of Historicism (University of California Press, 2024) by Dr. Nicholas Baer reassesses Weimar cinema in light of the "crisis of historicism" widely diagnosed by German philosophers in the early twentieth century. Through bold new analyses of five legendary works of German silent cinema—The Cabinet of Dr. Caligari, Destiny, Rhythm 21, The Holy Mountain, and Metropolis—Dr. Baer argues that films of the Weimar Republic lent vivid expression to the crisis of historical thinking. With their experiments in cinematic form and style, these modernist films revealed the capacity of the medium to engage with fundamental questions about the philosophy of history. Reconstructing the debates over historicism that unfolded during the initial decades of moving-image culture, Historical Turns proposes a more reflexive mode of historiography and expands the field of film and media philosophy. The book excavates a rich archive of ideas that illuminate our own moment of rapid media transformation and political, economic, and environmental crises around the globe. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Historical Turns: Weimar Cinema and the Crisis of Historicism (University of California Press, 2024) by Dr. Nicholas Baer reassesses Weimar cinema in light of the "crisis of historicism" widely diagnosed by German philosophers in the early twentieth century. Through bold new analyses of five legendary works of German silent cinema—The Cabinet of Dr. Caligari, Destiny, Rhythm 21, The Holy Mountain, and Metropolis—Dr. Baer argues that films of the Weimar Republic lent vivid expression to the crisis of historical thinking. With their experiments in cinematic form and style, these modernist films revealed the capacity of the medium to engage with fundamental questions about the philosophy of history. Reconstructing the debates over historicism that unfolded during the initial decades of moving-image culture, Historical Turns proposes a more reflexive mode of historiography and expands the field of film and media philosophy. The book excavates a rich archive of ideas that illuminate our own moment of rapid media transformation and political, economic, and environmental crises around the globe. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

Historical Turns: Weimar Cinema and the Crisis of Historicism (University of California Press, 2024) by Dr. Nicholas Baer reassesses Weimar cinema in light of the "crisis of historicism" widely diagnosed by German philosophers in the early twentieth century. Through bold new analyses of five legendary works of German silent cinema—The Cabinet of Dr. Caligari, Destiny, Rhythm 21, The Holy Mountain, and Metropolis—Dr. Baer argues that films of the Weimar Republic lent vivid expression to the crisis of historical thinking. With their experiments in cinematic form and style, these modernist films revealed the capacity of the medium to engage with fundamental questions about the philosophy of history. Reconstructing the debates over historicism that unfolded during the initial decades of moving-image culture, Historical Turns proposes a more reflexive mode of historiography and expands the field of film and media philosophy. The book excavates a rich archive of ideas that illuminate our own moment of rapid media transformation and political, economic, and environmental crises around the globe. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/film

Historical Turns: Weimar Cinema and the Crisis of Historicism (University of California Press, 2024) by Dr. Nicholas Baer reassesses Weimar cinema in light of the "crisis of historicism" widely diagnosed by German philosophers in the early twentieth century. Through bold new analyses of five legendary works of German silent cinema—The Cabinet of Dr. Caligari, Destiny, Rhythm 21, The Holy Mountain, and Metropolis—Dr. Baer argues that films of the Weimar Republic lent vivid expression to the crisis of historical thinking. With their experiments in cinematic form and style, these modernist films revealed the capacity of the medium to engage with fundamental questions about the philosophy of history. Reconstructing the debates over historicism that unfolded during the initial decades of moving-image culture, Historical Turns proposes a more reflexive mode of historiography and expands the field of film and media philosophy. The book excavates a rich archive of ideas that illuminate our own moment of rapid media transformation and political, economic, and environmental crises around the globe. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

Historical Turns: Weimar Cinema and the Crisis of Historicism (University of California Press, 2024) by Dr. Nicholas Baer reassesses Weimar cinema in light of the "crisis of historicism" widely diagnosed by German philosophers in the early twentieth century. Through bold new analyses of five legendary works of German silent cinema—The Cabinet of Dr. Caligari, Destiny, Rhythm 21, The Holy Mountain, and Metropolis—Dr. Baer argues that films of the Weimar Republic lent vivid expression to the crisis of historical thinking. With their experiments in cinematic form and style, these modernist films revealed the capacity of the medium to engage with fundamental questions about the philosophy of history. Reconstructing the debates over historicism that unfolded during the initial decades of moving-image culture, Historical Turns proposes a more reflexive mode of historiography and expands the field of film and media philosophy. The book excavates a rich archive of ideas that illuminate our own moment of rapid media transformation and political, economic, and environmental crises around the globe. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

