Podcasts about Ix

Javier Traité ha desmontado en Más de Uno uno de los mitos más conocidos de la historia de la Iglesia: el de la supuesta papisa Juana. Aprovechando la actualidad vaticana, ha explicado la legendaria historia de una mujer que habría llegado a convertirse en papa en el siglo IX disfrazada de hombre, hasta que un parto durante una procesión reveló su identidad. Sin embargo, Traité señala que no existe ninguna evidencia contemporánea que respalde el relato y que las primeras referencias aparecen cuatro siglos después de los supuestos hechos. Según ha explica, la historia probablemente surgió como una fábula moral medieval cargada de prejuicios sobre las mujeres y fue utilizada posteriormente con fines políticos y religiosos, especialmente durante la Reforma protestante. El divulgador adelanta además que la leyenda dio pie a otro popular mito: el de la supuesta comprobación física de los genitales de los nuevos papas antes de su elección.

Cosa Publica 2.0 - Mi. 03 Jun 2026 #hoy en #CosaPública2.0 con Rubén Martín y Jesús Estrada; 1. Resumen + Desaparecidos + 2. Pedro Hernández, sección IX del SNTE e integrante de la CNTE 3. Represión + Devastación 4. Colombia + Guerra en Medio Oriente Conducción y producción por: Rubén Martín: https://x.com/rmartinmar Jesús Estrada: https://x.com/jestradax Asistencia de producción y realización: Alejandro Coronado: https://x.com/SoyelCoronado Operador de audio: Emanuel Candelas

Kim Rogers (aka 'Worm Queen') is the co-founder and CEO of RogersHood Apothecary, a wellness company specializing in herbal detox and cleansing kits.  You can purchase her best-selling Parasite ParaFy Cleanse Kit here. EPISODE SUMMARY BELOW-- I. Apothecary vs Pharmacy Discussion Nate and Kim discussed the origins and meanings of the words "apothecary" and "pharmacy," with Kim explaining how apothecary refers to natural herbal medicine while pharmacy refers to synthetic medications. Kim shared her experience going viral on TikTok in 2021 as the "worm queen" after discovering a parasite cleanse that helped resolve health issues she had been struggling with since 2019. II. Parasite Cleanse Business Journey Kim shared her journey from a 18-year career in Western medicine to creating her own parasite cleanse business after gaining significant TikTok fame when a video about deworming went viral, increasing her following from 10,000 to 210,000 in just two days. She discussed how she later discovered she had chronic Lyme disease undiagnosed for 30 years and mold poisoning, which led her to create additional health products including a Moldies kit. Kim explained that while she was a licensed medical specialist, she carefully avoids giving medical advice on her social media, instead sharing her personal experiences and what herbs have helped her, noting that TikTok later changed its community guidelines to restrict parasite cleansing content. III. Social Media Content Suppression Kim discussed her experience with social media suppression on TikTok and Instagram, where her content was significantly limited despite having 600,000 followers on TikTok. Despite the platform restrictions, Kim continued creating content daily across multiple platforms including Instagram, YouTube, and a podcast called "What's Eating You," with the goal of providing affordable and accurate testing for parasites, mold, and Lyme disease. She explained that her mission is driven by personal experience with health issues that altered her life, and she has expanded from a small shop to a 14,000 square foot facility while offering free educational content alongside her paid testing kits. IV. Kim's Health Advocacy Challenges Kim discussed her challenges fighting against Big Pharma, including being banned from 26 accounts over five years while building a following of 1.5 million across platforms. She shared her personal health struggles with chronic Lyme disease and PTSD from medical neglect, while continuing to advocate for alternative treatments including acupuncture, IVs, and red light therapy. The conversation included a detailed explanation of Kim's viral podcast clip about treating pinworms using scotch tape, which led to a broader discussion about the limitations of Western medicine and the need for comprehensive treatment approaches. V. Parasite Diagnosis and Treatment Challenges Kim and Nate discussed modern medicine's approach to treating health issues, with Kim sharing her experience of being diagnosed with worms and cryptosporidium parvium after catching them from water in Hoodsport, Washington. Kim explained that standard labs in the US failed to detect these parasites, requiring her to send samples to Mexico for proper diagnosis. She described the challenges of getting treatment approved by insurance due to the lack of domestic lab confirmation, and how her husband's treatment was denied despite the Mexican lab results showing his condition. VI. Lyme Disease Treatment Approaches Kim discussed her experiences with a controversial drug ending in "mectin" and explained the importance of using binders when taking it, as the drug kills parasites and releases toxins that need to be neutralized. She described how synthetic drugs like Iver work to break down biofilms and expose parasites, while also explaining her herbal approach that includes specific frequency-matched herbs to target different ailments. Kim revealed she was diagnosed with Lyme disease in 2023 after being bitten by ticks at age 11, and shared her experience of having worms come out through her skin and urine. VII. Chronic Illness and Medical Journey Kim shared her experience with chronic illness, including being diagnosed with Lyme disease, which she described as creating a "mirror" that masks other health issues like mold, parasites, and heavy metals from the immune system. She explained how medical professionals often dismissed her concerns about unusual tissue findings during surgeries, attributing them to normal inflammation or scar tissue. Kim ultimately chose to surrender her medical license to avoid the constraints of conventional medical practice and pursue alternative approaches to healing. VIII. Heavy Metal Detox and Health Kim explained how heavy metals enter the body through food, pharmaceuticals, dental work, and contaminated water, emphasizing the importance of natural remedies like cilantro for detoxification. She discussed how Candida overgrowth can be managed with herbs like Oregon grapefruit and Usnea to prevent sugar cravings and systemic issues. Kim also highlighted the dangers of tap water, which may contain nematodes, pharmaceuticals, and heavy metals, recommending against drinking tap water and suggesting water testing as a preventive measure. IX. Parasite Cleansing and Health Effects Kim explained that parasites are widespread, estimating that approximately 3.5 billion people worldwide have parasites, though official statistics only show 60 million cases in the US. She discussed how parasites can affect health conditions like MS and how she developed her own parasite cleansing kits after working in medical research. When Nate asked about criticism from scientists calling parasite cleansing pseudoscience, Kim defended her approach, stating that wormwood has been scientifically proven to eliminate parasites and that many people she has tested have confirmed parasite presence. X. Parasite Treatment and Compliance Goals Kim discussed her experience with parasites and their connection to mental health, particularly during full moons. She explained her Purify kit, which includes three tinctures and a binder taken daily, along with additional products like a lymph kit. Kim mentioned their goal to achieve FDA compliance within two months to allow store distribution, and shared her belief that Lyme disease affects brain function, potentially making people more susceptible to certain influences.

Meditación sobre el Evangelio (según Lc) de la misa del miércoles de la IX semana del Tiempo Ordinario: el diálogo de Jesús con los saduceos acerca de la Resurrección, que constituye el tercer elemento del tríptico sobre la teología del cuerpo de San Juan Pablo II. El valor del celibato como anticipo en esta vida de aquello en que consistirá la vida eterna: la comunión total con Dios, y en Él con todos los hombres.

Martes de la IX semana del Tiempo ordinarioLectionary: 354 /guadaluperadio.com

#Bàigiảng của linh mục #GiuseĐặngChíLĩnh trong #thánhlễ Thứ Ba tuần IX mùa Thường niên, cử hành lúc 17:30 ngày 2-6-2026 tại Nhà nguyện Trung tâm Mục vụ #TGPSG

In recent years there has been a resurgence of serial publishing on Internet platforms. In this episode Mick Donahue and Andy Patton talk with Jonathan Rogers about serial publishing. Mick and his wife Rachel are is the co-founder of the new serialization platform, Flicker.Press. Andy, besides being the Rabbit Room’s Director of Content, is the author of the serialized novel The Ill Starred Knight, published on the Royal Road platform under the pen name Ix.Support the show: https://therabbitroom.givingfuel.com/memberSee omnystudio.com/listener for privacy information.

Meditación del Evangelio del martes de la IX semana del Tiempo Ordinario: el pasaje en que los fariseos preguntan si es lícito pagar el impuesto del César, y el Señor responde con: "Dad al César lo que es del César, y a Dios lo que es de Dios". Nuestro corazón es de Dios. Hemos de ser justos para respetar la buena fama de los demás: evitar juicios temerarios, maledicencias y calumnias.

Meditación en el lunes de la IX semana del Tiempo Ordinario. Jesús cuenta la parábola de los viñadores homicidas a los sacerdotes, fariseos y ancianos. Ellos se dan cuenta de que se refería a ellos, y entienden la parábola. Pero no reaccionan con humildad, sino que se llenan de rabia. Nosotros hemos de pedir la humildad para aceptar con agradecimiento las correcciones de quienes nos quieren.

Please see https://www.pfi.sr/HYMPAVZI_PI  for Full PI​ #HYMPAVZISponsored William S. Somers, Ph.D. is a biotherapeutics research and development leader with more than 30 years of experience across biotechnology and pharmaceutical organizations, including Pfizer.​ As a scientist living with hemophilia, Dr. Somers played a key role in driving the patient-centric and purposeful design of HYMPAVZI (marstacimab-hncq). This episode will explore how the patient perspective influenced the scientific journey, with a special focus on Will's research and why it was personally important for him to bring HYMPAVZI to people with hemophilia. To learn more and for safety information, visit HYMPAVZI.com.​ This post is directed to a U.S. audience and may not be suitable outside of the U.S. This video is intended to be viewed as it was originally produced in partnership with Pfizer. Remember, this content is for educational purposes only and is not intended to replace discussions with a healthcare provider.​ PP-HYM-USA-1071​ Show Notes:​ For prescribing information visit pfi.sr/HYMPAVZI_PI​ For information on how to navigate your treatment journey visit the shared decision-making guide here. Listen and subscribe where you get your podcasts!​ #Hemophilia HIGHLIGHTS OF PRESCRIBING INFORMATION These highlights do not include all the information needed to use HYMPAVZI safely and effectively. See full prescribing information for HYMPAVZI. HYMPAVZI (marstacimab-hncq) injection, for subcutaneous use Initial U.S. Approval: 2024 INDICATIONS AND USAGE HYMPAVZI is a tissue factor pathway inhibitor (TFPI) antagonist indicated for routine prophylaxis to prevent or reduce the frequency of bleeding episodes in adult and pediatric patients 12 years of age and older with: hemophilia A (congenital factor VIII deficiency) without factor VIII inhibitors, or hemophilia B (congenital factor IX deficiency) without factor IX inhibitors. DOSAGE AND ADMINISTRATION See Full Prescribing Information for important dosing and administration instructions.  The recommended dosage of HYMPAVZI is: Loading dose: 300 mg (two 150 mg injections) by subcutaneous injection Maintenance dose: One week after the loading dose, initiate maintenance dosing of 150 mg every week by subcutaneous injection on the same day each week, at any time of day. Dose adjustment to 300 mg subcutaneous injection weekly can be considered. Factor VIII and factor IX products can be administered for the treatment of breakthrough bleeds in patients receiving HYMPAVZI. Do not use additional doses of HYMPAVZI to treat breakthrough bleeds.  Temporarily discontinue HYMPAVZI before major surgery.  DOSAGE FORMS AND STRENGTHS Injection: 150 mg/mL in a single-dose prefilled syringe  Injection: 150 mg/mL in a single-dose prefilled pen  CONTRAINDICATIONS None. WARNINGS AND PRECAUTIONS Thromboembolic Events: Thromboembolic events may occur. Interrupt HYMPAVZI prophylaxis if symptoms occur. Hypersensitivity: Hypersensitivity reactions may occur. In the event of a severe allergic reaction, discontinue HYMPAVZI. Embryofetal Toxicity: May cause fetal harm. Advise females of reproductive potential of the potential risk to the fetus and to use effective contraception. ADVERSE REACTIONS Adverse reactions reported in ≥3% of HYMPAVZI-treated patients were injection site reaction, headache, and pruritus.  To report SUSPECTED ADVERSE REACTIONS, contact Pfizer Inc. at 1-800-438-1985 or FDA at 1-800-FDA-1088 or www.fda.gov/medwatch. See 17 for PATIENT COUNSELING INFORMATION and FDA-approved patient labeling. Revised: 12/2025

Maladie génétique grave, l'hémophilie affecte la coagulation du sang. Ainsi, en cas de saignement, l'écoulement ne peut s'arrêter ou très difficilement, entraînant fréquemment des hémorragies. Cette maladie touche principalement les hommes. Elle requiert un traitement à vie pour les personnes concernées. Quels sont les traitements existants ? Comment mieux vivre avec la maladie ? Cette maladie héréditaire du sang, une maladie rare, concerne essentiellement les hommes, pour des raisons génétiques : le gène défaillant facteur d'hémophilie est déterminé par le chromosome X.   En cause, un défaut de facteur de coagulation, absent ou dysfonctionnel, qui peut conduire à des hémorragies sévères, en cas de blessures, mais aussi à des saignements internes (hématomes) et à des douleurs incapacitantes, notamment au niveau des articulations (hémarthroses), suite à de simples mouvements brusques, pour les personnes concernées par une forme grave de ce trouble de l'hémostase (la capacité de notre sang à coaguler).  La recherche médicale a permis d'améliorer la prise en charge de la maladie, grâce à une prophylaxie spécifique (notamment l'injection d'un médicament appelé « facteur de coagulation »).  Distingue l'hémophilie A et B. La première est liée au déficit de facteur VIII, est plus fréquente (80% des cas). La seconde, plus rare, est liée au déficit de facteur IX.  Le trouble hémorragique qui n'est pas évolutif : on nait hémophile, et cette différence ne va pas s'aggraver au cours de l'existence. En France, les enfants hémophiles sont suivis dans des centres dédiés et au fil des décennies, les innovations thérapeutiques ont permis d'améliorer la qualité de vie des patients : des traitements adaptés, qui peuvent évoluer en fonction de la réaction de l'organisme.   Avec : Dr Annie Harroche, pédiatre au Service d'Hématologie Clinique et au Centre de Traitement de l'Hémophilie de l'Hôpital Necker Enfants Malades - APHP à Paris  Dr Sokhna Aissatou Touré, médecin capitaine. Enseignant chercheur en hématologie à l'Université Cheikh Anta Diop de Dakar au Sénégal.  Reportage de Charlie Dupiot. ► En début d'émission, nous faisons le point sur la situation sanitaire en République Démocratique du Congo. Ce dimanche 17 mai 2026, l'OMS a déclaré l'épidémie d'Ebola en cours dans le pays, urgence de santé publique de portée internationale, soit le niveau d'alerte maximal du droit sanitaire mondial. Interview du Dr Jean Kaseya, directeur général du CDC Afrique (Centre africain pour la surveillance et la prévention des maladies).    Programmation musicale :  ► Nao – Bad blood ► Protoje, Jesse Royal – Something I said.

