Podcasts about Manas

UNA VICTORIA SEGURA Los hijos de Rubén, y de Gad, y la media tribu de Manasés, hombres valientes, hombres que traían escudo y espada, que entesaban arco, y diestros en guerra, en cuarenta y cuatro mil setecientos y sesenta que salían á batalla. Y tuvieron guerra los Agarenos, y Jethur, y Naphis, y Nodab. Y fueron ayudados contra ellos, y los Agarenos se dieron en sus manos, y todos los que con ellos estaban; porque clamaron á Dios en la […]

Welcome to episode 48 of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh's deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives. This instalment marks the first time the two presenters have recorded separately, with Zen Buddhist monk Brother Phap Huu in Thay’s Sitting Still Hut in Plum Village France, and journalist Jo Confino at the Garrison Institute, New York. Speaking from two different continents, they explore fame and humility. What price do we pay for our fame-obsessed societies? Can humility become a great power? How do we show up in the world? What is it ‘to be enough' in the world? And how did Thay handle fame and other famous people?These dimensions are discussed with help from Buddhist teachings, Thich Nhat Hanh's practices, and the presenters' personal life stories, giving us a flavor of experiences of fame, but also the power of humility in service to life. Brother Phap Huu further delves into inferiority, superiority, and equality complexes; openness and insight; unconditional presence; humility in learning and being; simplicity; curiosity; Thay's bodhisattva energy; and honoring blood and spiritual ancestors. And how is Brother Phap Huu coping with… feline fame? Jo muses about humility in leadership; the power of leading from the middle; responsible journalism; ‘un-cultivating' fame; looking inwards and outwards with humility; fame as another form of extraction; and more. The episode ends with a short meditation guided by Brother Phap Huu. Co-produced by the Plum Village App:https://plumvillage.app/ And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resources The Garrison Institute https://www.garrisoninstitute.org/ Dharma Talks: ‘The Power of Understanding – Transformation of Manas'https://plumvillage.org/library/dharma-talks/the-power-of-understanding-transformation-of-manas-dharma-talk-by-sr-tue-nghiem-2018-08-02/ Dharma Talks: ‘The Face of Manas Revealed: Understanding a Hidden Aspect of Our Consciousness'https://plumvillage.org/library/dharma-talks/live-dharma-talk-by-sister-tue-nghiem-2020-11-29-plum-village/ Parallax Presshttps://www.parallax.org/ The Happy Farmhttps://thehappyfarm.org/ The Order of Interbeing (OI)https://orderofinterbeing.org/ The International Union for Conservation of Nature (IUCN)https://www.iucn.org/our-union/iucn-world-conservation-congress Plum Village Thailandhttps://plumvillage.org/practice-centre/plum-village-thailand/ The Four Dharma Seals of Plum Villagehttps://plumvillage.org/articles/the-four-dharma-seals-of-plum-village/ Dharma Rain, and Being Alone (short teaching video by Thich Nhat Hanh)https://www.youtube.com/watch?v=cYmON_ElwMw Quotes “Humility represents openness for us to enter into a spiritual path or into anything that we want to grow. We need an element of openness, of humility. It means we have to humble our ego. We have to let go of our knowledge. We have to come in with open eyes and open ears and an open mind and an open heart in order to truly allow our understanding to grow deeper.” “As human beings, we’re very curious. And when we block off our curiosity, we’re blocking off some deep resonance in us that wants to know more, wants to expand our knowledge and our awareness.” “Humility is learning to look with fresh eyes, listen with fresh ears, and continuing to expand our hearts and knowing, ‘How can we know everything?' There’s so much insight and so much wisdom alive around us, not just among the people, among our teachers, among our mentors, among this community – but we also [need to] learn to open ourselves to the environment, to nature.” “Service is a way of expressing love. Therefore, humility is also an expression of love, an expression of giving.” “You can be a victim of your success, but you would never be a victim of your happiness.” “Go as a river.” “One thing that we can always grow and develop is our heart; it’s our capacity for love and our capacity for being there for others.” “We all make our own contribution and everyone’s contribution is based on everyone else’s; we are a constellation of change. We’re all making a small mark on the world.” “There’s a humility to recognizing one’s skills or what one can offer and not be caught striving for ‘I need to be better at this', ‘I need to be better at that'. Recognizing who we are and not feeling we need to be more than that.” “Our greatest offering, I always come back to, is kindness, openness, and the way of being.” “Have the extraordinary in the ordinary, and the ordinary in the extraordinary.”

Stephen is soooo nice and down to earth and of course incredibly talented and major eye candy. Make sure you go to my insta to watch the videos of this super fun episode we did LIVE at Parliament on 3rd - a super cool local boutique in WEHO. With my adorable friend co-hosting Mojdeh Bahamin CEO of Privee LA --- Send in a voice message: https://podcasters.spotify.com/pod/show/katherine-zammuto/message

Stephen Manas, best known for his recurring role as Richard Montlaur in the Apple TV+ comedy series Ted Lasso, starring Jason Sudeikis. Stephen and I talk about his time traveling different parts of the world, getting the opportunity with Ted Lasso, coming to America and more!

Bendiciones!En los siguientes capítulos veremos la tragedia más grande para el pueblo de Israel y de Judá. El hijo de Josías, Joacim, sufrió las consecuencias acumuladas de años y siglos por el pecado y las abominaciones del pueblo de Dios pero que no se comportaban como hijos de Dios. Tantos años de maldad trajeron maldición al pueblo. Es por eso que fue inminente el castigo más severo: el perder su tierra y ser llevados cautivos a tierra extraña.Este es el comienzo de una pesadilla que duraría por lo menos 70 años donde nadie pudo regresar para reconstruir la ciudad y sus murallas. Todo esto lo había advertido el Señor en su sagrada ley y preceptos dados a ellos desde Moises, además de todos los profetas que les habían advertido por generaciones a que volvieran su mirada a Dios. Notemos que aquí podemos leer que la causa de la caída de Judá fue por culpa de los pecados del rey manasés. Este rey no pensó en el efecto doloroso de las consecuencias de sus acciones que caerían en su pueblo y sobre su descendencia. Recordemos que Dios es fiel y también recompensa a aquellos que son fieles y bendice sus generaciones. Aunque más adelante en otros libros de la biblia veremos que ellos volvieron a sus tierras, nunca Israel y Judá volvieron a ser los mismos de antes, con su poderío, autonomía y quietud que antes gozaban. De ahí en adelante durante los siguientes siglos los Judios fueron sometidos a servidumbre e injusticias por medio de otros imperios que invadieron la tierra de Israel. 2 Reyes 24:1‭-‬4 RVA2015En sus días subió Nabucodonosor, rey de Babilonia, y Joacim fue su vasallo durante tres años. Luego cambió de parecer y se rebeló contra él. Entonces el SEÑOR envió contra él tropas de los caldeos, de los sirios, de los moabitas y de los amonitas; y las envió contra Judá para destruirla, conforme a la palabra que el SEÑOR había hablado por medio de sus siervos los profetas. Ciertamente esto vino contra Judá por mandato del SEÑOR, para quitarla de su presencia por los pecados de Manasés, por todo lo que él había hecho, así como por la sangre inocente que había derramado; pues había llenado Jerusalén de sangre inocente. Por eso el SEÑOR no estuvo dispuesto a perdonar.En este capítulo el dolor de la tragedia es más fuerte. El rey Sedequias decide rebelarse contra Nabucodonosor. En un acto irracional, donde debería haber estado humillado delante de la presencia del Señor, el rey decide más bien rebelarse en el momento más inadecuado. Este acto intrépido de este rey era parte de las consecuencias que Dios iba dejar que su pueblo experimentara por toda la infidelidad que ellos cometieron. 2 Reyes 24:18‭-‬20 RVA2015Sedequías tenía veintiún años cuando comenzó a reinar, y reinó once años en Jerusalén. El nombre de su madre era Hamutal hija de Jeremías, de Libna. Él hizo lo malo ante los ojos del SEÑOR, conforme a todo lo que había hecho Joacim. Ciertamente el furor del SEÑOR estaba contra Jerusalén y Judá, hasta que los echó de su presencia. Entonces Sedequías se rebeló contra el rey de Babilonia.Aquí remarca que el Señor los echó de su presencia literalmente, pues ellos buscaron el rechazo de Dios porque llevaban muchos años y siglos donde nunca valoraron la bendición de Dios y se dedicaron a seguir los ídolos y sus prácticas abominables, dejándose llevar por sus propios deseos, pisoteando la palabra de Dios.Y en el último capítulo de 2 de Reyes vamos a ver algo muy doloroso también. Este es un ejemplo cuando uno se aleja de Dios y deja que la rebeldía y la arrogancia tome control de su vida. Si no se es cuidadoso puede caer en manos del adversario y el enemigo no tendrá compasión con la persona ni con su familia. 2 Reyes 25:6‭-‬7 RVA2015Entonces prendieron al rey y lo llevaron ante el rey de Babilonia, en Ribla, y este pronunció sentencia contra aquel. Degollaron a los hijos de Sedequías en su presencia. Y a Sedequías le sacó los ojos, lo aprisionó con cadenas de bronce y lo hizo llevar a Babilonia.Que triste es tomar decisiones sin Dios, sin la sabiduría que proviene del Espíritu Santo de Dios. La última imagen que vió este rey fue ver a sus hijos morir delante de él, pues sus ojos fueron removidos violentamente y quedó encadenado .Esta es una imagen muy gráfica de lo que el enemigo desea ver con cada uno de nosotros : sin visión y destruir s nuestro hogar, nuestros hijos.Espero que estemos atesorando todas estas lecciones para no repetir la misma historia que repitió Israel y Judá.Este es el último capítulo de este libro espero que hayan aprendido muchas cosas y con la ayuda del señor vamos a seguir estudiando la palabra de Dios con el siguiente libro que es primera de crónicas.Bendiciones de Dios para ti un abrazo y gracias por tu apoyo a este ministerio.#2Reyes24 #LibroDeReyes #2Reyes #2Reyes25#HogaresDePacto #HogaresDePactoPodcast#EduardoRodriguezR