He was born in Ukraine in 1722, one of the many children of a priest. He attended the Ecclesiastical Academy in Kiev, but was disappointed by the worldliness, love of ease and western theological climate that he found there.   After four years he left the school and embarked on a search for a spiritual father and a monastery where he could live in poverty. He eventually found wise spiritual guides in Romania, where many of the Russian monks had fled after Peter the Great's reforms. From there he traveled to the Holy Mountain. Spiritual life was at a low ebb there also, and Plato (the name he had been given as a novice) became a hermit, devoting his days to prayer and reading the Holy Scriptures and the writings of the Fathers. After four years, a visiting Elder from Romania tonsured him a monk under the name Paisius, and advised him to live with other monks to avoid the spiritual dangers of taking up the solitary life too soon. A few brethren from Romania arrived, seeking to make him their spiritual father, but as he felt unworthy to take on this task, all of them lived in poverty and mutual obedience. Others joined them from Romania and the Slavic countries, and in time they took up the cenobitic life, with Paisius as their reluctant abbot.   In 1763 the entire community (grown to sixty-five in number) left the Holy Mountain and returned to Romania. They were given a monastery where they adopted the Athonite rule of life. Abbot Paisius introduced the Jesus Prayer and other aspects of hesychasm to the monastic life there: before this time, they had been used mostly by hermits. The services of the Church were conducted fully, with the choirs chanting alternately in Slavonic and Romanian. The monks confessed to their Elder every evening so as not to let the sun go down on their anger, and a brother who held a grudge against another was forbidden to enter the church, or even to say the Lord's Prayer, until he had settled it.   The monastic brotherhood eventually grew to more than a thousand, divided into two monasteries. Visitors and pilgrims came from Russia, Greece and other lands to experience its holy example.   St Paisius had learned Greek while on Mt Athos, and undertook to produce accurate Slavonic translations of the writings of many of the Fathers of the Church. The Greek Philokalia had been published not long before, and St Paisius produced a Slavonic version that was read throughout the Slavic Orthodox world. (This is the Philokalia that the pilgrim carries with him in The Way of a Pilgrim).   The Saint reposed in peace in 1794, one year after the publication of his Slavonic Philokalia. The Synaxarion summarizes his influence: "These translations, and the influence of the Saint through the activity of his disciples in Russia, led to a widespread spiritual renewal, and to the restoration of traditional monastic life there which lasted until the Revolution of 1917."

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

Cappadocia (in eastern Turkey) is virtually devoid of Christians now, but in 1840, when St Arsenios was born there, there were still vital Orthodox communities. He became a monk and was sent to his native town, Farasa, to serve the people. He became known as a mighty intercessor before God, praying for all who came to him, Muslims as well as Christians. His countless miracles of healing became known throughout Cappadocia; those who could not come to see him would sometimes send articles of clothing for him to pray over. He became known as Hadjiefendis, a Muslim term of honour for pilgrims, because he made pilgrimage to the Holy Land every ten years on foot. He never accepted any gifts in return for his prayers and healings, saying ‘Our faith is not for sale!'   “He concealed his holiness as much as he could beneath a rough and sharp-tempered exterior. If anyone expressed admiration for him, he would reply "So you think I'm a saint? I'm only a sinner worse than you. Don't you see that I even lose my temper? The miracles you see are done by Christ. I do no more than lift up my hands and pray to him." But as the Scriptures say, the prayers of a righteous man avail much, and when St Arsenios lifted up his hands, wonders often followed.   “He lived in a small cell with an earthen floor, fasted often and was in the habit of shutting himself in his cell for at least two whole days every week to devote himself entirely to prayer.   “Father Arsenios predicted the expulsion of the Greeks from Asia Minor before it happened, and organized his flock for departure. When the expulsion order came in 1924, the aged Saint led his faithful on a 400-mile journey across Turkey on foot. He had foretold that he would only live forty days after reaching Greece, and this came to pass. His last words were "The soul, the soul, take care of it more than the flesh, which will return to earth and be eaten by worms!" Two days later, on November 10, 1924, he died in peace at the age of eighty-three. Since 1970, many apparitions and miracles have occurred near his holy relics, which reside in the Monastery of Souroti near Thessalonica. He was officially glorified by the Patriarchate of Constantinople in 1986.” — Source: Orthodox Parish of St John of Kronstadt (UK) The primary source for the life of St Arsenios is Saint Arsenios the Cappadocian, compiled by Elder Païsios of the Holy Mountain, who was baptized as an infant by the Saint.