Maladie génétique grave, l'hémophilie affecte la coagulation du sang. Ainsi, en cas de saignement, l'écoulement ne peut s'arrêter ou très difficilement, entraînant fréquemment des hémorragies. Cette maladie touche principalement les hommes. Elle requiert un traitement à vie pour les personnes concernées. Quels sont les traitements existants ? Comment mieux vivre avec la maladie ? Cette maladie héréditaire du sang, une maladie rare, concerne essentiellement les hommes, pour des raisons génétiques : le gène défaillant facteur d'hémophilie est déterminé par le chromosome X.   En cause, un défaut de facteur de coagulation, absent ou dysfonctionnel, qui peut conduire à des hémorragies sévères, en cas de blessures, mais aussi à des saignements internes (hématomes) et à des douleurs incapacitantes, notamment au niveau des articulations (hémarthroses), suite à de simples mouvements brusques, pour les personnes concernées par une forme grave de ce trouble de l'hémostase (la capacité de notre sang à coaguler).  La recherche médicale a permis d'améliorer la prise en charge de la maladie, grâce à une prophylaxie spécifique (notamment l'injection d'un médicament appelé « facteur de coagulation »).  Distingue l'hémophilie A et B. La première est liée au déficit de facteur VIII, est plus fréquente (80% des cas). La seconde, plus rare, est liée au déficit de facteur IX.  Le trouble hémorragique qui n'est pas évolutif : on nait hémophile, et cette différence ne va pas s'aggraver au cours de l'existence. En France, les enfants hémophiles sont suivis dans des centres dédiés et au fil des décennies, les innovations thérapeutiques ont permis d'améliorer la qualité de vie des patients : des traitements adaptés, qui peuvent évoluer en fonction de la réaction de l'organisme.   Avec : Dr Annie Harroche, pédiatre au Service d'Hématologie Clinique et au Centre de Traitement de l'Hémophilie de l'Hôpital Necker Enfants Malades - APHP à Paris  Dr Sokhna Aissatou Touré, médecin capitaine. Enseignant chercheur en hématologie à l'Université Cheikh Anta Diop de Dakar au Sénégal.  Reportage de Charlie Dupiot. ► En début d'émission, nous faisons le point sur la situation sanitaire en République Démocratique du Congo. Ce dimanche 17 mai 2026, l'OMS a déclaré l'épidémie d'Ebola en cours dans le pays, urgence de santé publique de portée internationale, soit le niveau d'alerte maximal du droit sanitaire mondial. Interview du Dr Jean Kaseya, directeur général du CDC Afrique (Centre africain pour la surveillance et la prévention des maladies).    Programmation musicale :  ► Nao – Bad blood ► Protoje, Jesse Royal – Something I said.

Jest takie ikoniczne zdjęcie Tibora Hontyego pod tytułem "Zginął w ostatnich sekundach". Przedstawia zorganizowane w praskim Rudolfinium czuwanie przy ciele pułkownika Georgija Iwanowicza Sacharowa, dowódcy 208. dywińskiej brygady dział samobieżnych. Bohatera właściwie nie widać, zasłaniają go liczne bukiety kwiatów. Tuli się do niego kobieta w radzieckim mundurze, inna, stojąc na drugim planie, szlocha. Jeszcze dalej widać kolejnego krasnoarmiejsca, z automatem i srogą miną.Zdjęcie jest doskonałe - zarówno jeśli chodzi o kompozycję i jak i światło. Absolutnie więc nie ma się co dziwić temu, że przez kilkadziesiąt lat było jednym z symboli radzieckiego wyzwolenia Pragi, wyzwolenia do którego doszło dzień po zakończeniu II wojny światowej, 9 maja 1945 roku.Tyle, że nie.Bo 9 maja sowieci weszli do Pragi, którą dzień wcześniej wyzwolili sami powstańcy. Podczas walk z niemieckimi niedobitkami, w całym mieście zginęło 30 czerwonoarmistów - dla porównania, w ciągu czterech wcześniejszych dni powstania - 3 tysiące Niemców i 3 tysiące powstańców. Zresztą nawet śmierć samego Sacharowa nie miała nic wspólnego z wyzwalaniem Pragi, zginął on dzień wcześniej, na jej przedpolach, w wyniku przypadkowego, omyłkowego ostrzału innej sowieckiej formacji.Ale to propagandowe kłamstwo czy kłamstwa nie zmieniają faktu, że to Armia Czerwona wzięła na siebie główny ciężar wyzwalania Czech, ostatniego okupowanego przez Niemcy kraju Europy. I że w samej finałowej operacji praskiej zginęło kilkanaście tysięcy jej żołnierzy.Ale, o czym znów przez kilkadziesiąt lat pamiętano niezbyt chętnie, ginęli nie tylko krasnoarmiejcy - w walkach brali, u ich boku, udział też Polacy z II Armii Wojska Polskiego. I najmocniej się wykrwawiający Rumuni.Zupełnie zaś, przez tych kilkadziesiąt, słusznie minionych lat, nie mówiono o tym, że całe zachodnie Czechy wyzwolili Amerykanie Pattona. I że powstanie w Pradze pewnie mogłoby się skończyć wcześniej, gdyby Rosjanie pozwolili im nacierać dalej na wschód.W 126 odcinku Czechostacji przypominam o złożonej układance ostatniej wielkiej operacji II wojny światowej w Europie, opowiadam o tym, co w Pradze robili Własowcy, czy są powody, żeby śmiać się z czeskich partyzantów. Jest też o tym, jak manipulowano w przeszłości i manipuluje się współcześnie historią.Tu znajdziecie wcześniejsze odcinki Czechostacji, do których odsyłam w dziesiejszej opowieści:O zamachu na HeydrichaO Powstaniu Praskim***Jeśli podcast Wam się podoba i chcecie pomóc go rozwijać, możecie zostać Patronami lub Patronkami Czechostacji w serwisie Patronite. W tym tygodniu zdecydowali się na to:Joanna i SzymonBardzo Wam dziękuję

O Ministério Público do Estado do Acre (MPAC), por meio do Grupo de Atuação Especial de Combate ao Crime Organizado (Gaeco) e da Assessoria de Inteligência, prestou apoio à deflagração da Operação Audácia IX, coordenada pelo Gaeco do Ministério Público de Rondônia (MPRO). A ação ocorreu nesta segunda-feira, 11, em conjunto com forças de segurança pública estaduais e federais.

Heute vor 50 Jahren begann in Ost-Berlin der IX. Parteitag der SED, der unter anderem ein neues Parteiprogramm verabschiedete.

No episódio de maio do Camada 8, convidamos Pedro de Botelho Marcos, professor Drº. na FURG (Universidade Federal do Rio Grande), para uma conversa sobre como a pesquisa aplicada em redes e medições da Internet pode ajudar a resolver problemas reais da operação e aproximar academia e mercado.O professor Pedro fala sobre como a aproximação com a comunidade de operadores de rede ajudou a direcionar suas pesquisas para problemas reais, especialmente em medições da Internet, interconexão e peering, IXs, engenharia de tráfego, segurança no roteamento (RPKI e ASPA) e mitigação de DDoS. Ele também comenta sobre ferramentas e plataformas usadas para medições da Internet, como RIPE Atlas, looking glasses, além de compartilhar experiências no desenvolvimento de soluções por meio da colaboração entre academia e mercado, e muito mais.Dê o play e confira agora mesmo o novo episódio do quadro Roteamento de Ideias do Camada 8!Participantes:Antonio Marcos Moreiras (Host) - Gerente de projetos e desenvolvimento no NIC.br https://www.linkedin.com/in/moreirasEduardo Barasal Morales (Host) - Coordenador da área de formação de sistemas autônomos do Ceptro.br no NIC.br https://www.linkedin.com/in/eduardo-barasal-moralesPedro de Botelho Marcos (Convidado) - Professor Drº. na FURG (Universidade Federal do Rio Grande) https://www.linkedin.com/in/pedrobmarcos/Links citados:Semana de Infraestrutura da Internet no Brasil: https://semanainfra.nic.br/Live Intra Rede: https://intrarede.nic.br/Curso BCOP Presencial: https://cursoseventos.nic.br/curso/curso-bcop/Curso BCOP EaD: https://cursoseventos.nic.br/curso/curso-bcop-ead/Programa Acelera NET: https://cursoseventos.nic.br/curso/programa-acelera-net/RIPE Atlas: https://atlas.ripe.net/IX.br - Looking Glass: https://lg.ix.br/Alice - Looking Glass: https://github.com/alice-lg/alice-lgSemana de Capacitação 11 - Looking Glass: https://www.youtube.com/live/kAlyyVD1Bv8?si=bSqGmCbnFbVRFPutPEERING Testbed: https://peering.ee.columbia.edu/Agenda de cursos do Ceptro|NIC.br: https://ceptro.br/cursos-eventosRedes Sociais:https://www.youtube.com/nicbrvideos/https://x.com/comuNICbr/https://www.telegram.me/nicbr/https://www.linkedin.com/company/nic-br/https://www.instagram.com/nicbr/https://www.facebook.com/nic.br/https://www.flickr.com/NICbr/Contato:Equipe Ceptro.brcursosceptro@nic.brDireção e áudio:Equipe Ceptro.brEquipe de Comunicação do NIC.brEdição completa por Rádiofobia Podcast e Multimídia: https://radiofobia.com.br/Veja também:https://nic.br/https://ceptro.br/

W Czechach, podobnie jak w ubiegłym roku w sąsiedniej Słowacji, rozgorzała właśnie dyskusja o "Dekretach Beneša" - zbiorze aktów prawnych którymi tuż po wojnie czechosłowacki rząd pozbawił czeskich Niemców majątków i obywatelstwa. Z prawnego punktu widzenia kwestia ich nienaruszalności jest zamknięta od prawie 30 lat za sprawą porozumienia czeskich i niemieckich władz. A jednak - za sprawą czeskiej prawicy, temat znów pojawił się w czeskim mainstreamie, zajmuje się też nim czeski parlament. Wszystko dla tego, że nacjonalistom z nad Wełtawy nie podobają się działania na rzecz pojednania, prowadzone w Brnie przez Czechów i potomków tamtejszych Niemców.W 125 odcinku Czechostacji o sporze, który wydawał się być od dawna martwy, moskiewskich koneksjach polityków, którzy go wywołali i o tym, jak kruche są podstawy sojuszu orędowników "Europy suwerennych narodów" rozmawiam z Wojciechem Stobbą, korespondentem Polskiego Radia w Pradze.W rozmowie wychodzimy od wydarzeń historycznych, zasadniczo dotyczy ona jednak nie tyle nawet współczesności, co tego, co dzieje się w Czechach i czeskiej polityce w ostatnich tygodniach. A dzieje się sporo. Nie tylko za sprawą zasiadających w rządzie nacjonalistów. Ten sam rząd bowiem planuje upaństwowienie mediów publicznych. Zdaniem autorów propozycji, pozwoli ona obywatelom zaoszczędzić; obecnie telewizję i radio utrzymują widzowie, z abonamentu, rząd chciałby, by znalazła się ona na budżetowym garnuszku. Czyli, żeby też zapłacili za nią obywatele, ale w nieuświadomiony sposób. Pomysł budzi spory sprzeciw, szczególnie pozaparlamentarnej opozycji i międzynarodowych organizacji dziennikarskich, jest jednym z powodów dla których dziesiątki tysięcy Czechów wychodzą ostatnio regularnie na ulice.Rozmowę podsumowuje temat NATO i to od razu w dwóch odsłonach. Pierwsza dotyczy sporo o kompetencje rządu i prezydenta w kontekście tego, kto ma reprezentować Czechy na szczycie sojuszu w Ankarze. Sporu, który być może, na wniosek prezydenta, będzie musiał rozstrzygnąć trybunał konstytucyjny. Druga - ile to jest dwa procent, jak je policzyć i czy szpital dla cywili, z tabliczką "wojskowy", pomoże Czechom wypełnić zobowiązania sojusznicze.***Jeśli podcast Wam się podoba i chcecie pomóc go rozwijać, możecie zostać Patronami lub Patronkami Czechostacji w serwisie Patronite. W tym tygodniu zdecydowali się na to:Michał, Ola i TomaszBardzo Wam dziękuję