This is a podcast on Vedic (spiritual) aspect of mind or manas. Why do we find so hard to let go of things--whether its a relationship, or things that we have gotten attached to. Why do we strive for more and more. What is the mind from a vedic perspective. What is an imbalanced manas (mind) spiritually, logically and vedically.

Emulando personas ejemplaresBendiciones!Vamos a ver dos capítulos que muestran el contraste de 3 reyes en sus formas de reinar, de vivir y de practicar sus creencias. En el capítulo 21 veremos la vida de Manasés y Amón. 2 Reyes 21:1‭-‬6 RVA2015Manasés tenía doce años cuando comenzó a reinar, y reinó cincuenta y cinco años en Jerusalén. El nombre de su madre era Hefsiba. Él hizo lo malo ante los ojos del SEÑOR, conforme a las prácticas abominables de las naciones que el SEÑOR había echado de delante de los hijos de Israel. Volvió a edificar los lugares altos que su padre Ezequías había destruido. Erigió altares a Baal e hizo un árbol ritual de Asera, como había hecho Acab, rey de Israel. Se postró ante todo el ejército de los cielos y les rindió culto. También edificó altares en la casa del SEÑOR, de la cual el SEÑOR había dicho: “En Jerusalén pondré mi nombre”. Edificó altares a todo el ejército de los cielos en los dos atrios de la casa del SEÑOR. Hizo pasar por fuego a su hijo, practicó la magia y la adivinación, evocó a los muertos y practicó el espiritismo. Abundó en hacer lo malo ante los ojos del SEÑOR, provocándolo a ira.Este rey fue el hijo de Ezequías, el gran rey que renovó la vida espiritual del pueblo. Su hijo destrozó y acabó con todo lo grande y santo que su padre hizo. Que dolor ver que uno de sus hijos pisotee todo lo que su padre hizo. Es por eso que este rey provocó la ira de Dios, haciendo cosas supremamente abominables y criminales. Manases no siguió el buen consejo de su padre. Este rey murió sin mucha honra y trajo confusión y miseria en su generación.El hijo de Manases, llamado Amón, se comportó igual o peor que su padre, y sufrió las consecuencias de sus actos muriendo prematuramente, siendo asesinado; reinó poco tiempo. Este rey no siguió el buen ejemplo de su abuelo. Pudiéramos pensar que el hijo de Amón tomaría el mismo destino de su padre y su abuelo, pero nos vamos a sorprender de la forma en que el siguiente rey Josias enfrenta su pasado y pone la mirada en Dios. Leamos como la biblia lo introduce:2 Reyes 22 Josías tenía ocho años cuando comenzó a reinar, y reinó treinta y un años en Jerusalén. El nombre de su madre era Yedida hija de Adaías, de Boscat.2 Él hizo lo recto ante los ojos del SEÑOR, y anduvo en todo el camino de su padre David, sin apartarse ni a la derecha ni a la izquierda.Wow! Él no miró a su padre ni a su abuelo, él miró a su antepasado David! El se fue hacía muchas generaciones atrás, David fue su modelo a seguir y afirmó al pueblo en el temor de Dios. Además, salvó al pueblo de la ira de Dios al descubrir las escrituras que habían sido olvidadas. 2 Reyes 22:10‭-‬13 RVA2015Asimismo, el escriba Safán declaró al rey diciendo: —El sacerdote Hilquías me ha dado un libro. Y Safán lo leyó en presencia del rey. Y sucedió que cuando el rey escuchó las palabras del libro de la Ley, rasgó sus vestiduras. Luego el rey mandó al sacerdote Hilquías, a Ajicam hijo de Safán, a Acbor hijo de Micaías, al escriba Safán y a Asaías, el siervo del rey, diciendo: —Vayan y consulten al SEÑOR por mí, por el pueblo y por todo Judá, respecto a las palabras del libro que ha sido hallado. Porque grande es la ira del SEÑOR que se ha encendido contra nosotros, por cuanto nuestros padres no han obedecido los mandamientos de este libro de hacer conforme a todo lo que ha sido escrito acerca de nosotros.El rey fue sensible a la voz de Dios y se humilló. Consultó a Dios para saber cómo recibir su perdón, cómo encontrar el camino a la reconciliación y abrir la ventanas de los cielos. Al tomar la iniciativa de reparar el templo de Dios, en ese momento encontraron el libro de la ley de Dios.Cuando tu y yo decidimos reparar nuestras vidas espirituales y permitimos que el Señor nos guie entonces encontraremos la verdadera intimidad con Dios.Leamos el momento en que Dios da la palabra de esperanza y reconciliación a Josias. 2 Reyes 22:15‭-‬20 RVA2015Y ella les dijo: —Así ha dicho el SEÑOR Dios de Israel: “Díganle al hombre que los ha enviado a mí, que así ha dicho el SEÑOR: ‘He aquí yo traeré el mal sobre este lugar y sobre sus habitantes, es decir, todas las palabras del libro que el rey de Judá ha leído. Porque me han abandonado y han quemado incienso a otros dioses, provocándome a ira con todas las obras de sus manos. Por eso se ha encendido mi ira contra este lugar, y no será apagada'”. Así dirán al rey de Judá que los ha enviado para consultar al SEÑOR: “Así ha dicho el SEÑOR Dios de Israel con respecto a las palabras que has escuchado: ‘Por cuanto tu corazón se ha conmovido y te has humillado delante del SEÑOR cuando escuchaste lo que he pronunciado contra este lugar y contra sus habitantes (que vendrían a ser objeto de horror y maldición), y por cuanto rasgaste tus vestiduras y lloraste en mi presencia, yo también te he escuchado, dice el SEÑOR. Por tanto, he aquí que yo te reuniré con tus padres, y serás reunido en tu sepulcro en paz. Tus ojos no verán todo el mal que traeré sobre este lugar'”. Y ellos dieron la respuesta al rey.Así que podemos hoy aprender de Josias varias cosas. Primero, buscar un buen ejemplo de un verdadero discípulo de Jesucristo. No nos excusemos más en los que nos han dado mal ejemplo y nos desaniman. Miremos a aquellos que en medio de sus limitaciones pudieron ser personas ejemplares en su diario vivir con Dios. También, comencemos a dar el primer paso de fe y reconstruir nuestro corazón para que Dios habite en él. Aunque tu templo esté débil, comienza poco a poco a buscar con sinceridad la presencia de Dios. En el camino Dios te va a guiar y te va a mostrar sus mandamientos y hacemos los cambios necesarios. Soy tu amigo Eduardo Rodríguez. #2Reyes21 #2Reyes22 #LibroDeReyes #2Reyes #HogaresDePacto #HogaresDePactoPodcast #EduardoRodriguezR