On the upcoming episode of The Hermetic Hour for July 29th, 2010, host Poke Runyon will discuss the background behind the 2007 cult film "Beyond Lemuria" which he wrote and produced for C.H.S. Productions. Beyond Lemuria is a feature length science fiction/occult drama that was filmed in the ancient ruins of Nan Madol in the Pacific, inside an O.T.A. temple in Pasadena, high on the slopes of Mt. Shasta, and deep in the lava caverns under America's holy mountain. The film features leading occult figures in the roles of the Mt. Shasta Avatars. Lon Milo DuQuette takes the role of Hermes Trismegistus, Paul Clark is the Master Jesus, Merrick Hamer is Phylos of Atlantis, and Frater Solomon is Samyaza, the Fallen Angel from "The Book of Enoch." The dark side of the drama involves "The Shaver Mystery," a 1940s revelation of a secret underground realm of Atlantean-Lemurian survivors who possess the super-scientific weapons of the ancients. These evil "Deros" offer their secrets to the black magicians in the film, while the white magicians (played by the same actors) seek the wisdom of the ancients up on the Holy Mountain. Beyond Lemuria is available on DVD from Amazon, and is occasionally shown to select audiences; most recently at Hop Louie's bar and restaurant in L.A.'s Chinatown for a group of college art students. Tune in and get a "behind the scenes" run down on a controversial cult classic.

The Oregon-bred indie folk music outfit Blind Pilot goes on a deep spiritual journal on their new album In the Shadow of the Holy Mountain (produced by Josh Kaufman). The music inspiration for frontman Israel Nebeker lay in his songwriting process. After struggling with writing for years (this is the first Blind Pilot album in 8 years), he set aside the songs he *had* been working (which will be included on a new solo record in 2025). Nebeker gave himself a month to write an album's worth of songs to present to the band. He demoed the songs and headed out for a trip centered around spiritual growth in Norway.Searching for ancestral connections, Israel sought out the Samí culture and community (a semi-nomadic Scandinavian people), in which he has roots. He participated in a Samí shamanic journey exploring indigenous spirituality. A Sámi shaman took him on a drum journey and invited him to listen for ancestors and visions. He had a vision where his ancestors were beckoning him to a path that led straight to a mountain, which was clearly his family legacy and origin. Back in the studio with the band, he relistened to his songs and was very surprised to realize that the album was about his ancestors. The connection that the rest of the band felt in delivering the music is palpable. The special emotional dynamic that always exists on a Blind Pilot is supercharged on the new album In the Shadow of the Holy Mountain. Follow Basic Folk on social media: https://basicfolk.bio.link/Sign up for Basic Folk's newsletter: https://bit.ly/basicfolknewsHelp produce Basic Folk by contributing: https://basicfolk.com/donate/Interested in sponsoring us? Contact BGS: https://bit.ly/sponsorBGSpodsAdvertising Inquiries: https://redcircle.com/brands