Barra li huwa wieħed mill-Patruni tagħna, Robert huwa xjentist u studja wkoll is-soċjoloġija.Naqbduha fuq kif żviluppat l-ekonomija f'Malta, għaliex jaħseb li l-umani għadhom ma laħqux il-potenzjal tagħhom u xi jfisser il-progress.Nistaqsih ukoll dwar it-twemmin tiegħu li l-flus m'għandhomx jidħlu fix-xjenza, u għaliex iż-żgħażagħ huma fost l-iżjed nies li jbatu min-nuqqas ta' skop.Jgħidli x'jaħseb dwar it-tielet partiti f'Malta.Ħajr lil Alberta, Garmin, ESS, Pata Artisanal, Brown's, Maypole, Melita, Defender, Welbees Supermarket, Kinnie u BusinessLabs Segwi l-KAŻIN hawnhekk: https://www.youtube.com/@Il-KA%C5%BBIN 00:00 Introduzzjoni5:00 Trump u l-Lemin8:22 L-Anomija u l-Għaliex tal-Ħajja35:50 Id-Dissonanza41:19 Il-Mewt42:41 L-Anomija fil-kuntest tal-Midja Soċjali54:57 Il-Persona u l-Progress fil-Midja Soċjali1:11:20 Kemm għandu jkollu kontroll l-istat?1:24:15 Il-Liberta tal-Espressjoni1:34:16 Ix-xjentisti għandhom jagħmlu negozju?1:50:51 L-Umanita u l-Iżvilupp tal-Umani2:00:25 Il-Kapitaliżmu u l-Ekonomija Maltija2:11:10 It-Tielet Partiti2:25:56 Il-Kaptiliżmu u l-Anomija

The Fire That Remains Life in the Spirit After the Collapse of the Religious Self Week IV — The Heart That Bears the World Love, Intercession, and the Hidden Life in the Spirit ⸻ Opening Invocation O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of blessings and Giver of life, Come and dwell in us, Cleanse us from every impurity, And save our souls, O Good One. ⸻ I. The Return — But Nothing Is the Same At the beginning, the Spirit leads a man inward. Into exposure. Into poverty. Into silence. And it can seem as though the path is one of withdrawal. A leaving behind. A diminishing. But this is not the end. Because the same Spirit who leads a man into the desert of his own heart leads him back again. 1 Not outward in the old way. Not into activity rooted in self. But into a different kind of presence. The man returns to the world. But he does not return as he was. ⸻ II. The End of Living for Oneself Something has been broken. Quietly. Deeply. The constant reference to self. The need to interpret everything in relation to oneself. The subtle movement of: How does this affect me? What does this mean for me? Where do I stand? These begin to loosen. And with this a space opens. A freedom. Where others can begin to exist without being filtered through the self. This is the beginning of love. Not as an emotion. 2 Not as an effort. But as a way of being. “Love seeketh not her own.” (1 Corinthians 13:5) And for the first time this is not an ideal. It is something that begins to happen. ⸻ III. The Heart Enlarged by the Spirit The heart changes. Not outwardly. Not visibly. But in capacity. It begins to hold more. Not by effort. But by grace. You begin to feel: The weight of others. The pain of others. The confusion of others. Not in a way that overwhelms. But in a way that includes. The boundaries of the self soften. And the heart becomes... spacious. 3 “My heart is enlarged.” (Psalm 118/119) This is not sentimentality. It is not emotionalism. It is participation. A sharing in something greater than yourself. ⸻ IV. Intercession That Is Not Chosen Prayer changes again. Not in method. But in direction. Before, you struggled to pray. Then prayer began to live within you. Now something else happens: Others begin to appear in your prayer. Not because you decide to pray for them. But because they are given to you. A face. A name. A burden. And it remains. Quietly. Persistently. 4 You carry them. Sometimes without words. Sometimes without understanding. And this is intercession. Not as an activity. But as a participation in the love of Christ. “I could wish that myself were accursed for my brethren...” (Romans 9:3) A love that does not calculate. A love that bears. ⸻ V. The Hidden Nature of This Life And yet, outwardly, very little may change. You may still live in the same place. Do the same tasks. Speak with the same people. There is no need to appear different. No need to manifest anything. Because this life is hidden. Deep within. And this hiddenness is essential. Because the moment it becomes something seen something recognized something affirmed 5 the old self begins to stir. So the Spirit preserves this life in obscurity. In simplicity. In what appears to be ordinariness. “Your life is hid with Christ in God.” (Colossians 3:3) And this hiddenness is protection. ⸻ VI. Love Without Self-Consciousness There is a further purification. Even love becomes purified. Because at first we can become aware of loving. We notice it. We reflect on it. We take some subtle satisfaction in it. But here, even this begins to fall away. Love becomes unselfconscious. It acts without referring back to itself. It gives without knowing that it gives. It responds without constructing meaning. 6 And this is freedom. Because the self is no longer at the center even of what is good. ⸻ VII. The Bearing of Suffering As the heart expands so does its capacity to suffer. Not in a destructive way. But in a participatory way. You begin to feel more. To see more. To carry more. And yet there is no resistance. Because this suffering is no longer meaningless. It is no longer isolated. It is held within something greater. Within the life of Christ. “Bear ye one another's burdens, and so fulfil the law of Christ.” (Galatians 6:2) This is not something you choose. It is something you are drawn into. ⸻ 7 VIII. The Absence of Claims At this point something remarkable appears. Or rather something disappears. The need to claim anything. You no longer need to: Define your state. Explain your path. Assert your identity. Even inwardly. You do not need to know where you are. You do not need to measure. You do not need to conclude. You simply live. Before God. With others. And this simplicity is a great freedom. ⸻ IX. The Life That Becomes Prayer Everything begins to unify. Prayer is no longer separate from life. Life is no longer separate from prayer. 8 Silence speaks. Speech can remain rooted in silence. Action flows from stillness. There is less division. Less fragmentation. More wholeness. And this is not something you maintain. It is something given. Sustained quietly. By the Spirit. “It is no longer I who live, but Christ lives in me.” (Galatians 2:20) Not as an idea. But as a mystery slowly becoming real. ⸻ X. Closing Exhortation Do not seek this. Do not attempt to become this. Do not imitate what has been described. Remain faithful to what has been given to you. Remain in poverty. Remain in prayer. Remain in truth. And the Spirit will do His work. 9 Quietly. Hidden. Beyond your understanding. And what will emerge will not be something you have made. But a life. A heart. Capable of bearing others. Because it is held within Christ. ⸻ Closing Prayer Lord Jesus Christ, Son of God, Thou who didst bear the sins of the world in Thy Body, grant us the grace to bear one another in love. Enlarge our hearts. Purify our love. Deliver us from ourselves. And grant that, hidden in Thee, we may become a place where others are held in Thy mercy. For Thou art the Lover of mankind. Amen. 10

** VIDEO EN NUESTRO CANAL DE YOUTUBE **** https://youtube.com/live/NAxwCEtMKKQ +++++ Hazte con nuestras camisetas en https://www.bhmshop.app +++++ #historia #historiaMilitar En este nuevo episodio de Bellumartis Historia Militar, junto a Francisco Avelino Aguado Blázquez autor de "San Julián de los Prados y la Asturias iconómaca de Alfonso II el Casto" ** https://amzn.to/43wfx1g **, exploramos un tema apasionante y poco tratado: el nacimiento del Portugal asturiano, un territorio forjado en la frontera atlántica bajo el reinado de Alfonso III el Magno (866–910). A partir de su investigación “Asturias y Portugal, un reino madre para una nación”, Aguado nos guía por los siglos IX y X, cuando desde Oviedo se diseñó un sistema de conquista, repoblación y fortificación que dio origen a un nuevo espacio político y cultural en la franja atlántica. Durante el programa abordamos: El sistema asturiano de reconquista y repoblación, basado en condes, presuras y defensas naturales. ⚙️ Los condes fundadores: Vimara Pérez, Odoario y Hermenegildo Gutiérrez, pioneros en la consolidación del norte portugués. ⛪ El papel de la Iglesia en la restauración de las sedes de Braga, Dumio y Compostela. ️ La frontera del Duero y el nacimiento de un eje atlántico desde Oporto hasta Coimbra. ⚔️ El legado político y cultural de Alfonso III el Magno, verdadero artífice del espacio que siglos después sería Portugal. Un viaje por la frontera viva del siglo IX, donde Asturias fue cuna de dos reinos: León y Portugal. SUSCRÍBETE y apoya a Bellumartis Historia Militar: Patreon: https://www.patreon.com/bellumartis PayPal: https://www.paypal.me/bellumartis Bizum: 656 778 825 Síguenos también en redes: Instagram: https://www.instagram.com/bellumartis_historia_militar X / Twitter: https://twitter.com/Bellumartis COMPRA EN AMAZON con el enlace de Bellumartis y ayúdanos a seguir creando contenido: https://amzn.to/3ZXUGQl Hazte con los libros de Paco firmados y dedicados: https://franciscogarciacampa.com/

The CIIIC is the Creative Industries Immersive Impact Coalition based out of the Netherlands, which will be spending about €200 Million in Public Funding over the next five years. It is a really exciting development in Europe that is promoting the development of Immersive Experiences (which they abbreviate IX). They will be cultivating knowledge and methods of experiential design, developing immersive talent and human capital, cultivating immersive ecosystem and facilities, catalyzing innovation via various projects, and creating an over synergy across all of their efforts. For a comprehensive recap of CIIIC and what they're doing, then also be sure to check out the CIIIC section starting on page 62 of the extensive 121-page IDFA DocLab Think Tank Report that I wrote, which was recently published on April 21, 2026. I provide a bit more context to this report in the intro and outro of this episode, which is an oral history interview with CIIIC Program Director Heleen Rouw at UnitedXR in December. This conversation forms the basis for that section, but also has some additional updates on their various efforts including: Artistic & Design Research for Immersive Experiences (ADRIE) (5 projects) Phase I of Innovation Impact Challenge: IX in Urban Development (17 projects) Phase II Innovation Impact Challenge: IX in Urban Development (10 projects) The "Shared Realities" consortium is part of the initial ADRIE cohort, which includes a collaboration between IDFA DocLab, Amsterdam University of Applied Sciences, MIT Open Documentary Lab, PHI, ARTIS Planetarium, and a number of XR studios based in the Netherlands including POPKRAFT, Polymorf, Studio Biarritz, WeMakeVR, ALLLESSS (Ali Eslami), Ado Ato Pictures (Tamara Shogaolu), and Cassette (Nu:Reality). Be sure to check out episode #1697 to hear more about how the Shared Realities initiative will be facilitating experiential designers and artists collaborating with researchers to see if immersive art can help to revitalize civic society. This interview with Rouw provides an overview of the CIIIC, how they're defining "immersive" to be much broader than any single technology, and why they think immersive will be the next big wave of innovation that can help promote public interest values. This is a listener-supported podcast through the Voices of VR Patreon. Music: Fatality

The Fire That Remains Life in the Spirit After the Collapse of the Religious Self Week III — When Prayer Begins to Live Itself The Emergence of the Heart in the Life of the Spirit ⸻ Opening Invocation O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of blessings and Giver of life, Come and dwell in us, Cleanse us from every impurity, And save our souls, O Good One. ⸻ I. After Endurance — Something Begins That You Did Not Initiate There comes a point after long endurance after remaining without clarity after refusing to rebuild when something begins. Not suddenly. Not dramatically. But unmistakably. And the first thing you realize is this: It is not coming from you. You did not produce it. 1 You did not initiate it. You cannot sustain it. It appears. Quietly. Like water beneath the surface beginning to move. This is the beginning of prayer that is no longer merely your effort. But something alive. ⸻ II. The Shift From Doing to Being Drawn Up until now, prayer has largely been something you have done. Even when it was poor. Even when it was dry. Even when it was stripped of feeling. You remained. You turned. You endured. But now something shifts. You begin to sense that prayer is no longer something you initiate. You are being drawn into it. There is a movement within. Gentle. Persistent. Not forcing. Not demanding. 2 But calling. And if you are attentive you will notice: You are not holding prayer. Prayer is beginning to hold you. “No one can say ‘Jesus is Lord' except by the Holy Spirit.” (1 Corinthians 12:3) Even the simplest turning of the heart is not your own. It is given. ⸻ III. The Warming of the Heart There may come a warmth. But it is not like the warmth you knew before. It is not emotional. It is not something you generate. It is subtle. Steady. Quiet. A sense of life within the heart. A softening. A gathering. Where before the heart was scattered pulled in many directions restless 3 now it begins to collect. To come together. To become one. “Humility collects the soul.” — St. Isaac the Syrian And with this gathering comes a new kind of attention. Not forced. Not strained. But natural. As though the heart has found its place. ⸻ IV. The Prayer That Continues Beneath the Surface You begin to notice something else. Prayer does not end when you stop speaking. It continues. Beneath thought. Beneath activity. Beneath distraction. There is a quiet remembrance. A presence. A turning toward God that does not require constant effort. And this can be confusing at first. 4 Because you are used to measuring prayer by what you do. By words. By attention. By duration. But now prayer is no longer confined to those moments. It begins to permeate. To underlie. To become something like breath. “Pray without ceasing.” (1 Thessalonians 5:17) Not as a command to strive. But as a description of something that begins to happen. ⸻ V. The Guarding of the Heart But this is fragile. Very fragile. Because the old patterns are not gone. The mind still wanders. The ego still seeks to reassert itself. The world still presses in. And so a new kind of vigilance is needed. Not harsh. Not anxious. 5 But attentive. You begin to guard the heart not out of fear but out of love. You begin to notice: What disturbs this quiet? What scatters the heart again? What pulls attention outward in a way that dissipates this life? And slowly without rigidity you begin to choose differently. Not because you must. But because you do not want to lose this. “Keep thy heart with all diligence; for out of it are the issues of life.” (Proverbs 4:23) This is the beginning of watchfulness. ⸻ VI. The Subtle Temptation to Possess Grace And here again a danger arises. Very subtle. You begin to recognize what is happening. You begin to value it. You begin to desire its continuation. And without realizing it you begin to try to preserve it. 6 To hold onto it. To repeat it. To secure it. And in doing so you begin to lose it. Because grace cannot be possessed. It can only be received. And received again. And again. The moment you try to make it yours it withdraws. Not as punishment. But because its nature is gift. ⸻ VII. The Deepening of Humility If you remain faithful here something deepens. Not dramatically. But steadily. A humility that is no longer forced. No longer constructed. No longer spoken about. 7 It simply is. You begin to know not as an idea but as a reality: That everything is given. That you cannot produce even the smallest movement toward God. That without Him you return immediately to dispersion. And this does not lead to despair. It leads to gratitude. And a kind of quiet reverence. “Keep thy mind in hell and despair not.” — St. Silouan the Athonite You see your poverty. And yet you are not crushed by it. Because something else is present. ⸻ VIII. The Emergence of the Heart as Person There is a further shift. Difficult to describe. But unmistakable. You begin to exist not as a collection of thoughts or reactions or roles but as a presence. 8 A person. Not defined by activity. Not defined by identity. But simply present before God. And this presence begins to extend. Into your interactions. Into your speech. Into your silence. You become less reactive. Less driven. More able to be with others without needing to assert yourself. This is not something you achieve. It is something that emerges. As the heart becomes unified. ⸻ IX. The Quiet Joy That Has No Object And there may come a joy. But it is unlike the joys you have known. It is not tied to circumstances. Not dependent on outcomes. Not even dependent on consolation. It is quiet. 9 Almost hidden. A sense of rightness. Of being where you are meant to be. Even if outwardly nothing has changed. Even if difficulties remain. Even if suffering continues. This joy does not remove suffering. It coexists with it. And transforms it from within. ⸻ X. Closing Exhortation Do not grasp at this. Do not analyze it. Do not try to secure it. Remain as you have been taught: Poor. Attentive. Open. Receive what is given. Let it come. Let it go. Let it return. Do not make it into something. 10 Do not make it into yourself. Because what is being formed here is not an experience. It is a heart. Alive in the Spirit. ⸻ Closing Prayer Lord Jesus Christ, Son of God, Thou who hast kindled the fire of Thy Spirit in our hearts, grant that we may not extinguish it through our grasping and our fear. Teach us to receive what Thou givest. To remain where Thou placest us. And to become what Thou art forming within us. That our hearts may live in Thee and Thou in us. Amen. 11