Last time we spoke about the modernization efforts of China, Japan and the Hermit Kingdom of Korea. China and Japan undertook very different paths to modernization, and little Korea was stuck in between them. Yet there was even another play joining the mix, the empire of Russia who was threatening all 3 of the Asian nations with her encroachment. The 3 Asian nations attempted to cooperate against the common threat, but Japan and China were growing ever more and more hostile towards another, particularly over the issue of who should influence Korea more. Yet today we are actually doing something a bit different, this will be sort of a side episode, for China had too many events going on during the 19th century to cohesively tell. One story goes often forgotten, yet it encompassed numerous groups, vast amounts of territory and a lot of bloodshed.   #38 This episode is the Dungan Revolt   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   I am not going to lie, I have no idea where to even start with this one. Originally I wanted to write a single episode, perhaps a two parter, explaining how China and Japan find themselves going to war in the 1890's largely over Korea. Yet the late 19th century is probably one of the most jam packed time periods for Chinese history. So many uprisings, rebellions, wars with foreign states occurs for the Qing dynasty, there's simply no way to tell them all, but here I want to touch upon just a few. Now I keep bringing up but barely talk about, the Dungan Revolt of 1862-1877. If you go right now and please do, to the wikipedia article on the Dungan Revolt, check out the list of Belligerents. You will see the Qing, the Russian Empire, a short lived state called the Kashgaria, the British Empire, the Ottoman Empire and an unbelievable number of Muslim rebel groups from all over the place. Events like this do not live in a bubble, as we say in the research world of neuroscience, this requires multivariable analysis. Well that's what I hope to accomplish, in a single episode. Now I expect when I say the Dungan Revolt, the first question that comes to mind for many of you is, who are Dungans? Its complicated. They can be described as Turkic or Chinese speaking, Hui Muslim people who inhabitant Xinjiang province, Kazakhstan, Kyrgyzstan, Uzbekistan, Mongolia, Tajikistan and parts of modern Russia. Now you are saying, wait are they Turks or Chinese, thats a very politically motivated question haha. Today you could call them, Hui, Uyghurs, Kazakhs, Kyrgyzs, Uzbeks, Tatars, etc. In essence they inhibit a part of the world that has so many different groups around and their history goes very deep, before the time of the Qing dynasty. When the Qianlong Emperor hit the scene in the early 18th century, he named the province Xinjiang, meaning “new frontier” and the people there were known by many as Hui, but specifically for those Chinese speaking muslims in the northwest, well they were often referred to as Dungans. Prior to the Qing rule, Xinjiang was ruled by the Oirat Mongols of the Dzungar Khanate. I am sure you veteran listeners before I came to this podcast know much of these peoples and their history, you probably could teach me a thing or two, as this is very much so out of my specialization. One thing you might remember that I touched upon I believe in the very first episode of this podcast series was the Dzungar genocide. As ordered by the Qianlong Emperor  “"Show no mercy at all to these rebels. Only the old and weak should be saved. Our previous military campaigns were too lenient. If we act as before, our troops will withdraw, and further trouble will occur. If a rebel is captured and his followers wish to surrender, he must personally come to the garrison, prostrate himself before the commander, and request surrender. If he only sends someone to request submission, it is undoubtedly a trick. Tell Tsengünjav to massacre these crafty Zunghars. Do not believe what they say." It is estimated perhaps 80 percent of the 600,000 or so Dzungars were killed through war and disease between 1755-1758, enough to argue the annihilation of them as a people. Now with Xinjiang so devastated and depopulated, the Qing sponsored a large-scale settlement of Han, Hui, Uyghur, Manchu and other Chinese. Thus the demographics of the region changed dramatically, Xinjiang became mostly Uyghurs around 60% or so, followed by 30% Han and Hui and the rest of various minority groups like Manchu. The Qing did their best to unify Xinjiang, and one of their policies was to turn over 17,000 acres of steppe grassland over to Han Chinese to farm and colonize. Some historians point this out to be an attempt to replace Uyghurs, but in truth its messier than just that, as the Qing also banned Han Chinese from settled in Uyghur concentrated areas of the province. Now the Oirat Mongol's come back to the scene, this time in the form of the Kalmyk Khanate. They were mostly Tibetan Buddhists and in 1770, over 300,000 of them tried to seize control of parts of Xinjiang from the Qing. However when they began their great expedition, their traditional rivals the Kazakhs and Kyrgyz attacked them the entire way leading them to show up to Xinjiang, worn out, starving and ridden with disease. Many of them simply came and surrendered to the Qing upon arrival and managed to settle within Qing territory. Now these were nomadic people, but the Qing demanded they give up the nomadic lifestyle to take up farming, which was a deliberate policy to break them as a people. They utterly failed at becoming farmers and quickly fell into poverty, undergoing such horrors as selling their own children into slavery, becoming prostitutes, bandits, and such, terrible times. Alongside the terrible treatment of the new coming Kalmyks, Uyghurs were being abused by Manchu officials. It is said Manchu officials were gang raping Uyghur women, such as the official Su-cheng. A rebellion occurred, and the Qing violently quelled. There were reports of mass rape by Manchu troops causing even more hatred from the Uyghur population.  Now fast forward to the Taiping Rebellion, during 1862 as Taiping forces approached Shaanxi province, the local population began to form militias known as the Yong Ying. The Yong Ying or “brave camps” were similar to our friend Zeng Guofans “Yung-Ying” Xiang army, just less well structured and terribly under equipped. If they were lucky the Qing government would hand over some Jingalls, but more or less the old sword and spear were their choice of weapon. Now the Yong Ying's being propped up by the Qing were Han Chinese, but around them were large populations of Muslim Chinese who, well lets just say were having PTSD episodes from the countless atrocities performed upon them by these same people for centuries now. So the Muslim groups formed their own Yong Ying's and this is where our story really begins.  In 1862 sporadic conflicts such as skirmishes between groups, riots, smaller uprisings and such. They ran the gambit for reasons, could be just a barroom brawl as they saw, trivial type of stuff. During this time any rebel groups that emerged drew attention from the Qing and by proxy association were believed to be possibly working with the Taiping. To add some more chaos to the situation, the Green Standard army as you would assume took its recruits from populaces all over China. Their job much more as a police force than a real army was to keep things running smoothly in all the provinces of the Qing dynasty. In northwest China this meant numerous Hui and other muslim chinese groups were amongst their ranks and thus training for combat and armed, so keep that in mind. There were numerous incidents that sprung the Dungan revolt, but one in particular involved of all things the price of bamboo poles. Some Han merchants were overcharging Hui and this led to a major fight. Bamboo poles were traditionally used to make spears. During a time of major conflict and open rebellion suddenly the Hui communities began to buy large quantities of bamboo poles and this led to the belief they were planning to set up an Islamic state in northwestern China. Organized mosques run by popular mullahs in Shaanxi were purchasing more and more bamboo poles, which they were indeed making into spears. The Hui communities were worried about their safety, seeing all these local militias pop up meant there would be fighting over resources and such. Well the non muslim merchants, mostly Han saw the paint on the wall and were obviously worried about selling bamboo poles to people who might attack them, or better said might defend themselves. Thus many merchants began to increase the prices on bamboo poles and this led to a major uprising known as the Shengshan bamboo incident.  Manchu general Duolongga, the same man we talked about during the Taiping Rebellion was leading a cavalry unit in the north when the Hui revolt suddenly turned into a siege laid against Xi'an in Shaanxi province. Duolongga led a campaign against the muslim bands and by 1863 the siege was lifted and the rebels were pushed out of Shaanxi into neighboring Gansu province. In Gansu the Muslim leaders began to spread rumors of an impending Qing crackdown on muslims. They spread fear that the Qing would soon massacre many and this allowed them to organize another siege, this time against Ling-chou, a large city 40 miles north from Jinjipu. Jinjipu happened to be the HQ of a major Muslim leader named Ma Hualong, more about him later. While Lingzhou was laid siege, another strategic city was also attacked by Muslim forces, the city of Lanchow. The Governor General at Lanchow, En-lin reacted by trying to apply a policy of reconciliation. He advocated to the Qing court to not alienate the Muslims and began sending edicts in Gansu reiterating non-discrimination policies towards Muslims. His efforts seem to have been all for naught, as the rumors of a Qing massacre upon the muslims won out the day and large scale violence just grew. Within Eastern Gangsu, many of the Shaanxi Muslim refugees formed the what became known as the “18 great battalions”. Their purpose was to train and arm themselves to take back their homes in Shaanxi. Now while Gansu and Shaanxi were kicking off the beginnings of the Dungan revolt, this also opened the door to more groups to join in. Yaqub Bek, was born in the town of Pskente in the Khanate of Kokand, today's Uzbekistan. There region he lived in was drawn into conflict continuously with outsiders like the Russian and from within as it was deeply factionalized. Yaqub Bek claimed to be a descendant of Timur Gurkani the Turco-Mongol conqueror of the Timurid Empire, probably a ruse to give himself more credibility as a great ruler. He conspired against factions such as the Qipchaqs, taking part in a horrible event known as the Qipchaq massacre. Eventually in the 1860's he fought for the Kokand khanate as a General against the Russians, but they defeated them in 1866 resulting in the major loss of Tashkent. The ruler of Khokand, Sadik Beg dispatched Yakub Beg to Kashgar to raise and find new troops amongst Muslim allies. Yaqub Beg instead invaded Kashgar, defeated its Chinese defenders and declared himself ruler. Now Yaqub Beh was stuck between the forces of the Russian, British and Chinese empires who were all vying for control of the surrounding area, this was part of something called “the great game” which I simply cannot get into for it is too great, pun intended. Thus Yaqub Beg began a campaign that basically saw him conquer Xinjiang province, and this drew the ire of the Qing as you can imagine.  