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"Saint Cosmas came from Bulgaria where his devout parents provided him with a good education in Slavonic and Greek. They wanted him to marry but he was drawn by the love of Christ and, unknown to them, made his way to the Holy Mountain of Athos to become a monk at the Bulgarian monastery of Zographou. On the feast of the Annunciation at the Monastery of Vatopedi, he saw a woman among those serving in the Church and in the refectory, and he was grieved at first to observe this breach of the monastic rule, but overjoyed when he realized that it was the Mother of God who had appeared to him in this way.   "He was clothed in the holy angelic Habit and, after some time, was ordained priest. One day, as he was praying before the icon of the Mother of God, asking her with tears how to achieve his salvation, he heard a voice saying, 'Let my servant withdraw to the desert outside the monastery.' He was obedient to the will of God and, with the blessing of his Abbot, lived in silence from then on. Some years later, he was found worthy of the grace of discernment of thoughts and of beholding things happening elsewhere, as well as of other spiritual gifts. In the course of many years, he was the spiritual helper of a great number of monks. At the end of his life, Christ appeared to him saying that he would shortly have a great trial to endure from the Devil. Indeed, the prince of demons made his appearance next day with a host of his servants bewailing and bemoaning their inability to annihilate their great enemy Cosmas, who had held them in check for so long and gained possession, by his virtue, of the throne in Heaven that had once been Lucifer's. Taking a heavy stick, the demon beat the Saint so violently that he left him half-dead. As God allowed, Saint Cosmas died in peace two days later, on 22 September 1323. When the fathers came from the monastery to bury him, the wild animals gathered round. They kept silent until the end of the service, but howled unusually loud as his body was covered with earth. Then having paid their respects, they made off into the wilderness. Forty days later, the monks came to take up the body of Saint Cosmas and translate it to the monastery, but it was no longer in the grave. Where it now is God alone knows." (Synaxarion)

One of the most expensive albums in history–#9 to be exact–Korn's fifth album that reportedly cost $4m to make was a sign of the changing times in nu-metal, a sounding of the death rattle for the genre. And given how much money Korn spent on this record, the death rattle actually sounds really, really good. Impeccably produced and with way more good songs on it than we remember, this is one of the rare nu-metal albums that actually improves its standing with a re-listen in 2024, unencumbered by the eminent collapse of nu-metal that turned many fans off back in 2002. And of course, Korn says a lot of stupid stuff around the time of its release, as a full-length Kerrang! piece makes the huge mistake of allowing the 4 non-Jonathan Davis members of Korn equal interview time to Jonathan Davis, and we learn more than we should. It's also time for our annual appraisal of the Miss Rocklahoma pageant and we talk about Andrew W.K. for some reason. If you want to hear us talk about a lot more stuff for no reason, head on over to our Patreon and donate to help support your fine hosts of the POD Kast. It's our fifth anniversary! No better time to donate. For just $4/month at patreon.com/thepodkast, you'll get access to our entire back catalogue of bonuses (over 140!) plus THREE new bonus episodes every month. Last month, Bryn Nieboer from the great band Stay Inside joined us to discuss Sleep's "Holy Mountain", a stoner-metal classic, and we have lots of other fun stuff like the POD Kast Lotto, an exclusive Discord, and more! You can even tell us what to review for an episode! Check it out.

This meditation is designed for you to fully become your godself, to merge with your divine aspect, to awaken to your true identity as god of the universe. With a guided visualization and a collection of the most amazing Joseph Murphy affirmations that are designed to affirm and program an alignment with your god self and all the infinite powers that this entails. Go to sleep and awaken with a full realization of your true identity as God. I am God, and there is no God beside me. I am checked by neither time nor space. I am held by no bonds of name or form. I am present everywhere. I am thy God and Lord of countless hosts. I am in the Holy of Holies, in the Heart of the True Temple on the Holy Mountain. I commune with God now. His love and light flow through me, and I am flooded by the radiance of the Light Limitless. I am lifted up and inspired; I am expanding into the divine bosom of the Father. I smell the sweet fragrance of God; this inner perfume touches my heart strings; it beats to the melody of God. I place my faith in the Divine Presence and perfection of He Who Is. My higher self is God; He communicates to me; I hear the inner voice. It illumines, inspires, and elevates me; periodically, I find myself in ecstasy, immersed in His Holy Omnipresence. Now I know I am a son of the living God. I am Divine Spirit—a child of God; in Him I live, move, and have my being. I know He is meditating, and I am His meditation. 

This week Gary takes us through Daniel 9 and teaches on one of the most important prophecies in the Bible.