Le terme “esclave” a une origine étonnante : il vient du nom d'un peuple européen, les Slaves. Le lien remonte au haut Moyen Âge, une période où les mots et les réalités sociales se façonnent ensemble.À l'origine, on trouve le mot latin médiéval sclavus. Or, ce terme n'existait pas dans le latin classique : il apparaît progressivement entre le VIᵉ et le IXᵉ siècle pour désigner… des Slaves capturés et réduits en servitude. Les Slaves, installés en Europe centrale et orientale — dans des régions correspondant aujourd'hui à la Croatie, la Slovénie ou encore l'Ukraine — étaient alors fréquemment victimes de razzias et de trafics humains.Le nom même de ces populations, les Slaves, va donc finir par devenir un nom commun. Par un glissement linguistique, “un Slave” capturé devient “un esclave”, puis le mot se généralise pour désigner toute personne privée de liberté.Mais pourquoi ces populations en particulier ? À cette époque, plusieurs réseaux commerciaux relient l'Europe, le monde byzantin et le monde arabo-musulman. L'Empire byzantin et certains marchands du monde islamique participent à ce commerce d'êtres humains, souvent alimenté par des conflits et des expéditions militaires en Europe de l'Est. Les Slaves, situés aux marges de ces grands ensembles politiques, sont particulièrement exposés.Le mot circule ensuite dans différentes langues européennes. En ancien français, esclave s'impose au XIIᵉ siècle. En anglais, il devient slave. On retrouve la même racine dans plusieurs langues, preuve de l'ampleur de ce phénomène historique.Il est important de nuancer l'idée selon laquelle les Slaves auraient été réduits en esclavage uniquement par certains groupes. La réalité est plus complexe : de nombreux acteurs, chrétiens comme musulmans, ont participé à ces systèmes d'exploitation à différentes époques. Par ailleurs, la traite dite “orientale”, qui s'étend sur plus d'un millénaire, a effectivement concerné des populations très diverses — slaves, africaines, caucasiennes — mais les comparaisons chiffrées entre les différentes traites restent débattues chez les historiens.Ce qui est sûr, en revanche, c'est que le mot “esclave” garde la trace de cette histoire. Il témoigne d'une époque où l'identité d'un peuple pouvait être associée, dans le langage même, à une condition de domination.En somme, derrière un mot que l'on utilise aujourd'hui de manière générale se cache une origine précise : celle de populations slaves dont le destin, à un moment de l'histoire, a marqué durablement les langues européennes. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

The hemophilia treatment landscape is evolving faster than ever. In this episode of Global Hemophilia Report, Patrick James Lynch and Dr. Donna DiMichele are joined by Drs. Hermans, Carpenter, and Hansen to break down the emerging class of rebalancing agents—therapies that don't replace clotting factor, but target new parts of the coagulation cascade. We explore what these treatments mean for patients, clinics, and shared decision-making around the world. Key takeaways include the urgent need for real-world data, better patient education, and the potential for new therapies to protect joint health in ways never seen before. Tune in to hear expert insights, practical considerations, and the future of hemophilia care. Guests: Dr. Cedric Hermans, MD, - Hemophilia Centre,  Saint-Luc University Hospital, Brussels  Dr. Shannon Carpenter, MD - Pediatric Hematology, Kansas City Hemophilia Center: CJ Hansen BSN, RN - Nurse Coordinator & Program Manager,  OSU Comprehensive Cancer Center, Patient Advocate   Senior Advisor: Donna DiMichele, MD   Hosted by: Patrick James Lynch   Featured Advertiser: Sanofi   Subscribe to the Global Hemophilia Report   Show Notes:   The Bigger Picture in Hemophilia B:  Hemophilia A and hemophilia B are different bleeding disorders with unique pathologies and clinical features.1 Due to the distinct behavior of factor IX, multiple PK parameters should be considered when assessing bleed prevention. Learn how a broader view of PK may influence evaluation of treatment and management for patients with hemophilia B.2,3 Learn more at thebiggerpictureinhemb.com  1. Castaman G, Matino D. Haematologica. 2019;104(9):1702-1709. 2. Dolan G, Benson G, Duffy A, et al. Blood Rev. 2018;32(1):52-60.  3. Mann DM, Stafford KA, Poon M-C, Matino D, Stafford DW. Haemophilia. 2021;27(3):332-339.   Connect with the Global Hemophilia Report Global Hemophilia Report on LinkedIn Global Hemophilia Report on X/Twitter Global Hemophilia Report on Facebook   Connect with BloodStream Media: BloodStreamMedia.com BloodStream on Facebook  BloodStream on X/Twitter   

Apúntate al Happy Hour Pascual aquí, pronto sabrás si eres de los elegidos.¡Juega el Juego de la Semana, ¡Es gratis!Artículo de Inés: Papa León, año uno: Cómo el obispo de Chiclayo llevó su liderazgo a la Iglesia universalRecomendación de Javier: DISCURSO DEL SANTO PADRE en el ENCUENTRO CON LOS OBISPOS, LOS SACERDOTES, LOS CONSAGRADOS, LAS CONSAGRADAS Y LOS AGENTES PASTORALESCarta del Papa León XIV a los Cardenales del 14 de abril del 2026Sigue a Inés San Martín a Javier Martínez Brocal y a José Manuel De Urquidi.Segmentos de hoy:La Voz del PapaLas 5 Noticias de la Semana más dos Bonus por JavierEl Análisis de la Semana con Inés sobre la carta a los cardenales del Papa que pone a la misión evangelizadora de la Iglesia al centroEl Archivo de los Leones: San León IX y la medalla de San Benito, por UrquidiHomilía Remix++++++++++++++++++++++++++++Este episodio es posible gracias a Amen Apps, la plataforma en la que puedes obtener consejos y ayuda espiritual de sacerdotes y religiosos 24x7.Descarga el app gratis en:AndroidiPhonePágina AmenUn podcast de Juan Diego Network

The Fire That Remains Life in the Spirit After the Collapse of the Religious Self Week II — Remaining in the Fire Without Rebuilding the Self The Spirit as the One Who Teaches Us to Endure ⸻ Opening Invocation O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of blessings and Giver of life, Come and dwell in us, Cleanse us from every impurity, And save our souls, O Good One. ⸻ I. After the Collapse — The More Dangerous Work Begins Last week we spoke of the fire. Of illumination. Of exposure. Of the collapse of the false life. But there is something more dangerous than never entering this fire. It is entering it and then leaving too soon. Because once a man has begun to see once the structures begin to loosen once the illusions begin to fall there arises an almost irresistible need: 1 To stabilize. To regain footing. To become something again. Even if that “something” is humbler. Even if it is quieter. Even if it uses the language of repentance. The self does not disappear easily. It adapts. It reforms. It survives even inside what appears to be its own death. And so the second work of the Spirit is not simply to expose. It is to keep a man in the place where exposure continues. ⸻ II. The Subtle Rebuilding of the Religious Self You will begin to notice this almost immediately. A thought arises: “I understand now.” “I see more clearly.” “I am different than I was.” And these thoughts feel true. They feel justified. They feel like the fruit of grace. 2 But hidden within them is the beginning of reconstruction. Because the ego does not need grand illusions. It can build itself out of something very small. Even the awareness of one's own brokenness. Even the language of humility. You begin to identify yourself as: The one who sees The one who has suffered The one who is being purified The one who understands the deeper life And without realizing it you have become something again. Subtler. More refined. But still centered in yourself. “Do not trust in your own righteousness.” — cf. Luke 18:9 The Pharisee was not condemned for sin. He was condemned because he became something in his own eyes. And this is the danger now. ⸻ III. The Spirit Leads Into a Place With No Ground The Spirit does something that feels unbearable. 3 He removes not only falsehood but also the ground beneath your feet. You cannot rely on what you once knew. You cannot return to previous ways of praying. You cannot even take comfort in what seems like progress. Everything becomes unstable. And this is not confusion. It is purification. Because as long as a man has ground he stands on himself. Even if that ground is spiritual. Even if it is noble. Even if it is built on real experiences. The Spirit removes this. So that a man learns something new: To stand without standing. To remain without possessing. To live without securing himself. ⸻ IV. The Poverty of Not Knowing There is a kind of darkness here. 4 Not the darkness of sin. But the darkness of not knowing. You no longer know: Where you are. What is happening. Who you are becoming. You cannot interpret your life. You cannot explain your interior state. And the mind resists this violently. Because the mind wants clarity. It wants to define. It wants to grasp. But the Spirit teaches a man to let go of knowing. “Be still, and know that I am God.” (Psalm 45/46) Not: Understand and know. Explain and know. Analyze and know. Be still. And this stillness feels like death to the mind. Because the mind loses its authority. ⸻ 5 V. The Prayer That Remains When Everything Else Falls At this stage, prayer changes. It becomes poorer. Simpler. More fragile. You may find that you cannot pray as before. Words feel empty. Thoughts feel forced. Even spiritual reading feels distant. And what remains? Often only this: A cry. Or even less than a cry. A turning. A presence. The Jesus Prayer begins to take on a different character. Not as something you do. But as something you cling to when everything else has fallen away. “Prayer is the refuge of help... a haven that rescues from the tempest.” — St. Isaac the Syrian Not a method. Not a discipline. But a lifeline. 6 And even this may feel dry. And still you remain. ⸻ VI. The Temptation to Interpret the Process One of the greatest dangers here is the need to interpret what is happening. To name it. To define it. To place it within a framework. You begin to say: “This is purification.” “This is the dark night.” “This is growth.” And while these things may not be false they become a way of regaining control. Because once something is named it is contained. And the Spirit resists this containment. He leads a man into something that cannot be mastered. Cannot be reduced. Cannot be explained. Because the goal is not understanding. It is transformation. 7 And transformation often happens in a way that the mind cannot follow. ⸻ VII. The Hidden Work of Endurance What, then, is required? Very little. And everything. Not effort in the way we understand it. But endurance. To remain in prayer even when it feels empty. To remain turned toward God even when nothing is felt. To remain in truth even when it exposes you again and again. This is not passive. It is a quiet, fierce consent. A willingness to be worked upon. A refusal to flee. “In your patience possess your souls.” (Luke 21:19) The fathers speak of this as long-suffering. But we often misunderstand this. It is not merely enduring hardship. It is enduring the work of God within us. 8 ⸻ VIII. The Fear of Losing Everything At some point, a deeper fear emerges. Not just the fear of being seen. But the fear of losing everything. Your sense of self. Your sense of direction. Even your sense of God. Because God Himself may seem hidden. Silent. Distant. And this is where many turn back. Not into sin. But into something safer. Something more defined. Something more manageable. But the Spirit leads further. Into a place where even God is not grasped. But only trusted. “Lord, to whom shall we go? Thou hast the words of eternal life.” (John 6:68) Not: Lord, I understand. Lord, I feel. Lord, I possess. 9 But: To whom shall we go? There is nowhere else. So we remain. ⸻ IX. The Beginning of True Freedom And slowly, something begins to change. Not dramatically. Not in a way that can be grasped. But subtly. The need to define begins to loosen. The need to possess begins to fade. The need to be something begins to weaken. And a different kind of freedom appears. Not the freedom to act. But the freedom not to construct yourself. A quietness. A simplicity. A lightness. You begin to exist without constantly referring back to yourself. And this is the beginning of life in the Spirit. 10 Not power. Not experience. But freedom from the tyranny of self. ⸻ X. Closing Exhortation Do not flee this place. Do not rush to understand. Do not rebuild what is being taken from you. Remain. Even when you do not know how to remain. Even when prayer feels empty. Even when God feels distant. Remain. Because the Spirit is not absent. He is working more deeply than you can perceive. And what He is forming in you cannot be formed in any other way. ⸻ 11 Closing Prayer Lord Jesus Christ, Son of God, Thou who didst endure the silence of the Cross, grant us the grace to endure the silence within our own hearts. Teach us to remain when all else falls away. Deliver us from the need to grasp, to define, to become something. And grant that, in losing ourselves, we may find our life hidden in Thee. Amen. 12

IX. Blessed Are Those Who Are Persecuted for Righteousness' Sake Fortitude and Joy Under Trial Beatitude Text “Blessed are those who are persecuted for righteousness' Continue reading The post The Beatitudes: The Reordering of the Soul A Thomistic Formation through Lent to Easter Eps IX appeared first on Fides et Ratio | Reflections on life from a theological and rational perspective.