So the Qing were now dealing with multiple Muslim rebel groups in the northwest and on top of this some of them were foreigners, who held considerable backing. The Qing dynasty sent one of their most formidable Generals, Zuo Zongtang in 1867 to Shaanxi to pacify the region. Zuo Zongtang as you already know was instrumental in the downfall of the Taiping, working closely with Zeng Guofan. Zuo Zongtangs task was to restore the peace, promote agricultural output particularly that of grain and cotton and to promote Confucian education. As we have seen throughout the series, northwestern China is a rough place to live, stricken with poverty and thus Zuo Zongtang would not be able to rely on the resources of the territory he would have to look elsewhere. This led Zuo Zongtang to immediately demand the Qing court help fund the expedition as he personally began to take out major loans worth millions of taels from foreigners. Zuo Zongtang wanted to prepare massive amounts of supplies before going on the offensive, a smart move. Zeng Guofan likewise helped his subordinate by allocating him 10,000 Xiang forces, led by General Liu Songshan to bolster Zuo Zongtang's 55,000 man army. Zuo Zongtang's forces were mostly Hunanese, but there were also men from Henan, Anhui and Sichuan as well. Because of the Taiping Rebellion, Zuo Zongtang was a proficient army raiser now and he did his best to train the men in a western fashion and outfit them with western arms. As I had mentioned, Zuo Zongtang was one of the champions of modernization and established the Lanzhou arsenal in 1872 which produced Remington breech loading type rifles for his forces alongside artillery and munitions. Now that name, Ma Hualong I had mentioned comes up here a bit. He was the leader of the Jahriyya, known also as “the new teaching”. They were something of a Muslim sect in Gansu province and had been around since the 1760s.They periodically rebelled as a group and caused conflict with other groups, including muslim ones. When Ma Hualong took the leadership position in 1849 he gradually began to build up their forces and to do so he created a vast trade network using a caravan trade through Inner Mongolia and Beijing. His group became extremely wealthy and when the Dungan revolt heated up he began to use his trade network to purchase guns. Zuo Zongtang understandably was suspicious of the gun purchasing activity and deduced Ma Hualong sought to conquer parts of Inner Mongolia and rebel. Ma Hualong began collaborating with Muslim refugees fleeing Shaanxi for Gansu and this led to conflicts with the Qing. General Liu Songshan ended up dying in combat while campaigning against multiple Muslim militia groups, some of which were controlled by Ma Haulong. Meanwhile Zuo Zongtang was finishing up suppressing Shaanxi and establishing control over the province when he finally had a free hand to deal with Ma Hualong who had heavily fortified Jinjipu into a stronghold. Zuo Zongtang's forces erected a siege upon Jinjipu using Krupps field guns, the good old fashion sappers tunneling with mines tactic and the age old classic of starving out the enemy. After 16 months of siege, starvation took its toll upon the defenders prompting Ma Hualong to surrender his forces in January of 1871. Ma Hualong hoped to save the majority of his people, but Jinjipu saw a massacre, thousands lose their lives and the town was rape, plundered and raized. Zuo Zongtang ordered the execution of Ma Hualong, his son Ma Yaobang and 80 Muslim rebel leaders via “Lingchi / death by slicing”. This was a horrible form of execution where a sharp object like a knife was used to slowly remove portions of ones body over long periods of time until the person died. Once done with Ma Hualong, Zuo Zongtang set his eyes upon another Muslim rebel leader named Ma Zhan'ao. Ma Zhan'ao worked loosely with Ma Hualong, but his stronghold was at Hezhou, present day Linxia. He controlled the region west of Lanzhou and benefited from Ma Hualong's vast trade network managing to arm his rebel forces. Unlike Ma Hualong who was of the “new teaching” sect, Ma Zhan'ao was of the “Khafiya / old teaching” sect and they proscribing trying to peacefully exist amongst the non muslim Qing population. When the Dungan revolt began, Ma Zhan'ao escorted numerous Han Chinese to the nearest safe area of Yixin and he did not attempt to conquer the area nor molest them. Regardless he was one of the major muslim leaders purchasing arms and earned the attention of Zuo Zongtang who began an offensive against his forces in 1872. Initially his muslim defenders inflicted heavy losses upon Zuo Zongtang's army much to the frustration of Zuo Zongtang. But Ma Zhan'ao did not want war and he dispatched his General Ma Chun to try and negotiate with General Zuo Zongtang. He offered to surrender his stronghold to the Qing and provide assistance to the Qing dynasty in quelling the Dungan revolt. Zuo Zongtang suspected this all to be a ruse, but the Qing ordered him to abide by the mutual assistance and indeed Ma Zhan'ao did assist the Qing. Zuo Zongtang began to pacify other areas, while Ma Zhan'ao basically saved his people from annihilation. To this very day the area he controlled holds a muslim population who control the Linxia Hui autonomous prefecture. Many of Ma Zhan'ao's generals like Ma Qianling and Ma Haiyan defected to the Qing, including his son Ma Anliang who proved themselves instrumental to helping Zuo Zongtangs campaign. As Zuo Zongtang pacified the areas he was soon awarded governor generalship over Shaanxi and Gansu. At this point Zuo Zongtang loosely followed a strategy of divide and conquer. Those Muslim groups part of the New Teaching he violently massacred, but those of the old teachings he tried to persuade defection to the Qing. The Qing government likewise began to make edicts stating the Muslim rebels did not represent all muslim chinese, just as all the White Lotus rebels back in the early part of the century did not represent all buddhists. They advocated the Muslim community take up the old teachings over the new teachings.  With the help of the Dungan people of Hezhou Zuo Zongtang then turned his gaze west towards Xinjiang to defeat the forces of Yaqub Beg. Zuo Zongtang was now joined by defected Dungan armies led by Generals like Ma Anliang, Dong Fuxiang. By 1875 Zuo Zongtang had assembled men and supplies along the Gansu corridor and the next year began his campaign by attacking Urumchi where he massacres their garrison. Next he besieged Manas for over a month until they surrendered. Allegedly the garrison were allowed to march out of the city with weapons, but it seemed to Zuo Zongtang's commanders in the field they were planning an armed break out so they were all put to the sword as well. The women and children were spared luckily. Zuo Zongtang established a HQ at Gucheng while the Russian Empire annexed the Khanate of Kokand, squeezing Yakub Beg further. In September of 1876, Yakub Beh received reports a Chinese army was on the march 700 miles to the east and he began to prepare his defenses. He built up fortifications at Turfan and in 1877 he was visited by Aleksey Kuropatkin. Kuropatkin was sent on a diplomatic mission to Yaqub Beg to try and resolve some Russian border claims over the Fergana Valley. Kuropatkin told him he had around 17,000 troops spread over the Fergana Valley region and that he could not hope to match them. Yaqub Beg was in a very bad situation. The Chinese army had entered Urumqi pretty much unopposed, many of his eastern forces were defecting over to the Qing and in the west they were defecting to the Russians. In the spring the Chinese attacked the fort of Davanchi which lay between Urumchi and Turfan. Simultaneously an army led by Chang Yao seized Pichuan just 50 miles east of Turfan. Yaqub Beg's forces were shrinking from lost battles, desertions and defections. The Qing forces attacked Turfan where Yaqub Beg's men were beaten badly, so he fled to Toksun. At Toksun the Qing pursued him quickly and defeated him again, so he fled to Karashar, and then Korla. All of the fleeing demoralized his troops causing further desertions and defections. It would be at Korla where Yaqub Beg died and historians are uncertain as to exactly how or when. The Qing claimed he died on May 22, while Aleksey Kuropatkin claimed it was May 29th. What he died of is a bit of a mystery. The Russians state he died of illness, multiple historians think it was poisoning. Some modern historians think it could have been a stroke. Regardless with Yaqub Beg dead this pretty much closed the curtain on his forces control over the area. In autumn of 1877, Zuo Zongtang had kept his forces around Turfan as it was the hot season and he wished to gather further supplies, when he received news of the death of Yaqub Beg. Yaqub Begs forces disorganized into multiple rebel groups without a real leader consolidating anything. Zuo Zongtang sent advance parties to occupy Karashar and Korla meeting limited resistance. Zuo Zongtans army pushed the rebels further west until he eventually seized Kashgar with barely a fight and this led notable cities like Yarkand and Kohtan to submit. Xinjiang was officially reconquered by the Qing. The rebel groups dissolved gradually and no large scale revolts would occur for some time in the northwest. In 1884 Xinjiang was established as a province officially again. Zuo Zongtangs Xiang army and other Han Chinese troops began purchasing Uyghur girls from their parents to take as wives, relying often on their Hui allies to work as translators. Countless Uyghur muslim women would be married off to Han Chinese in Xinjiang during the late 19th to early 20th century. This was not limited to Han Chinese under the Qing as plenty of Hindu, Armenians, Jews and Russians also did the same. A large rationale for the situation was the amount of male depopulation from the area which caused a vacuum of single women.  The punishments for the leaders who caused the Dungan revolt were harsh. Many of the songs of the Muslim leaders were castrated by the Qing imperial household department once they hit 11 years of age and they were sent to work as eunuch slaves for Qing held garrisons in Xinjiang. Many of the wives of the Muslim leaders were likewise enslaved. To give you an idea of how prevalent this was, the Muslim leader Ma Guiyuan had 9 of his sons castrated by the Qing. The Muslim leaders themselves were mostly executed by Lingchi. Yaqub Beg and his son Ishana's corpses were burned in public view. Yaqub had 4 other sons who died imprisoned at Lanzhou, Gansu or were killed by the Qing authorities upon discovery. Even Yaqub Beg's grandchildren were hunted for, many of which were caught and executed or castrated.  The Dungan revolt led to mass migration all over the place. Some Hui people fled to Russia, settling in places like Kyrgyzstan, Kazakhstan, Tajikistan and Uzbekistan. Within the Qing dynasty, the Hui Generals who defected were all promoted by the Emperor such as Dong Fuxiang and Ma Anliang. The power of these pro Qing Hui forces would become quite important to the Qing military further down the road, particularly during the Boxer Rebellion.    I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Well I hope you enjoyed my butchering of the Dungan Revolt, again I did my best to tell it in regards to its significance to the history of China. In reality it was part of something known as the “great game” that had had a long lasting impact on many other nations history.

Manas Shivpuja Vidhi : Pujya Sant Shri Asharamji Bapu Dhyan

Manas Shivpuja Vidhi : Pujya Sant Shri Asharamji Bapu Dhyan

Belâlara Karşı Sabır İstemek, Dolaylı Olarak Belâ İstemek Manasına Gelir mi l Bir Hasbihal by Çınar Medya

This week, The Musafir Stories speaks with Prasenjit Sharma, founder of Kamakhya walks and Six Degree Adventures!   Today's destination: Guwahati, Assam!   Nearest Airport: Lokpriya Gopinath Bordoloi International Airport, GAU   Nearest Railway Station: Guwahati Railway Station, GHY   Prerequisites -  N/A   Packing - N/A   Time of the year - October to March    Length of the itinerary: 5-6 days   Itinerary Highlights:    Prasenjit kicks off the episode by giving us an overview of Guwahati and its strategic location as a gateway to the Northeast. The walk begins in the Nilachal Hills in Guwahati.  Kamakhya walks covers the spiritual trails in Assam, including but not limited to the iconic Kamakhya temple complex. The Kamakhya temple is believed to be one of the Shakti peeths in hinduism and is considered as a holy place for Hindus. It is believed that the reproductive organ of Sati, the wife of Shiva, landed here after the episode including her father's yagnya.  Prasenjit provides us with a background of the story related to Sati, Shiva and Dakshya and how this place came to be such a significant place for Hindus. Kamakhya is also known as the center for Tantrik fertility worship, given the backstory.  We also review the pillars of Tantrik worship, its perceptions, as well as related practices. In addition to this, we also cover things like architecture, the concept of sacrifice, panchamakara offering in tantrik worship as well as the other significant temples in the Kamakhya complex.  We also discuss the festival of Ambubachi, the festival that celebrates the menstrual cycle of the goddess and its beliefs. The temple sees close to 500,000 devotees during this festival and is often referred to as the mini-kumbh.  The communities in the temple complex including the pandas or the priests, the mali community or the cleaning staff and the signers are discussed along with some commonly held perceptions.  Prasenjit also highlights the contribution of the Ahom kingdom to Assam, a kingdom that ruled the region for over 600 years and was never defeated by the Mughals in 17 attempts. We talk about the heroic Lachit Barphukan, his rise and achievements and how they are being identified by the National Defense Academy.  We discuss other important places in the vicinity including Uzan bazaar, flower markets, beautiful heritage buildings, Ugra Tara temple, Pobitora wildlife sanctuary, Mayang - the black magic capital, Umananda island - the smallest river island, Gurudwara in Dhubri, Paua Mecca mosque in Hajo, buddhist sites, Kaziranga and Manas national parks among other places.  The team also engages in arts and crafts tours covering bell metal, cane and bamboo, traditional jewellery, textile tours covering the popular muga silk in Sualkuchi, the gamcha or gamosa, makhela chador as well as the celebrations of Bihu Finally we discuss some exotic delicacies from Assam including rice and chicken powder, silkworm fry, ghost pepper or bhoot jhalokia, bamboo shoot and pork, sticky rice among other things.    Links: Kamakhya walks on  Instagram: https://www.instagram.com/kamakhyawalks/ Kamakhya walks on Facebook: https://www.facebook.com/KamakhyaWalks/ Six Degree Adventures on Instagram  - https://www.instagram.com/sixdegreeadventures/ Prasenjit's Instagram - https://www.instagram.com/dreamweavers.journal/ Link to podcast on Majuli - https://open.spotify.com/episode/16TwAz8XY5luMwv3yYsO9r?si=1f6d842cc5264e5f Link to website - https://www.sixdegreeadventures.com   Cover Photo by Suchitra Shots on Unsplash   Follow the Musafir stories on: Twitter : https://twitter.com/musafirstories?lang=en Facebook: https://www.facebook.com/themusafirstories/ Instagram: https://www.instagram.com/musafirstoriespodcast/?hl=en website: www.themusafirstories.com email: themusafirstories@gmail.com You can check out IVM Podcasts website at https://shows.ivmpodcasts.com/featured Do follow IVM Podcasts on social media. We are @IVMPodcasts on Facebook, Twitter, & Instagram. https://twitter.com/IVMPodcasts https://www.instagram.com/ivmpodcasts/?hl=en https://www.facebook.com/ivmpodcasts/ Follow the show across platforms: Spotify, Google Podcasts, Apple Podcasts, JioSaavn, Gaana, Amazon Music Do share the word with you folks!See omnystudio.com/listener for privacy information.

Llega Israel, junto con toda su casa, a Egipto. José recibe a su padre y lo presenta ante el faraón, quien le da la bienvenida con gusto y le provee de tierras para instalarse él y su casa, en lo mejor de Egipto. José le presenta a sus hijos Mansés y Efraín, entonces Israel los bendice en favor del Dios de él y de sus padres. Dios cuestiona a Job sobre su poder, dejándole claro que, a diferencia que el de él, el poder de Dios es divino y no conoce límite... Hoy leemos Génesis 47-48; Job 39-40; Salmo 16.A partir de enero del 2023, Fray Sergio Serrano, OP leerá toda la Biblia en 365 episodios. Además compartirá reflexiones y comentarios para ir conociendo más la Palabra de Dios al caminar por la Historia de la Salvación.Aquí puedes obtener más información y el plan de lectura.Un poco más de The Great Adventure Bible, la Biblia que seguirá el podcast de La Biblia en un Año:Codificación de colores para fácil referencia: Usa el famoso Sistema de Aprendizaje de la Cronología de la Biblia de The Great Adventure (“The Bible Timeline” ®️) creado por Jeff Cavins, experto en Sagradas Escrituras, y que es utilizado por cientos de miles de católicos para aprender a leer la Biblia.Artículos que te ayudan a comprender el panorama completo de la Historia de la Salvación.Recuadros con eventos clave que ayudan a identificar los puntos importantes en la Biblia.Cuadros detallados que ofrecen la visión panorámica de los personajes y eventos clave, las alianzas importantes, mapas y el contexto histórico.Mapas a todo color que ayudan a visualizar los lugares donde sucedieron las historias bíblicas.