Abbiamo visto come veniva radunato l'esercito carolingio, scopriamo ora com'era addestrato e armato, alla scoperta di due dettagli: cosa lo rendeva formidabile nell'ottavo secolo e anche qualche indizio di cosa lo renderà vulnerabile nel IX. --- Grazie a Gutfeeling per il supporto! Se vi interessano, ecco alcuni link per l'ascolto: Sito: www.gutfeeling.com Spotify: https://open.spotify.com/intl-it/track/4LRAYm9Czh9UwcOyTPanbD?si=42424e339da444b2 Youtube: https://www.youtube.com/watch?v=G1qslJkDhG8&list=RDG1qslJkDhG8&start_radio=1 Il loro concerto sarà il 21 maggio presso il Wishlist di San Lorenzo (RM), a partire dalle ore 21:30; il costo del biglietto sarà di €10,00. Indirizzo: Via dei Volsci, 126, 00185 Roma RM --- Nell'immagine: miniatura dello Psalterium Aureum, dalla biblioteca dell'abbazia di San Gallo, in Svizzera --- Iscriviti alla mia mailing list: Link:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ https://italiastoria.voxmail.it/user/register⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Ti piace il podcast? sostienilo, accedendo all'episodio premium, al canale su telegram, alla citazione nel podcast, alle première degli episodi e molto altro ancora: Patreon: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/italiastoria⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Tipeee: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://en.tipeee.com/italiastoria⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Altri modi per donare (anche una tantum): ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://italiastoria.com/come-sostenere-il-podcast/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ --- Magliette di Storia d'Italia disponibili con il 10% di sconto sul sito di ⁠"Feudalesimo e libertà"⁠ Inserire codice ITALIASTORIA per lo sconto. --- Per acquistare "Quando Venezia distrusse l'Impero romano": Versione cartacea: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Libro⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Versione ebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Ebook⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ --- Per acquistare gli altri miei libri: IL MIGLIOR NEMICO DI ROMA: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://amzn.to/3DG9FG5⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠  PER UN PUGNO DI BARBARI: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://amzn.to/3l79z3u⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ FUMETTO AMMIANO":  ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.nubes.live/prodotto/ammianus-vesper-mundi/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Altri link utili: Tutti i link su Linktree: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://linktr.ee/italiastoria⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Sito con trascrizioni episodi, mappe, recensioni, genealogie: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://italiastoria.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Pagina Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/italiastoria⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Gruppo Facebook: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/groups/italiastoria⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.instagram.com/italiastoria/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Twitter: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://twitter.com/ItaliaStoria⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Empezamos con la IX edición de los Premios Quirino de Animación Iberoamericana y su directora, Silvina Cornillón. El premio al mejor largometraje ha sido para Decorado, de Alberto Vázquez. Seguimos con la película Kraken. El libro negro de las horas, que nos presentan Manuel Sanabria y Natalia Rodríguez, codirector y protagonista, respectivamente, y que llegará a las pantallas el próximo viernes.Escuchar audio

BMW will pull the iX, the automaker's first dedicated electric SUV, from its U.S. lineup as it shifts focus to a next-generation electric vehicle platform, BMWBlog reported. A spokesperson stated that the company will prioritize upcoming Neue Klasse models, beginning with the iX3 SUV.BMW announced the iX in 2021 and began sales in 2022. The vehicle features an estimated range of up to 364 miles, a bodyshell that includes carbon fiber-reinforced polymer and a starting MSRP of about $75,000. The iX drew mixed reactions, particularly over its interior design, which featured the high-resolution Curved Display, a hexagonal steering wheel and the option to integrate speakers into the seat. Jalopnik reported that BMW sold nearly 51,000 iXs from 2022 to 2025, while BMWBlog noted that the vehicle functioned as both a technological proof-of-concept and a production vehicle.#BMW #ElectricVehicles #EVNews #AutoIndustry #LuxuryCars #AutomotiveNews #EVTransition #FutureOfCars #NeueKlasse #BMWiX #BMWiX3 #CarTech #Innovation #ManufacturingNews #AutoTrends #EVMarket #Sustainability #LuxuryEV #CarLaunch #Mobility

The Fire That Remains Life in the Spirit After the Collapse of the Religious Self Week I — The Fire That Reveals the False Life Pentecost and the Beginning of the Dismantling in the Spirit ⸻ Opening Invocation O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present and fillest all things, Treasury of blessings and Giver of life, Come and dwell in us, Cleanse us from every impurity, And save our souls, O Good One. ⸻ I. The Fire Has Come — And Nothing Remains Hidden Pentecost is not comfort. It is fire. And the tragedy is that most Christians have learned to speak of the Spirit as though He were gentle in a way that leaves us intact. As though He were a consolation that confirms what we already are. But the Spirit who descends at Pentecost is the same Spirit who drove Christ into the wilderness. The same Spirit who descends as tongues of fire rests upon men and begins to undo them. Not improve them. Not refine them. 1 Undo them. Because what we call “the spiritual life” is often nothing more than a refined version of the same self we have always been. Religious. Structured. Disciplined. Even devout. But still centered in itself. Still subtly seeking itself. Still preserving itself. And the Spirit does not come to decorate that life. He comes to expose it. ⸻ II. The First Work of the Spirit — Illumination That Wounds When the Spirit comes, He brings light. But this light is not what we expect. It is not merely the light of understanding. It is not simply insight or clarity. It is the light that shows you what you are. And this is why so many turn away from it. Because the first gift of the Spirit is not consolation. It is truth. “For everyone who does evil hates the light... lest his deeds should be exposed.” (John 3:20) 2 And the truth is unbearable to a heart that has built itself on illusion. You begin to see: That much of your prayer was self-seeking. That your devotion was mixed with vanity. That your desire for God was entangled with a desire to feel something, to be something, to be seen as something. You begin to see how deeply rooted the self is even in your most sacred actions. And this is the moment where everything is decided. Because at this point, a man either: Steps back into illusion and begins again to construct a spiritual identity Or He remains. He allows himself to be seen. And wounded. ⸻ III. The Religious Self Cannot Survive the Spirit The Lenten work began the dismantling. But Pentecost intensifies it. Because now the dismantling is no longer external. It is interior. The Spirit enters the heart and begins to uncover the hidden foundations of the self. 3 Not the obvious sins. Those are easy. But the deeper things: The need to be right. The need to be secure. The need to be recognized. The need to feel that one's life has coherence and meaning. Even the need to feel that one is progressing spiritually. All of this is brought into the light. And slowly, painfully, it begins to collapse. This is why the fathers speak so rarely of “experiences.” Because the true work of the Spirit is not the giving of experiences. It is the removal of illusions. “The Holy Spirit... shows man his sins.” — St. Silouan the Athonite And this feels like death. Because it is death. ⸻ IV. The Terror of Seeing Without Defenses There comes a moment when the usual defenses no longer work. You cannot console yourself with prayer in the same way. You cannot rely on your thoughts. Even spiritual thoughts begin to feel empty. The structures that once held your life together 4 begin to loosen. And you are left with something you did not expect: Yourself. Not the self you imagined. But the self stripped of its justifications. The self without its narrative. The self that cannot explain itself or defend itself or present itself. And this is terrifying. Because the ego does not fear sin as much as it fears exposure. It would rather remain sick than be seen as it is. But the Spirit does not allow this. He brings a man to the place where he can no longer hide from himself. And this is the beginning of true repentance. ⸻ V. Repentance as Ontological Collapse Repentance is often misunderstood. It is not simply sorrow for sin. It is not even a change of behavior. It is a change in being. A collapse. 5 A realization that what I have called “myself” is not stable, not whole, not real in the way I thought. That it has been constructed through fear, through desire, through imagination. And that it cannot stand in the presence of God. This is why repentance feels like dying. Because something is dying. “A heart that is broken and humbled God will not despise.” (Psalm 50/51) The illusion of self-sufficiency. The illusion of spiritual competence. The illusion that I can come to God as something. The Spirit dismantles all of this. And leaves a man empty. ⸻ VI. The Poverty the Spirit Creates And here is the paradox: This emptiness is not abandonment. It is the first true gift. Because only a poor heart can receive God. As long as a man is full of himself even in subtle ways he cannot receive the Spirit. He can speak about Him. He can think about Him. He can even feel things that he attributes to Him. 6 But he cannot receive Him. Because the Spirit does not dwell in a heart that is occupied. “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” (Matthew 5:3) So the Spirit empties. Gently at times. Violently at others. But always with precision. Until a man stands before God without pretense. Without claims. Without identity. Simply present. ⸻ VII. The Refusal to Escape At this stage, the greatest temptation is escape. Not into obvious sin. But into something far more subtle: Reconstruction. You begin to rebuild. A slightly humbler version of yourself. A more “spiritual” identity. A narrative that explains your suffering and gives it meaning. 7 And this is where the process is lost. Because the ego can rebuild itself even out of its own dismantling. “He who trusts in himself is a fool.” (Proverbs 28:26) It can take the language of humility and turn it into a new identity. It can take the experience of emptiness and make it into something to possess. And so the call here is severe: Do not rebuild. Remain in the poverty. Remain in the not-knowing. Remain in the exposure. This is where the Spirit works. ⸻ VIII. The Spirit Does Not Hurry We want resolution. We want clarity. We want to arrive. But the Spirit does not work according to our timelines. He is patient. Because He is not forming an experience. He is forming a person. 8 And this cannot be rushed. So there are long periods where nothing seems to happen. Where prayer feels dry. Where understanding does not increase. Where the heart feels empty. But something is happening. Deep beneath the surface. The roots of the self are being loosened. Attachments are being severed. The ground is being prepared. “Without temptations no one can be saved.” — St. Isaac the Syrian And this hidden work is more real than anything we can perceive. ⸻ IX. The Beginning of Life in the Spirit This is where life in the Spirit begins. Not in power. Not in clarity. But in poverty. A heart that no longer trusts itself. A mind that no longer clings to its own thoughts. A will that begins to soften. This is the beginning. And it is fragile. 9 Because everything in us wants to return to something more solid. Something more definable. But the Spirit leads us into a different kind of life. A life that is not built on possession but on dependence. Not on certainty but on trust. Not on identity but on relationship. ⸻ X. Closing Exhortation Do not be afraid of what the Spirit reveals. Do not turn away when you begin to see yourself. Do not rush to rebuild what He is dismantling. Remain. Even if it feels like death. Especially then. Because this is not destruction. It is purification. It is the beginning of truth. And the heart that endures this fire 10 will come to know something that cannot be taken away: Not a constructed self. But a life hidden in Christ. ⸻ Closing Prayer Lord Jesus Christ, Son of God, send down Thy Holy Spirit upon us. Burn away every illusion. Expose every falsehood. Strip us of everything that is not of Thee. Grant us the courage to remain in the poverty Thou givest. That, emptied of ourselves, we may be filled with Thy life. Amen. ⸻ 11