Bu video 03/04/2016 tarihinde yayınlanan “Huzurun Üç Şartı ve Dip Dalga” isimli bamtelinden alınmıştır. Tamamı burada: https://www.herkul.org/bamteli/bamtel... Ötede boş ve manasız “keşke”lerle kıvranmamanın yolu burada istikamet üzere yaşamaktan geçer. *Cenâb-ı Hak şöyle buyuruyor: وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلاً يَا وَيْلَتَى لَيْتَنِي لَمْ أَتَّخِذْ فُلَاناً خَلِيلاً لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولاً “O gün zalim, parmaklarını ısırır der ki: Eyvah! Keşke o Peygamberle birlikte bir yol tutsaydım! Eyvah! Keşke falanı dost edinmeseydim! Vallahi bana gelen öğütten (Kur'ân'dan) beni o uzaklaştırdı. Zaten şeytan, insanı işte böyle uçuruma sürükleyip sonra da yüzüstü, yalnız bırakır.” (Furkan, 25/27-29) İnsanın ötede boş ve manasız “keşke, keşke”lerle feryad ü figan etmemesi burada istikamet üzere yaşamasına bağlıdır. *Falan filanın “güft u gû”suna takılmadan, “paralel” demesine bakmadan, “terör örgütü” iftirasına aldırmadan bize düşen vazifeyi kusursuz, arızasız yerine getirmeye çalışmamız lazım. *Şayet günümüzün zalimlerinin ve yandaşlarının dediklerine kulak verirseniz, Hakk'a karşı vazife ve sorumluluklarınızı hakkıyla eda etmekten geri kalırsınız. *Ben ilgili haberlere bakmadım ama Kıtmir'in giydiği şu cübbeyi bile bilmem kimin elbiselerinin rengine benziyormuş ve bir mesajmış diye yorumlamışlar. Bu türlü işaretlerle böyle içtihatta bulunma dehası!.. Ebu Hanife olsaydı bu dönemde, onların dizlerinin dibine oturur ve derdi ki: “Ben bu meselenin temel esprisini anlamadım, bana da öğretin bunu, ben de böyle içtihat yapayım!” Böyle ahmak-ı humeka bir kısım müçtehitler, olmayacak şeylerden olmayacak manalar çıkarıyorlar. Ağaç yaprağının dökülüp gübre olmasından bir mana, cübbeden bir mana, elini hareket ettirmenden bir mana… Millet aklını böylesine kaybetmişse, zannediyorum bunları tedavi edecek tımarhanelerle bunların hakkından gelemezsiniz.

================================================== ==SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1================================================== == DEVOCIÓN MATUTINA PARA JÓVENES 2023“CARÁCTER”Narrado por: Daniel RamosDesde: Connecticut, Estados UnidosUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church  07 DE ENERO POEMA DE AMOR«Cuando Jesús tomó el vinagre, dijo: “¡Consumado es!” E inclinando la cabeza, entregó el espíritu.» Juan 19:30Una de las poesías más largas de la humanidad es la historia del guerrero Manas. Ha sido contada durante décadas en el Asia central e, incluso hoy, se relata en Kirguistán, y eso que tiene 180.378 versos, versos de violencia. Por el contrario, los haikus son poemas japoneses que solo pueden tener 17 sílabas. Y lo cierto es que es más difícil decir mucho con pocas palabras. Envolver la profundidad con sencillez es el arte que muy pocos conocen. Los haikus suelen expresar experiencias de contemplación de la naturaleza y en su brevedad describen paisajes y emociones. Matsuo Basho fue el poeta más significativo de este estilo. Observa este poema:Este camino ya nadie lo recupera salvo el crepúsculo.El discurso más largo de nuestra historia es el de Satanás. Lleva siglos diciéndonos que Dios es injusto, que solo tiene apariencia de bondad y que no debiera ser el soberano del universo. Lleva siglos convenciéndonos de que no hay futuro, que disfrutemos el presente, que seamos nuestros propios dioses, que luchemos por nosotros porque los demás no importan. Y mucha gente relata sus epopeyas como si fueran verdad. Pero no es así. Por eso vino Jesús a este mundo, para demostrar cómo era realmente su padre, para sintetizar la grandeza de su bondad. Y convirtió las palabras en milagros, en sonrisas, en esperanza. Allá por donde iba surgía la luz, se abrazaba la verdad. Y, por si no fuera suficiente, decidió realizar el mayor poema de amor jamás contado. Apenas una palabra que contenía todas las emociones y los paisajes. Apenas una palabra que rasgó el templo. Apenas una palabra que sumió en silencio el universo. Allí, el hombre más bueno que jamás existiera, colgado de una cruz, dolorido por nuestros pecados, exclamó como el mejor de los rapsodas: ¡Kulah! (¡Cumplido!, ¡Consumado es!). ¡Qué belleza! ¡Qué grandiosidad! ¡Cuánta sencillez para tantísimo amor! Y lo hizo todo por ti, porque te quiere, porque eres lo más importante para él, porque tú le inspiras.Al contemplarle, al sentir la poesía de su vida y sacrificio, nos convertimos en sus testigos. Y cuando nos preguntan sobre las experiencias de la vida, sobre el camino que anhelamos proponer, solo podemos contestar que:Este camino solo él lo recorrió y salvó al mundo.

Maya prevê Mercúrio e Nuno Melo retrógrados

Manas Ghale is back to summarize the year 2022 with Sanjay! Manas is a rapper, singer, songwriter, and composer known for Maya Oh Maya, Chudaina Remix, Sukeko Jiuma Loorey Ko Bal, and others.

“José llamó a su primer hijo Manasés porque dijo: Dios me hizo olvidar todos mis sufrimientos y a la familia de mi papá.” Génesis 41:51 PDT.

+ Evangelio de nuestro Señor Jesucristo según san Mateo 1, 1-17 Genealogía de Jesucristo, hijo de David, hijo de Abraham: Abraham fue padre de Isaac; Isaac, padre de Jacob; Jacob, padre de Judá y de sus hermanos. Judá fue padre de Fares y de Zará, y la madre de estos fue Tamar. Fares fue padre de Esrón; Esrón, padre de Arám; Arám, padre de Aminadab; Aminadab, padre de Naasón; Naasón, padre de Salmón. Salmón fue padre de Booz, y la madre de este fue Rahab. Booz fue padre de Obed, y la madre de este fue Rut. Obed fue padre de Jesé; Jesé, padre del rey David. David fue padre de Salomón, y la madre de este fue la que había sido mujer de Urías. Salomón fue padre de Roboám; Roboám, padre de Abías; Abías, padre de Asá; Asá, padre de Josafat; Josafat, padre de Jorám; Jorám, padre de Ozías. Ozías fue padre de Joatám; Joatám, padre de Acaz; Acaz, padre de Ezequías; Ezequías, padre de Manasés. Manasés fue padre de Amón; Amón, padre de Josías; Josías, padre de Jeconías y de sus hermanos, durante el destierro en Babilonia. Después del destierro en Babilonia: Jeconías fue padre de Salatiel; Salatiel, padre de Zorobabel; Zorobabel, padre de Abiud; Abiud, padre de Eliacím; Eliacím, padre de Azor. Azor fue padre de Sadoc; Sadoc, padre de Aquím; Aquím, padre de Eliud; Eliud, padre de Eleazar; Eleazar, padre de Matán; Matán, padre de Jacob. Jacob fue padre de José, el esposo de María, de la cual nació Jesús, que es llamado Cristo. El total de las generaciones es, por lo tanto: desde Abraham hasta David, catorce generaciones; desde David hasta el destierro en Babilonia, catorce generaciones; desde el destierro en Babilonia hasta Cristo, catorce generaciones. Palabra del Señor

Genealogía de Jesucristo, hijo de David, hijo de Abraham Hola, soy Alekz ¡Vamos a viralizar el Evangelio! Evangelio de hoy en audio, ¡suscríbete para escuchar siempre el evangelio del día! 17 de diciembre de 2022 Feria de Adviento: Semana antes de Navidad (17 dic.) Evangelio según San Mateo 1,1-17. Genealogía de Jesucristo, hijo de David, hijo de Abraham: Abraham fue padre de Isaac; Isaac, padre de Jacob; Jacob, padre de Judá y de sus hermanos. Judá fue padre de Fares y de Zará, y la madre de estos fue Tamar. Fares fue padre de Esrón; Esrón, padre de Arám; Arám, padre de Aminadab; Aminadab, padre de Naasón; Naasón, padre de Salmón. Salmón fue padre de Booz, y la madre de este fue Rahab. Booz fue padre de Obed, y la madre de este fue Rut. Obed fue padre de Jesé; Jesé, padre del rey David. David fue padre de Salomón, y la madre de este fue la que había sido mujer de Urías. Salomón fue padre de Roboám; Roboám, padre de Abías; Abías, padre de Asá; Asá, padre de Josafat; Josafat, padre de Jorám; Jorám, padre de Ozías. Ozías fue padre de Joatám; Joatám, padre de Acaz; Acaz, padre de Ezequías; Ezequías, padre de Manasés. Manasés fue padre de Amón; Amón, padre de Josías; Josías, padre de Jeconías y de sus hermanos, durante el destierro en Babilonia. Después del destierro en Babilonia: Jeconías fue padre de Salatiel; Salatiel, padre de Zorobabel; Zorobabel, padre de Abiud; Abiud, padre de Eliacím; Eliacím, padre de Azor. Azor fue padre de Sadoc; Sadoc, padre de Aquím; Aquím, padre de Eliud; Eliud, padre de Eleazar; Eleazar, padre de Matán; Matán, padre de Jacob. Jacob fue padre de José, el esposo de María, de la cual nació Jesús, que es llamado Cristo. El total de las generaciones es, por lo tanto: desde Abraham hasta David, catorce generaciones; desde David hasta el destierro en Babilonia, catorce generaciones; desde el destierro en Babilonia hasta Cristo, catorce generaciones. Web: https://evangelio.mx Spotify: https://bit.ly/evangeliospotify Apple Podcasts: http://bit.ly/evangelioitunes Twitter: https://twitter.com/ViralEvangelio Facebook: https://www.facebook.com/ViralizandoElEvangelio Instagram: https://instagram.com/viralizandoelevangelio YouTube: https://www.youtube.com/ViralizandoElEvangelio