Episode Description In this episode, Austin Bridges (co-director of L/L Research) and Doug Scott present the first half of a structured introduction to the Ra Contact for process philosopher Matt Segall, whose work on Whitehead's process philosophy has been a central inspiration for Doug's book Raian Process Metaphysics. The conversation moves from the historical origins of the Ra Contact through Ra's cosmological framework—intelligent infinity, the primal distortions, and the nested hierarchy of Logoi—to Doug's concept of teleopotentiation: the creative principle by which genuine novelty enters existence through the interplay of Affirming, Denying, and Reconciling forces. Matt responds with immediate recognition of Neoplatonic resonances, and the group engages a candid discussion of Don Elkins's death and the psychic risks inherent in this kind of work. Part one of two. Opening Invocation — Doug Scott Topics Covered I. Who Is Austin Bridges? Co-director of L/L Research, steward of the Ra Contact material and its community for over thirteen years. Austin frames his relationship to the material through epistemic humility—holding it as the backbone of his spiritual seeking without claiming it as ultimate truth. His excitement about Doug's process-philosophical synthesis as a new avenue for the material to serve the world. II. The Three Principals: Don, Carla, and Jim The unique trio whose convergence made the Ra Contact possible. Don Elkins — UFO investigator, pilot, physics professor at the University of Louisville. His journey began with the death of Captain Thomas Mantell in pursuit of a UFO and moved through hypnotic regression, past-life regression, and eventually channeling experiments with his physics students. Designated by Ra as "the questioner." Carla Rueckert — Christian mystic, cradle Episcopalian, library scientist. A direct mystical experience of Jesus at age two shaped her lifelong devotion. Became Don's research partner in 1968 and began channeling in 1974, discovering an extraordinary aptitude. Designated by Ra as "the instrument." Jim McCarty — Wilderness school graduate turned off-grid educator in rural Kentucky. Heard Don and Carla on the radio, joined their work, and moved in with them in 1980. Two weeks later, the Ra Contact began. Designated by Ra as "the scribe," his deeper role was sustained energetic focus and protection during sessions. III. The Nature of the Ra Contact (1981–1984) 106 sessions of trance channeling—completely distinct from the conscious channeling that preceded it. Carla was fully unconscious during sessions, her spirit displaced while Ra directly used her vocal cords. Three microphones and three tape recorders were required because equipment consistently failed. The ritual setup included a virgin chalice, incense, a virgin candle, and a Bible opened to the Gospel of John, chapter one. The material's language, rigor, and depth were unlike anything channeled before or since. IV. Who Is Ra? A sixth-density social memory complex originally evolved on Venus. Member of the Confederation of Planets in Service to the One Infinite Creator. The same Ra known to the ancient Egyptians—though their intended teaching of spiritual philosophy was distorted into deity worship by Egyptian politics and power structures. Ra responds to a "calling" generated by Earth's suffering, offering guidance exclusively through Q&A format to protect free will. V. The Density Structure Seven densities as bandwidths of conscious awareness—not physical locations but vibrational spectra through which consciousness evolves. Humanity occupies third density (self-awareness and choice). Fourth density (love and understanding) is dawning, but the transition is chaotic because the incoming energy must manifest through beings still enmeshed in third-density separation. An eighth density serves as the first density of a new octave—the pattern is cyclical. VI. Social Memory Complex as Whiteheadian Society (Doug) Doug translates Ra's concept into process terms: a social memory complex is a singular plurality—"the many become one, and are increased by one." Its formation is a fourth-density achievement prefigured in third density through the ecclesia, the gathered community. The noosphere coming online. The collective unconscious becoming collective conscious. In Whiteheadian terms: a higher-grade society sheltered by the third-density framework until a metaphysical threshold of wholeheartedness is reached. VII. Intelligent Infinity and the Primal Distortions (Austin) The One Infinite Creator as undistorted unity—"the macrocosm of the mystery-clad being." Ra's two uses of "intelligent infinity": (1) absolute non-dual reality, and (2) the potential aspect of creation paired with intelligent energy as the kinetic aspect. The three primal distortions as the logical structure giving birth to creation: Free Will (awareness awakening within infinity), Love/Logos (focusing of intelligent energy into creative form), and Light (the first manifestation—all that exists, organized by love). VIII. Ra's Use of Logos (Austin) The Logos as a nested, fractal hierarchy: Primal Logos → Galactic Logoi → Solar Logoi → Planetary Logoi → individual mind/body/spirit complexes. Each level receives intelligent energy from its parent Logos and has the free will to further refine its own creation. The engagement is participatory—creation gives experience back to the Logos, and the Logos iterates. "Each Logos desires to create a more eloquent expression of experience of the Creator by the Creator." IX. Teleopotentiation: The Engine of Creative Advance (Doug) Doug's central contribution: teleopotentiation names the universal creative principle underlying both Ra's cosmology and Whitehead's process thought. Drawing from Gurdjieff's Law of Three (via Cynthia Bourgeault): Affirming Force meets Denying Force, and through a Reconciling Force, a New Higher Arising is generated—genuine novelty, not compromise or rearrangement. Doug defines intelligence as "awareness in motion towards more—awareness as desire for gnosis." The will's focusing act by which infinite possibility becomes potentiated probability, becomes manifested actuality. X. The Torus and the Ankh (Doug) Teleopotentiation has a geometry: the torus—the shape of continuous self-referential flow, the shape that self-knowing takes. The Ankh is the two-dimensional cross-section of this toric reality. The circle is the eternal; the cross is manifestation; the eternal experiences itself through extended embrace. The primal rhythm carries three affects: yearning (outward flow), longing (the turn toward return), and rejoicing (coalescence at the center). Rhythm itself necessitates three—and this triadic structure is "the rhythms clothed in mystery, for they are being itself." XI. Matt Segall Responds Matt identifies immediate Neoplatonic resonances—Plotinus's emanation from the One, the levels of density recalling the hypostases. He suggests this resonance may itself trace back to Ra's Egyptian teaching seeding Plato's philosophical understanding. His assessment: "None of this feels foreign to me. The concepts and the deep pattern of creation and manifestation feel intimately familiar." He affirms that Whiteheadian language could have helped Ra express what the noun-based structure of English made difficult. XII. The Death of Don Elkins Matt asks about Don's suicide and its relationship to the channeling project. Austin explains: the positive magical charge of the contact attracted a fifth-density service-to-self entity that could not create distortion but could energize distortions already present. Don's pre-existing mental health vulnerabilities became inroads for this influence. A diagnosis of depressive psychosis with schizophrenic tendencies. The mental health system's failure. A tragic standoff with police ending in Don's death by his own hand. The trio's unique synergy was irreplaceable; the Ra Contact ended permanently. Doug adds: fifth density is the ceiling for negative polarity—in sixth density, one can no longer ignore one's unity with the other, and the negative path collapses. But at fifth density, extraordinary black magic is possible, though negative beings cannot create—they can only amplify what is already there. Closing Benediction — Tim Merrill "Out and within to all that is beautiful and noble, virtuous, all that is worthy of our best selves. And we express gratitude for this experience, for the catalyst that has brought us here together, and for the iron that we are forging. May it become gold, and the athanor of love. Amen." Key Terms in This Episode Density — Bandwidth of conscious awareness through which consciousness evolves; seven densities within an octave of experience Social Memory Complex — Collective consciousness where individual beings achieve sufficient harmony that memories and experiences become mutually accessible; Ra is a sixth-density social memory complex Intelligent Infinity — Pure undifferentiated potential; the ground of all being before focus or manifestation Intelligent Energy — Intelligent infinity focused as creative force; the Logos Logos / Logoi — Creative consciousness at various scales: Primal, Galactic, Solar, Planetary, Individual Primal Distortions — The three fundamental "distortions" (complexifications) from unity: Free Will, Love/Logos, Light Teleopotentiation — Purposive bringing-forth of genuine novelty through the Law of Three: Affirming meets Denying, Reconciling generates New Higher Arising Law of Three — Every manifestation requires three forces: Affirming, Denying, and Reconciling (Gurdjieff via Cynthia Bourgeault) Torus — The geometry of continuous self-referential flow; the shape that self-knowing takes at every scale Ankh — The cross-section of toric reality; the eternal experiencing itself through extended embrace and transformation Wanderer — A higher-density being who incarnates into third density to serve The Veil — The forgetting that characterizes third-density incarnation, intensifying the experience of choice References & Resources The Ra Contact: Teaching the Law of One — Don Elkins, Carla Rueckert, Jim McCarty (L/L Research, 2018) lawofone.info — Free searchable archive of all 106 sessions llresearch.org — L/L Research, publishers and stewards of the Ra Contact Raian Process Metaphysics — Doug Scott (Building 4th Press, 2026) Physics of the World-Soul — Matt Segall (SacraSage Press, 2021) The Holy Trinity and the Law of Three — Cynthia Bourgeault (Shambhala, 2013) Process and Reality — Alfred North Whitehead (Free Press, 1978) Building 4th Community — cosmicchrist.net Next Episode: Part two of the Law of One introduction, continuing with deeper process parallels, the dipolar God, and fuller group discussion. Recorded April 24, 2026. "The many become one, and are increased by one." — Alfred North Whitehead

Ron Briffa huwa preżentatur magħruf sew mal-udjenzi Maltin.Nitkellmu dwar kif beda t-traġitt tiegħu fit-teatru, id-darba meta kien sindku ta' Fleur-de-Lys u r-relazzjoni tal-Maltin mas-satira fost ħafna affarijiet oħra.Nistaqsih ukoll għalfejn iħossha daqstant diffiċli jitkellem fuqu nnifsu.Ħajr lil Alberta, Garmin, ESS, Pata Artisanal, Brown's, Maypole, Melita, Defender, Welbees Supermarket u BusinessLabsSegwi l-KAŻIN hawnhekk: https://www.youtube.com/@Il-KA%C5%BBIN Kapitli:0:00 intro4:06 It-tfulija ta' Ron7:10 Ron kittieb14:25 It-teatru16:50 Ron u l-popolarità20:00 Ron taqbiżlu22:03 Ix-xogħol fuq it-TV25:19 Jon u r-rap29:22 Junior College u l-popolarità31:45 Il-Mużika u Sanremo36:01 Is-Satira48:48 Ambizzjonijiet Oħra56:36 Peppi u l-Mistra1:03:25 It-Tmiem ta' Serataron1:04:35 Ron Sindku1:16:39 Ron u l-Politika1:26:00 L-isbaħ memorji1:28:23 Ron bħala Missier1:39:57 Ir-Religion u Kontinwazzjoni ta' Missieru

L'idée que les chats noirs portent malheur est profondément ancrée dans notre imaginaire… mais elle repose sur une construction historique complexe, où la religion a joué un rôle clé. Et au cœur de cette histoire, on retrouve le pape Grégoire IX.Tout commence au XIIIe siècle. En 1233, Grégoire IX publie une bulle papale appelée Vox in Rama. Dans ce texte, il dénonce une supposée secte hérétique en Allemagne, accusée de pratiquer des rituels sataniques. Parmi les descriptions rapportées — probablement exagérées — figure une scène troublante : un chat noir qui apparaîtrait lors de cérémonies et serait embrassé par les adeptes en signe de soumission au diable.Même si ce récit vise avant tout à condamner une hérésie, il va avoir un effet inattendu. En associant explicitement le chat noir à des pratiques diaboliques, le texte contribue à diaboliser l'animal dans l'imaginaire collectif. À partir de là, le chat noir cesse d'être un simple animal domestique : il devient un symbole du mal.Cette idée se diffuse rapidement dans une Europe déjà marquée par la peur du diable. Au fil des siècles, elle s'intègre aux croyances populaires. Le chat noir est alors associé aux sorcières, accusées de pactiser avec des forces occultes. On pense qu'il peut être un “familier”, un esprit démoniaque prenant la forme d'un animal pour assister les sorcières.D'autres éléments renforcent cette peur. Le chat est un animal nocturne, silencieux, dont les yeux brillent dans l'obscurité. Le noir, de son côté, est déjà lié à la nuit, à la mort et à l'inconnu. Tout concourt à en faire une figure inquiétante.Peu à peu, la superstition s'installe : croiser un chat noir devient un mauvais présage. Dans certaines régions, on va même jusqu'à les persécuter, persuadé qu'ils sont liés au diable.Mais il est important de comprendre que cette réputation n'a rien d'universel. Dans d'autres cultures, le chat noir est au contraire un symbole de chance et de protection. Cela montre bien que cette croyance n'est pas une réalité… mais une construction historique.En résumé, si les chats noirs sont associés au malheur, c'est en grande partie à cause de l'influence de Grégoire IX et du climat de peur religieuse du Moyen Âge. Une peur qui, avec le temps, s'est transformée en superstition… et qui continue encore aujourd'hui à hanter notre imaginaire. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

durée : 01:58:46 - par : Christian Merlin - Nouvelle galerie de portraits de maestros, certes pas oubliés pour tout le monde, mais à qui la postérité aurait pu réserver un meilleur sort : les Allemands Carl Schuricht (1880-1967) et Herbert Kegel (1920-1990), l'Anglais Sir John Pritchard (1921-1989) et l'Américain Thomas Schippers (1930-1977). - réalisation : Marie Grout, Soizic Noël Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:28:49 - par : Christian Merlin - Nouvelle galerie de portraits de maestros, certes pas oubliés pour tout le monde, mais à qui la postérité aurait pu réserver un meilleur sort : les Allemands Carl Schuricht (1880-1967) et Herbert Kegel (1920-1990), l'Anglais Sir John Pritchard (1921-1989) et l'Américain Thomas Schippers (1930-1977). - réalisation : Marie Grout, Soizic Noël Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:28:42 - par : Christian Merlin - Nouvelle galerie de portraits de maestros, certes pas oubliés pour tout le monde, mais à qui la postérité aurait pu réserver un meilleur sort : les Allemands Carl Schuricht (1880-1967) et Herbert Kegel (1920-1990), l'Anglais Sir John Pritchard (1921-1989) et l'Américain Thomas Schippers (1930-1977). - réalisation : Marie Grout, Soizic Noël Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:28:39 - par : Christian Merlin - Nouvelle galerie de portraits de maestros, certes pas oubliés pour tout le monde, mais à qui la postérité aurait pu réserver un meilleur sort : les Allemands Carl Schuricht (1880-1967) et Herbert Kegel (1920-1990), l'Anglais Sir John Pritchard (1921-1989) et l'Américain Thomas Schippers (1930-1977). - réalisation : Marie Grout, Soizic Noël Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

durée : 00:28:38 - par : Christian Merlin - Nouvelle galerie de portraits de maestros, certes pas oubliés pour tout le monde, mais à qui la postérité aurait pu réserver un meilleur sort : les Allemands Carl Schuricht (1880-1967) et Herbert Kegel (1920-1990), l'Anglais Sir John Pritchard (1921-1989) et l'Américain Thomas Schippers (1930-1977). - réalisation : Marie Grout, Soizic Noël Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

November 1, 2025: Hobo Dan joined Ron to talk about post-Halloween movies and they debated which last 2000s horror remake sucked more: Friday the 13th (2009) or A Nightmare on Elmstreet (2010). Spoilers: they both suck but one sucks WAY more. Our editor got lazy and busy so enjoy this spring time released Halloween/horror slasher podcast!0:00 - Rambling about Halloween5:04 - Intro11:28 - Friday the 13th35:00 - A Nightmare on Elmstreet54:30 - Which Remake Sucks Less? 1:21:50 - Wrap Up, Outro, & BloopersAudio clips taken from: Alien Earth, Friday the 13th IX, Halloween 6 Producer's Cut, Friday the 13th V, Friday the 13th (2009), Nightmare on Elmstreet (2010), "Nightmare" - Avenged Sevenfold, Watchmen, Nightmare on Elm Street 4, 5, 6, and Freddy v Jason. End Theme made by: brainless_bearyann. Check him out on Instagram! Thanks to FreeSounds.org contributors.Follow us:Instagram: podcastwastedpotentialEmail: podcastwastedpotential@gmail.com#anightmareonelmstreet #fridaythethirteenth #horror #remake #podcast

Población - alrededor de 5.000 habitantes | Reclamo - el Ecce Homo ubicado en el santuario de Misericordia de Borja | Otras cosas típicas - la vida cultural con teatros, monólogos, festivales.... los restos de una muralla del siglo IX que se conoce como el Castillo de Borja, la Colegiata de Santa María del siglo XII, el rancho que se come en las fiestas, la trenza de Borja y el uso de la expresión amante para dirigirse a conocidos y desconocidos. 