Evangelio según San Mateo 1, 1-17 Genealogía de Jesucristo, hijo de David, hijo de Abraham: Abraham engendró a Isaac, Isaac a Jacob; Jacob a Judá y a sus hermanos; Judá engendró de Tamar a Fares y a Zará. Fares a Esrón; Esrón a Arám, Arám a Aminadab; Aminadab a Naasón; Naasón a Salmón. Salmón engendró de Rahaab a Booz. Booz engendró de Rut a Obed; Obed a Jesé; Jesé engendró a David, el rey. David, de la mujer de Urías engendró a Salomón; Salomón a Roboám; Roboám a Abías; Abías a Asaf; Asaf a Josafat; Josafat a Jorám; Jorám a Osías; Osías a Joatám; Joatám a Acaz; Acaz a Ezequiás; Ezequías a Manasés; Manasés a Amós; Amós a Josías; Josías engendró a Jeconías y a sus hermanos, cuando el destierro de Babilonia. Después del destierro de Babilonia, Jeconías engendró a Salatiel; Salatiel a Zorobabel; Zorobabel a Abiud; Abiud a Eliacím; Eliacím a Azor; Azor a Sadoc; Sadoc a Aquím; Aquím a Eliud; Eliud a Eleazar; Eleazar a Matán; Matán a Jacob y Jacob engendró a José, el esposo de María, de la cual nació Jesús, llamado Cristo. Así las generaciones de Abraham a Davis fueron en total catorce; desde David hasta la deportación a Babilonia catorce y desde la deportación a Babilonia hasta el Mesías, catorce. ----------------------------------------------------------------------------------------------------------------------- Además puedes escuchar el Evangelio diario en las siguientes plataformas: Spotify: https://open.spotify.com/show/2M0Ubx3Jh55B6W3b20c3GO Apple podcast: https://podcasts.apple.com/us/podcast/evangelio-del-d%C3%ADa/id1590423907 Para más información puede consultar nuestro sitio: https://www.vozcatolica.com o escríbanos a info@vozcatolica.com Si quiere colaborar con este Apostolado lo puede hacer dirigiéndose a: https://vozcatolica.com/ayudanos

Mt 1,1-17. Genealogía de Jesucristo, hijo de David, hijo de Abraham: Abraham fue padre de Isaac; Isaac, padre de Jacob; Jacob, padre de Judá y de sus hermanos. Judá fue padre de Fares y de Zará, y la madre de estos fue Tamar. Fares fue padre de Esrón; Esrón, padre de Arám; Arám, padre de Aminadab; Aminadab, padre de Naasón; Naasón, padre de Salmón. Salmón fue padre de Booz, y la madre de este fue Rahab. Booz fue padre de Obed, y la madre de este fue Rut. Obed fue padre de Jesé; Jesé, padre del rey David. David fue padre de Salomón, y la madre de este fue la que había sido mujer de Urías. Salomón fue padre de Roboám; Roboám, padre de Abías; Abías, padre de Asá; Asá, padre de Josafat; Josafat, padre de Jorám; Jorám, padre de Ozías. Ozías fue padre de Joatám; Joatám, padre de Acaz; Acaz, padre de Ezequías; Ezequías, padre de Manasés. Manasés fue padre de Amón; Amón, padre de Josías; Josías, padre de Jeconías y de sus hermanos, durante el destierro en Babilonia. Después del destierro en Babilonia: Jeconías fue padre de Salatiel; Salatiel, padre de Zorobabel; Zorobabel, padre de Abiud; Abiud, padre de Eliacím; Eliacím, padre de Azor. Azor fue padre de Sadoc; Sadoc, padre de Aquím; Aquím, padre de Eliud; Eliud, padre de Eleazar; Eleazar, padre de Matán; Matán, padre de Jacob. Jacob fue padre de José, el esposo de María, de la cual nació Jesús, que es llamado Cristo. El total de las generaciones es, por lo tanto: desde Abraham hasta David, catorce generaciones; desde David hasta el destierro en Babilonia, catorce generaciones; desde el destierro en Babilonia hasta Cristo, catorce generaciones. Voz y Meditación Fr Pedro Brassesco. www.rosariodelaaurora.org

Genealogía de Jesucristo, hijo de David, hijo de Abraham: Abraham fue padre de Isaac; Isaac, padre de Jacob; Jacob, padre de Judá y de sus hermanos. Judá fue padre de Fares y de Zará, y la madre de estos fue Tamar. Fares fue padre de Esrón; Esrón, padre de Arám; Arám, padre de Aminadab; Aminadab, padre de Naasón; Naasón, padre de Salmón. Salmón fue padre de Booz, y la madre de este fue Rahab. Booz fue padre de Obed, y la madre de este fue Rut. Obed fue padre de Jesé; Jesé, padre del rey David. David fue padre de Salomón, y la madre de este fue la que había sido mujer de Urías. Salomón fue padre de Roboám; Roboám, padre de Abías; Abías, padre de Asá; Asá, padre de Josafat; Josafat, padre de Jorám; Jorám, padre de Ozías. Ozías fue padre de Joatám; Joatám, padre de Acaz; Acaz, padre de Ezequías; Ezequías, padre de Manasés. Manasés fue padre de Amón; Amón, padre de Josías; Josías, padre de Jeconías y de sus hermanos, durante el destierro en Babilonia. Después del destierro en Babilonia: Jeconías fue padre de Salatiel; Salatiel, padre de Zorobabel; Zorobabel, padre de Abiud; Abiud, padre de Eliacím; Eliacím, padre de Azor. Azor fue padre de Sadoc; Sadoc, padre de Aquím; Aquím, padre de Eliud; Eliud, padre de Eleazar; Eleazar, padre de Matán; Matán, padre de Jacob. Jacob fue padre de José, el esposo de María, de la cual nació Jesús, que es llamado Cristo. El total de las generaciones es, por lo tanto: desde Abraham hasta David, catorce generaciones; desde David hasta el destierro en Babilonia, catorce generaciones; desde el destierro en Babilonia hasta Cristo, catorce generaciones.

Genealogía de Jesucristo, hijo de David. Meditación del Evangelio según San Mateo 1, 1-17 por el biblista P. Norberto Padilla, misionero claretiano. Canción: Ven y reina (2019), de Eloy Baeza ---------- Lectura del santo evangelio según san Mateo 1, 1-17 Genealogía de Jesucristo, hijo de David, hijo de Abraham. Abraham engendró a Isaac, Isaac a Jacob, Jacob a Judá y a sus hermanos. Judá engendró de Tamar a Fares y a Zara, Fares a Esrom, Esrom a Aram. Aram a Aminadab, Aminadab a Naasón, Naasón a Salmón. Salmón engendró de Rahab a Booz, Booz engendró de Rut a Obed, Obed a Jesse. Jesse engendró a David el rey. David de la mujer de Urías engendró a Salomón. Salomón a Roboam, Roboam a Abías, Abías a Asa. Asa a Josafat, Josafat a Joram, Joram a Uzías. Uzías a Jotam, Jotam a Acaz, Acaz a Ezequías. Ezequías engendró a Manasés, Manasés a Amós, y Amós a Josías. Josías engendró a Jeconías y a sus hermanos, cuando el destierro de Babilonia. Después del destierro de Babilonia, Jeconías engendró a Salatiel, Salatiel a Zorobabel. Zorobabel a Abiud, Abiud a Eliaquim, Eliaquim a Azor. Azor a Sadoc, Sadoc a Aquim, Aquim a Eliud. Eliud a Eleazar, Eleazar a Matán, Matán a Jacob; y Jacob engendró a José, el esposo de María, de la cual nació Jesús, llamado el Cristo. Así las generaciones desde Abraham a David fueron en total catorce; desde David hasta la deportación a Babilonia, catorce; y desde la deportación a Babilonia hasta el Mesías, catorce. Palabra del Señor... Gloria a ti, Señor Jesús #SoyClaretiano #Evangelio #MisionerosClaretianos Música de introducción: Lámpara Es Tu Palabra, de Ain Karem