Ti sei mai chiesto come è nata la lingua italiana? La storia dell'italiano è un viaggio affascinante lungo circa 3000 anni, che parte da un piccolo popolo di pastori nel Lazio e arriva fino alla lingua studiata e amata in tutto il mondo. Capire da dove viene l'italiano ti aiuterà a comprendere meglio la grammatica, il vocabolario e a scoprire perché l'italiano è fatto così com'è. Come Nasce l'Italiano? La Storia della Lingua Italiana Le Origini: Prima di Roma Un Mosaico di Lingue nella Penisola (Prima del 753 a.C.) Immagina l'Italia di circa 3000 anni fa, intorno al 1000 a.C. Non c'era nessuna "Italia" come la conosciamo oggi. La penisola era un mosaico di popoli diversi, ognuno con la propria lingua e la propria cultura. Al nord c'erano i Celti (o Galli), che parlavano lingue celtiche — sì, le stesse lingue imparentate con l'irlandese e il gallese di oggi. Al centro c'erano gli Etruschi, un popolo misterioso e affascinante. La loro lingua non è ancora stata completamente decifrata: sappiamo leggere le loro lettere, ma non sempre capiamo il significato delle parole. Nel sud e in Sicilia c'erano i Greci, che avevano fondato colonie così importanti che quella zona si chiamava Magna Grecia, cioè "Grande Grecia". Città come Napoli (Neapolis, "città nuova" in greco), Siracusa e Taranto erano città greche. E poi, nel centro della penisola, nella zona del Lazio, c'era un piccolo popolo di pastori e agricoltori: i Latini. Parlavano una lingua indoeuropea che oggi chiamiamo latino. PopoloZona geograficaLingua parlataCelti (Galli)Nord ItaliaLingue celticheEtruschiCentro Italia (Toscana, Umbria, Lazio)Etrusco (non completamente decifrato)GreciSud Italia e Sicilia (Magna Grecia)Greco anticoLatiniLazioLatino (lingua indoeuropea) Curiosità: La parola "Italia" probabilmente viene dalla parola Italói, un termine usato dai Greci per indicare le popolazioni del sud della penisola. Potrebbe derivare dalla parola víteliú, che significava "terra dei vitelli". Quindi "Italia" potrebbe significare "terra dei vitelli". Roma e il Latino (753 a.C. – 476 d.C.) La Nascita e l'Espansione di Roma Secondo la leggenda, Roma fu fondata nel 753 a.C. da Romolo e Remo, due gemelli allattati da una lupa. Nella realtà la fondazione fu un processo graduale, ma quello che è certo è che Roma, da piccolo villaggio, diventò piano piano una potenza enorme, conquistando prima il resto dell'Italia e poi tutto il Mediterraneo: Spagna, Francia (che i Romani chiamavano "Gallia"), parte della Gran Bretagna, il Nord Africa, la Grecia, il Medio Oriente... E con le conquiste romane, si diffuse anche il latino. Due Versioni del Latino: Classico e Volgare Esistevano, in pratica, due "versioni" del latino, ed è fondamentale capire la differenza tra di esse per comprendere la nascita dell'italiano. Il latino classico (o letterario) era quello che usavano gli scrittori, i poeti, i filosofi come Cicerone, Virgilio e Ovidio. Era una lingua elegante, complessa, con regole grammaticali molto precise. Era la lingua dei libri, dei discorsi ufficiali, dei documenti. Il latino volgare (dal latino vulgus = "popolo") era invece il latino parlato dalla gente comune, dai soldati, dai commercianti. Era più semplice, più diretto, e cambiava continuamente a seconda del luogo e del periodo. La parola "volgare" in questo contesto non significa "brutto" o "maleducato" come in italiano moderno, ma semplicemente "del popolo". Ed è proprio dal latino volgare, non da quello classico, che nasceranno tutte le lingue romanze: italiano, spagnolo, francese, portoghese, rumeno, catalano e tante altre. Esempi Concreti: dal Latino Volgare alle Lingue Romanze SignificatoLatino classicoLatino volgareItalianoSpagnoloFranceseCavalloequuscaballuscavallocaballochevalMangiareederemanducaremangiaremanjar (antico)manger Come puoi notare, le parole italiane, spagnole e francesi derivano dalla forma volgare, non da quella classica. Il latino classico ha comunque lasciato tracce nell'italiano colto: da equus derivano parole come "equestre" e "equitazione". La Caduta dell'Impero Romano e la Frammentazione Linguistica (476 d.C. – IX secolo) Il Crollo dell'Unità Linguistica Nel 476 d.C. cade l'Impero Romano d'Occidente. Le invasioni dei popoli germanici — Goti, Longobardi, Franchi, Vandali — cambiano completamente la situazione. Senza l'unità politica di Roma, senza le strade romane efficienti, senza l'amministrazione centralizzata, il latino volgare parlato nelle diverse regioni comincia a evolversi in direzioni diverse. Immagina un grande fiume che si divide in tanti piccoli fiumi: è esattamente quello che succede alla lingua. In Francia, il latino volgare diventa piano piano il francese antico. In Spagna, diventa il castigliano antico. In Italia, diventa non "l'italiano", ma tanti volgari diversi: il volgare toscano, il volgare siciliano, il volgare veneziano, il volgare napoletano, e così via. L'Influenza dei Popoli Germanici sulla Lingua I popoli germanici che si stabiliscono in Italia lasciano tracce importantissime nella lingua. I Longobardi, per esempio (che dominano gran parte dell'Italia dal 568 d.C.), ci regalano parole che usiamo ancora oggi. Parola italianaOrigine longobardaSignificato originaleguanciawankjaguanciaschienaskinastinco, ossostincoskinkagambastampastampfjanpestarepancabankapancaguerrawerra (germanico)mischia, confusione La parola "guerra", che oggi usiamo quotidianamente, non viene dal latino! In latino classico, "guerra" si diceva bellum (da cui l'aggettivo "bellico"). La nostra parola "guerra" viene invece dal germanico werra, e arrivò in italiano probabilmente attraverso i Franchi o i Longobardi. Dalla stessa radice germanica deriva anche l'inglese war. Curiosità: durante questo periodo, le persone comuni non sapevano più il latino classico, ma la Chiesa continuava a usarlo. Questo creava situazioni curiose: la gente andava a messa e non capiva quasi niente di quello che diceva il prete! Perfino la parola "Italia" come entità geografica sopravvive durante questo periodo, anche se politicamente la penisola è divisa in mille pezzi. La Lombardia, per esempio, prende il nome proprio dai Longobardi. I Primi Documenti in Volgare Italiano (IX – XII secolo) Il Placito Capuano (960 d.C.) Il documento più famoso tra i primi testi in volgare è il cosiddetto Placito Capuano (o Placito di Capua), del 960 d.C. Si tratta di un documento legale scritto a Capua, vicino a Napoli. È una testimonianza in un processo riguardante delle terre contese tra un monastero e un proprietario terriero. La frase chiave, pronunciata dai testimoni, è: "Sao ko kelle terre, per kelle fini que ki contene, trenta anni le possette parte Sancti Benedicti." Che significa: "So che quelle terre, entro quei confini che qui si descrivono, le ha possedute per trent'anni la parte (il monastero) di San Benedetto." Guarda questa frase: sao (so), kelle (quelle), terre (terre), possette (possedette/possedé). Non è latino, non è ancora italiano moderno, ma ci stiamo avvicinando. È come vedere una fotografia sfocata che piano piano diventa nitida. L'Indovinello Veronese (Fine VIII – Inizio IX Secolo) In realtà, c'è un documento ancora più antico del Placito Capuano. È il famoso Indovinello Veronese, scritto tra la fine dell'VIII e l'inizio del IX secolo, trovato nella Biblioteca Capitolare di Verona: "Se pareba boves, alba pratalia araba, albo versorio teneba, negro semen seminaba." È un indovinello che significa: "Spingeva avanti i buoi, arava prati bianchi, teneva un aratro bianco, seminava seme nero." La soluzione? Le dita che scrivono! I "buoi" sono le dita, i "prati bianchi" sono il foglio, l'"aratro bianco" è la penna d'oca, e il "seme nero" è l'inchiostro. Questo testo è un misto tra latino e volgare e ci mostra esattamente il momento di transizione tra le due lingue. La Scuola Siciliana e i Primi Poeti (XIII secolo) La Corte di Federico II e la Nascita della Poesia in Volgare Nel XIII secolo, alla corte dell'imperatore Federico II di Svevia, a Palermo, succede qualcosa di rivoluzionario: un gruppo di poeti e intellettuali comincia a scrivere poesia in volgare invece che in latino o in provenzale (che era la lingua della poesia per eccellenza in quel periodo). Questi poeti formano la cosiddetta Scuola Siciliana (o Scuola poetica siciliana). Tra i più importanti c'è Jacopo da Lentini, che è considerato l'inventore del sonetto — sì, quella forma poetica di 14 versi che poi userà anche Shakespeare. Un'invenzione italiana, nata in Sicilia! La Diffusione del Volgare Toscano Quando le poesie siciliane si diffondono nel resto d'Italia, vengono copiate da scribi toscani che le "traducono" nel loro volgare. Questo significa che il volgare toscano comincia ad assorbire e rielaborare la tradizione letteraria siciliana. È un primo passo verso la centralità del toscano. Nel frattempo, in altre parti d'Italia fioriscono altre tradizioni letterarie: a Bologna, il poeta Guido Guinizzelli fonda il cosiddetto Dolce Stil Novo, una corrente poetica che parla dell'amore in modo nuovo e raffinato. Ma il volgare toscano comincia a emergere come il più prestigioso tra i volgari italiani. Dante, Petrarca e Boccaccio: i "Tre Padri" dell'Italiano (XIV secolo) Ed eccoci al momento più importante di tutta la storia della lingua italiana. Tre uomini, tutti toscani, tutti geniali, cambiano tutto per sempre. Dante Alighieri (1265–1321) Dante è il padre della lingua italiana. Senza Dante, l'italiano come lo conosciamo probabilmente non esisterebbe. La sua opera più famosa è la Divina Commedia (che lui chiamava semplicemente Commedia; l'aggettivo "Divina" fu aggiunto dopo da Boccaccio nel Trattatello in laude di Dante).È un poema di circa 14.233 versi in cui Dante viaggia attraverso l'Inferno, il Purgatorio e il Paradiso.

I. Introduction and Focus Welcome from Victory Church podcast; statement of mission: reaching the lost, restoring the broken, reviving believers. Call to open Bibles to Galatians 6; affirmation of the power, authority, and reliability of God's Word. Sermon title and theme introduced: “The ultimate boast” – centering on the cross of Jesus Christ. II. Paul's Life and Credentials Brief overview of Paul as an apostle and missionary: sent by Christ, three missionary journeys, final journey to Rome, thousands of miles traveled. Paul's work: establishing churches, appointing leaders, testifying before rulers, writing about half the New Testament (13 letters). Emphasis that Paul had an extraordinary “resume” of accomplishments. III. The Only Legitimate Boast: The Cross (Galatians 6:14) Key verse: “God forbid that I should boast except in the cross of our Lord Jesus Christ.” Point: Despite having much he could boast in, Paul chose to glory only in the cross. Contrast with culture (ancient and modern) where people seek worth in achievements, wealth, status, and credentials. Clarification that net worth does not equal self-worth; many wealthy, accomplished people still lack true value and identity. IV. Biblical Rebuke of Worldly Boasting (Jeremiah 9:23–24) Jeremiah's warning: Let not the wise glory in wisdom. Let not the mighty glory in might. Let not the rich glory in riches. True glory: understanding and knowing the Lord who practices lovingkindness, justice, and righteousness. Humanity's tendency to boast in intellect, strength, and possessions contrasted with God's values. V. Paul's Resume Re-evaluated (Philippians 3) Paul lists his qualifications: Circumcised the eighth day, of Israel, tribe of Benjamin, Hebrew of Hebrews. A Pharisee regarding the law, zealous (persecuting the church), outwardly blameless in legal righteousness. Paul's conclusion: what was gain he now counts as loss for Christ; all is “rubbish” compared to knowing Christ. Illustration of “trophies” being swept into the garbage compared to the surpassing worth of Christ. VI. Illustration: James Dobson's Trophy Story of James Dobson winning a state tennis championship, proudly displaying his trophy in school. Years later the trophy is found in the trash; a janitor calls to ask if he wants it. Lesson: what once seemed highly valuable becomes garbage; earthly honors are fleeting. Application: anything not attached to Jesus Christ fades and loses significance. VII. The Fleeting Nature of Earthly Glory Personal example: pastor's brief media prominence during Israel war coverage—interviews, trending stories. After a few days, the coverage disappears and must be searched for. Broader examples: Money sprouts wings and flies away. Beauty, strength, popularity, trends, and influencer status all fade. Even Christian trends, names, and songs move from top to bottom of the list. Warning: if identity is tied to these things, life will be unstable—“up and then down.” VIII. The Cross as Central and Supreme Reaffirmation of Paul's statement: God forbid that I should boast in anything but the cross. Scholar's quote: the cross as the hinge of history, the hub of God's purposes; OT prophets pointed to it, NT disciples proclaimed it. Hymn “The Old Rugged Cross” cited to underline the cross as emblem of suffering, shame, salvation, and ultimate exchange for a crown. Concern that contemporary church culture often downplays the cross, the blood, and Christ's supremacy, exalting human philosophy and benefits instead. Clarification of “mystery” in the biblical sense: a truth once hidden but now revealed. IX. Everything Flows From the Cross The cross' relevance to today: Every good thing and spiritual blessing comes through the cross. Apart from Christ's death there is only judgment and condemnation. Repeated call-and-response: “Because of the cross” applied to: Every sin forgiven. Every healing. Every ministry, song, offering, and destiny fulfilled. X. The Message of the Cross in 1 Corinthians Reading 1 Corinthians 1:18–25: The message of the cross is foolishness to those perishing but God's power to those being saved. God destroys worldly wisdom; through “foolish” preaching He saves believers. Jews seek signs, Greeks seek wisdom, but the church preaches Christ crucified—stumbling block to Jews, foolishness to Greeks, but the power and wisdom of God to the called. Warning against famine of hearing God's Word in the last days; insistence that the church must keep proclaiming Scripture, not just short, story-only messages. XI. Paul's Resolve: Christ and Him Crucified (1 Corinthians 2) Paul's approach in Corinth: not with excellence of speech or human wisdom. Determination “to know nothing among you except Jesus Christ and Him crucified.” Emphasis on weakness, fear, trembling; preaching in demonstration of the Spirit and power, so faith rests on God's power, not human wisdom. Critique of modern church gimmicks, sensationalism, and entertainment used to attract people. Principle: what you win people with, you must keep supplying to keep them; only the cross and Christ are stable foundations. XII. True Value and Identity: Who Owns You and What Was Paid Teaching: the value of something depends on who owns it and what someone will pay for it. Illustration: Ordinary sneakers vs. Michael Jordan's sneakers valued much higher because of the owner. Believers' value because they are owned by Christ, bought with a price. Baseball card story: selling sports cards to buy his wife's engagement ring, showing how value is determined by what someone is willing to pay. Scriptural basis: believers redeemed not with silver or gold, but with the precious blood of Christ; life is in the blood; without shedding of blood there is no forgiveness. Conclusion: our worth, significance, and purpose come from the cross and the blood of Jesus, not from worldly systems. XIII. Identity Rooted in Christ, Not Titles or Opinions Warning against grounding identity in titles (even “pastor”), roles, or what people say. People are fickle: they can shout “Hosanna” one day and “Crucify him” the next. Admission that the pastor still struggles with this but must continually return to the cross and the Father's love. Call for the congregation to avoid judging quickly, recognizing everyone has issues. Exhortation: find identity in Christ and His work on the cross when all external things are stripped away. XIV. The Uniqueness of the Gospel and How We Are Saved Contrast of Christianity with other religions (Jehovah's Witnesses, Mormonism, Buddhism, Islam): Other systems focus on what adherents must do and become. The gospel centers on what Christ has done. Example from Acts 16: jailer asks, “What must I do to be saved?” Answer: “Believe on the Lord Jesus Christ,” not a list of works. The cross as the only ground of boasting because we contributed nothing to it; all glory goes to God. XV. Ongoing Power of the Cross and Call to Persevere Statement that the cross' power to deliver, heal, and set free never diminishes. Reference to Philippians 3: Paul has not arrived but presses on by grace. Encouragement: no believer has “arrived”; we all press on because of the cross' power. Allusion to hymn: the blood reaches the highest mountain, flows to the lowest valley, and gives strength day by day. XVI. Invitation to Salvation and Response Appeal to those who have never fully accepted Jesus or the work of the cross. Explanation: salvation is by faith—repenting, believing in what Jesus did on our behalf. Assertion: there is real power in the cross and the blood to change lives. Quotation: “He who has the Son has life; he who does not…the wrath of God abides on him.” The cross shows both God's wrath against sin (someone had to die) and His love for us (Christ taking our place). Call for a response: raising hands to indicate need for grace, then coming forward publicly to seal the decision. Assurance: they are only being asked to believe and receive, not perform. Closing with worship focused on the cross and thanksgiving for Christ's sacrifice, plus practical church information (Victory Church address).

This episode of PING features Thomas Alfroy and Thomas Holterbach from the University of Strasbourg, talking about bgproutes.io - A new approach to BGP data collection and analysis. We've featured bgproutes.io on PING before, when we discussed GILL and DFOH with Professor Cristal Pelsser from Louvain University. At that stage, the project was in an early stage and we focussed on the machine learning and approaches to selecting the "Most valuable Vantage Point" or MVP in the data sources available. This time, the two Thomases discuss the operational deployment of the service, and how they have designed the system to provide fast visibility to data in a 3 month window, and an API for selection of prefixes and origin-AS of interest, to show the BGP transactions seen in the wild. They've been designing "dashboards" to show both the data and a sense of what logic determined the inferences made about the data. bgproutes.io has been written to process the newer BGP Monitoring protocol (BMP) which provides visibility of the discrete states of the individual BGP speakers who peer at the BMP collection point. So, considering an IX this means that a single feed can supply 50 or more distinct views of BGP. This has permitted the project to grow to over 300 points of view worldwide. The service is complementary to those from University of Oregon routeviews or the RIPE RIS project, and includes data from these sources along with PCH and CGTF Thomas Alfroy presented at the Sydney SIGCOMM meeting where the system was described in the 2024 SIGCOMM ‘best paper' award-winning research: “The Next Generation of BGP Data Collection Platforms“. Thomas Holterbach is no stranger to the APNIC community having spend time at the IIJ Research Laboratory in Tokyo.

María José Rubio, escritora e historiadora te cuenta en su novela "La marquesa y Bonaparte", basada en hechos reales, la historia de amor entre la IX marquesa de Santa Cruz y Luciano Bonaparte, hermano pequeño de Napoleón. En su investigación revela muchos datos sobre la vida de la marquesa y la situación geopolítica entre España y Francia, cuando Napoleón reclamó a Carlos IV y su valido Godoy su participación en contra de Portugal.

going to reupload some older stuff while i figure out what i'm doingStory by HeguenDmerak⁠https://nightscribe.co/u/69781/heguendmerak⁠Timestamps:I. New Comer (0:00 - 9:57)II. Survival Guide (9:57 - 20:37)III. Be Afraid of the Dark (20:37 - 29:45)IV. Five Minutes of Fame (29:45 - 42:18)V. Learning (42:18 - 53:52)VI. Double Standard (53:52 - 1:04:33)VII. Bad Attitude (1:04:33 - 1:14:12)VIII. Veterans (1:14:12 - 1:24:05)IX. The Greater Good (1:24:05 - 1:33:50)X. Bound to Happen (1:33:50 - 1:44:31)XI. Doing Business (1:44:31 - 1:53:18)XII. Memories (1:53:18 - 2:07:21)XIII. A Battery (2:07:21 - 2:16:15)XIIII. Debauchery (2:16:15 - 2:25:28)XV. Cheating Death (2:25:28 - 2:43:25)Epilogue. (2:43:25 - 2:48:05)

I. Introduction and Context Pastor's introduction of Brother Lawrence and connection to his preaching in Liberia. Purpose: prepare God's people for the coming harvest (Easter, witnessing, inviting, praying for family and friends). II. Liberia Experiences and Personal Testimony Brother Lawrence's joy in returning “home” to Victory Church. Repeated trips to Liberia (and Israel) despite earlier reluctance to travel to West Africa. Observation: high percentage of professing Christians in Liberia; strong biblical knowledge, even among children. Humbling experiences with Liberian believers' excellence in dress and worship; story of being underdressed and then over-preparing, only to need borrowed attire. III. Transition to the Message and Text Framing the message as a serious word from the Holy Spirit and a “gift from Liberia.” Link to upcoming events: Easter, baby dedications, baptisms. Call to open hearts and ears. Scripture text announced: Luke 16:19–31 (rich man and Lazarus). IV. Reading and Setting of Luke 16:19–31 Jesus speaking in the presence of disciples, tax collectors, sinners, and Pharisees. Pharisees questioning Jesus for associating with sinners and tax collectors. Reading the parable: Rich man clothed in purple and fine linen, living in luxury. Beggar Lazarus at his gate, full of sores, longing for crumbs; dogs licking his sores. Death of both men: Lazarus carried to Abraham's side, rich man in torment in Hades. Rich man's plea for relief and Abraham's answer about the great fixed gulf. Rich man's request to warn his brothers; Abraham's reply about Moses and the prophets and the refusal to believe even if one rises from the dead. V. Clarifying the Real Issue: Pride, Not Possessions Warning against quickly judging the rich man and assuming wealth itself is evil. Affirmation: God gives power to get wealth and desires to bless His children. Real problem: pride and selfishness—wealth becoming an idol that controls the heart. Evidence of selfishness: refusal to help Lazarus despite great abundance and space. VI. Jesus' Definition of True Wealth Reference to Matthew 13:44–46: Treasure hidden in a field, man sells all to buy it. Merchant finding one pearl of great price, selling all to get it. Teaching: the kingdom of heaven is the true treasure and lasting wealth. Contrast between God's definition of wealth and the world's (cars, status, luxury). Scripture as our manual for teaching, correction, and equipping; having answers but still making wrong choices. VII. Applying the Parable Personally: “I Am the Rich Man” Call for each believer to identify as the rich man spiritually. Believers are “filthy rich” in spiritual terms—rich in the gospel and knowledge of Christ. Question: Are there spiritually hungry “Lazaruses” we pass every day? Description of spiritually starving people: Coming for prayer, asking questions, clearly in need. Trying to fill their inner void with sin, addictions, relationships, and pleasures. Challenge: how many such Lazaruses are ignored or postponed (“I'll talk to them tomorrow”)? VIII. Illustrative Story: Daniel and Mike Daniel as a faithful Christian, hard worker, devoted family man, regular church attender. Coworker Mike searching spiritually, marriage failing, feeling empty. Daniel intending to share the gospel “when things slow down,” continually postponing. Mike moves away amid crisis; Daniel never shares Christ with him. Daniel's conviction and resolve afterward: no longer treating evangelism as optional or “when I have time.” IX. Scriptural Call to Kingdom Priority and Mission Matthew 6:33: seek first the kingdom of God and His righteousness. Mark 8:36: what does it profit a man to gain the whole world and lose his soul? Matthew 28:19–20: the Great Commission—go, make disciples, baptize, teach. Acknowledgment of ongoing worries (finances, health, stress), but insistence that they must not block obedience. Question: how many Lazaruses suffer or die spiritually because of our worries and delays? X. Heaven's Joy over the Lost: Luke 15 Context before the parable: Luke 15 (the “lost” chapter). Parable of the lost sheep (leaving the 99 for the one; joy in heaven over one sinner who repents). Parable of the lost coin (diligent search, rejoicing with neighbors when found). Emphasis: explicit description of joy in heaven and among the angels over one repentant sinner. Point: this is what makes heaven rejoice; this is God's heart. XI. Identity and Responsibility of Believers Believers as spiritually rich and left on earth for a mission, not taken immediately to heaven. We are ambassadors for Christ, with God pleading through us for people to be reconciled. We are co-laborers with Christ—He works through us, but we must say “yes” and step out. Reframing the rich man: rather than condemning him, examine our own response to the spiritually needy. XII. Visual Demonstration of the Great Commission Acknowledgment of different learning styles; some need a visual example. Calling members from the congregation to the front to represent the disciples. One person symbolically identified as Judas and sent back; replacement mentioned from Acts 1. Jesus' command reenacted: “Go and make disciples of all nations…” Instruction to each “disciple” to go into the congregation, grab two people, and bring them up. New group then commissioned the same way and told to each get two more. Repetition of the exercise, stressing getting out of comfort zones and “whether they want to or not” as a dramatic illustration. XIII. Visualizing Heaven's Goal and Hell's Loss Congregation asked to look around at the now-filled front area as a picture of how heaven should be. Statement: this multiplication is God's plan for mankind; we are rich and must not leave Lazaruses behind. Evangelism and disciple-making presented as: Respect and obedience to Christ. The first priority of anyone who calls themselves Christian. Reminder: Satan's main strategy is to distract believers from this mission with stress, finances, and life problems from the moment they wake up. XIV. Final Emphasis Repeated warning that “God is not playing around with us” on this issue. Call to leave comfort zones and embrace our identity as spiritually rich ambassadors. Exhortation: no more ignoring Lazarus at the gate—bring them, fill heaven, and “empty the gates of hell.”

Francisco Contreras, periodista con más de 15.000 kilómetros recorridos a pie y 19 caminos de largo recorrido a sus espaldas, nos visita para celebrar la edición especial de lujo de su Guía mágica del Camino de Santiago —la duodécima en España— de cara al Año Santo Jacobeo de 2027. En esta conversación recorremos el origen del Camino, que arranca con unas misteriosas luces en los cielos del siglo IX; descubrimos a los fascinantes gremios de canteros, aquellos magos de la piedra que fueron los únicos hombres libres de la Edad Media y cuyo lenguaje secreto sigue tallado en las columnas de catedrales y ermitas; nos adentramos en el papel real que jugaron los templarios como primeros custodios de los peregrinos; y llegamos hasta la Cruz de Ferro, donde las piedras hablan de sueños, cargas y renacimientos. Un viaje de historia, misterio y emoción por la ruta más importante del mundo. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

ACIM Quote:"The power of decision is your one remaining freedom as a prisoner of this world." (https://acim.org/acim/en/s/161#9:1 | T-12.VII.9:1)Today's Guest:Cindi Gatton joins Tam and Matt to discuss a choice she faced as her father approached death.Connect with Cindi:cindi@cindigatton.com www.cindigatton.comCindi's Book: Dying to Awaken: Parting the Veil to Heaven https://www.amazon.com/Dying-Awaken-Parting-Veil-Heaven-ebook/dp/B0FPBSRDNG/Share your Forgiveness Story:Do you think your forgiveness story would be helpful to listeners? Visit, https://www.miraclevoices.org/form to submit your forgiveness story.Support The PodcastWant to support the podcast with a donation? Visit https://www.miraclevoices.org/donateClosing ACIM Quote:"As the ego would limit your perception of your brothers to the body, so would the Holy Spirit release your vision and let you see the Great Rays shining from them, so unlimited that they reach to God." (ACIM, T-15.IX.1:1)