- Presione el botón PLAY para escuchar la catequesis del día, y comparte si lo quieres -+ Del Evangelio según san Mateo +Genealogía de Jesucristo, hijo de David, hijo de Abraham: Abraham engendró a Isaac, Isaac a Jacob, Jacob a Judá y a sus hermanos; Judá engendró de Tamar a Fares y a Zará; Fares a Esrom, Esrom a Aram, Aram a Aminadab, Aminadab a Naasón; Naasón a Salmón, Salmón engendró de Rajab a Booz, Booz engendró de Rut a Obed, Obed a Jesé, y Jesé al rey David.David engendró de la mujer de Urías a Salomón, Salomón a Roboam, Roboam a Abiá, Abiá a Asaf; Asaf a Josafat; Josafat a Joram; Joram a Ozías, Ozías a Joatam, Joatam a Acaz, Acaz a Ezequías, Ezequías a Manasés, Manasés a Amón, Amón a Josías, Josías engendró a Jeconías y a sus hermanos, durante el destierro en Babilonia.Después del destierro en Babilonia, Jeconías engendró a Salatiel, Salatiel a Zorobabel, Zorobabel a Abiud, Abiud a Eliaquim, Eliaquim a Azor, Azor a Sadoc, Sadoc a Aquim, Aquim a Eliud, Eliud a Eleazar, Eleazar a Matán, Matán a Jacob, y Jacob engendró a José, el esposo de María, de la cual nació Jesús, llamado Cristo.De modo que el total de generaciones, desde Abraham hasta David, es de catorce; desde David hasta la deportación a Babilonia, es de catorce, y desde la deportación a Babilonia hasta Cristo, es de catorce.Palabra de Dios.

Sábado, 17 de diciembre de 2022 (3ª Semana de Adviento) Evangelio del día y reflexión... ¡Deja que la Palabra del Señor transforme tu vida! [Mateo 1, 1-17] Libro del origen de Jesucristo, hijo de David, hijo de Abrahán. Abrahán engendró a Isaac, Isaac engendró a Jacob, Jacob engendró a Judá y a sus hermanos. Judá engendró, de Tamar, a Fares y a Zará, Fares engendró a Esrón, Esrón engendró a Arán, Arán engendró a Aminadab, Aminadab engendró a Naasón, Naasón engendró a Salmón, Salmón engendró, de Rajab, a Booz; Booz engendró, de Rut, a Obed; Obed engendró a Jesé, Jesé engendró a David, el rey. David, de la mujer de Urías, engendró a Salomón, Salomón engendró a Roboán, Roboán engendró a Abías, Abías engendró a Asaf, Asaf engendró a Josafat, Josafat engendró a Jorán, Jorán engendró a Ozías, Ozías engendró a Joatán, Joatán engendró a Acaz, Acaz engendró a Ezequías, Ezequías engendró a Manasés, Manasés engendró a Amós, Amós engendró a Josías; Josías engendró a Jeconías y a sus hermanos, cuando el destierro de Babilonia. Después del destierro de Babilonia, Jeconías engendró a Salatiel, Salatiel engendró a Zorobabel, Zorobabel engendró a Abiud, Abiud engendró a Eliaquín, Eliaquín engendró a Azor, Azor engendró a Sadoc, Sadoc engendró a Aquín, Aquín engendró a Eliud, Eliud engendró a Eleazar, Eleazar engendró a Matán, Matán engendró a Jacob; y Jacob engendró a José, el esposo de María, de la cual nació Jesús, llamado Cristo. Así, las generaciones desde Abrahán a David fueron en total catorce; desde David hasta la deportación a Babilonia, catorce; y desde la deportación a Babilonia hasta el Cristo, catorce. ------------------ ¿Quieres recibir cada día el Evangelio en tu whatsapp? Alta en: www.sercreyente.com/whatsapp Esta Navidad, regala libros de SerCreyente.com: https://sercreyente.com/category/libros/ También puedes hacer tu donativo en www.sercreyente.com/ayudanos Contacto: info@sercreyente.com

Mt 1, 1-17: Genealogía de Jesucristo, hijo de David, hijo de Abraham: Abraham engendró a Isaac, Isaac a Jacob, Jacob a Judá y a sus hermanos; Judá engendró de Tamar a Fares y a Zará; Fares a Esrom, Esrom a Aram, Aram a Aminadab, Aminadab a Naasón, Naasón a Salmón, Salmón engendró de Rajab a Booz; Booz engendró de Rut a Obed, Obed a Jesé, y Jesé al rey David. David engendró de la mujer de Urías a Salomón, Salomón a Roboam, Roboam a Abiá, Abiá a Asaf, Asaf a Josafat, Josafat a Joram, Joram a Ozías, Ozías a Joatam, Joatam a Acaz, Acaz a Ezequías, Ezequías a Manasés, Manasés a Amón, Amón a Josías, Josías engendró a Jeconías y a sus hermanos durante el destierro en Babilonia. Después del destierro en Babilonia, Jeconías engendró a Salatiel, Salatiel a Zorobabel, Zorobabel a Abiud, Abiud a Eliaquim, Eliaquim a Azor, Azor a Sadoc, Sadoc a Aquim, Aquim a Eliud, Eliud a Eleazar, Eleazar a Matán, Matán a Jacob, y Jacob engendró a José, el esposo de María, de la cual nació Jesús, llamado Cristo. De modo que el total de generaciones, desde Abraham hasta David, es de catorce; desde David hasta la deportación a Babilonia, es de catorce, y desde la deportación a Babilonia hasta Cristo, es de catorce.

On episode #37 of Floating Through Film, we conclude our series that was picked by Dany, Dziga Vertov! We begin the episode by concluding our thoughts on Vertov, and talking a little bit about what we got out of watching his films (1:13). He then explains why he picked two films not directed by Vertov to conclude a Dziga Vertov series, before reviewing the films themselves. The two films are Chris Marker's 1966 film, If I Had Four Dromedaries (16:53), and Mani Kaul's 1985 film, Mati Manas (37:19). We hope you enjoy! Movies We're Reviewing Next Week: Troll 2 (1990) + Red Notice (2021) Music: - Intro from If I Had Four Dromedaries (https://youtu.be/L5jZoxmiDag?t=2612) - Outro from Mati Manas (https://youtu.be/UjIF69DHvFA?t=5147) Hosts: Luke Seay (https://letterboxd.com/seayluke/), Blake Tourville (https://letterboxd.com/blaketourville/), and Dany Joshuva (https://letterboxd.com/djoshuva/)

El Kirguizistan

Welcome to episode 42 of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh's deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives.This time, the presenters – Zen Buddhist monk Brother Phap Huu and journalist Jo Confino – discuss generosity. Together, they consider how to cultivate generosity in our ways of thinking, speaking, and acting, by looking at Buddhist teachings, Plum Village mindfulness trainings, and Thich Nhat Hanh's applied wisdom.  And: what's the best way to practice generosity? Does generosity come from intimacy or from proximity? What is nondiscriminatory generosity? Can we feel generosity for all the elements making up the Earth? Brother Phap Huu shares the general meaning and importance of generosity in Buddhism, and in the Plum Village tradition in particular, and addresses gratitude for the simple things in life; the practice of non-self; generosity as a perpetual mindfulness training; generosity as presence; ever-growing love and compassion; mastering the practice of the smile; and community living as a lesson in generosity. Jo shares a recent show of generosity from listeners of the podcast, and on the subjects of generosity in an individualistic culture; fake generosity; not knowing how to receive generosity; unconscious behaviors in parents; and connection and intimacy as essential aspects of generosity. The episode ends with a short meditation on generosity guided by Brother Phap Huu.  Co-produced by the Plum Village App:https://plumvillage.app/ And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resources Dharma Talks: ‘Manas Consciousness, Teachings on Buddhist Psychology Retreat, 1997'https://plumvillage.org/library/dharma-talks/manas-consciousness-thich-nhat-hanh-teachings-on-buddhist-psychology-retreat-1997/ Dharma Talks: ‘The Face of Manas Revealed: Understanding a Hidden Aspect of Our Consciousness'https://plumvillage.org/library/dharma-talks/live-dharma-talk-by-sister-tue-nghiem-2020-11-29-plum-village/‘The Fourteen Mindfulness Trainings'https://plumvillage.org/mindfulness/the-14-mindfulness-trainings/Bhikkhuhttps://en.wikipedia.org/wiki/Bhikkhu Old Path White Clouds: Walking in the Footsteps of the Buddhahttps://plumvillage.org/books/1987-duong-xua-may-trang-old-path-white-clouds/ Six Paramitas: Practices to Cross to the Other Shore (short teaching video by Thich Nhat Hanh)https://www.youtube.com/watch?v=Z8dEkNM7SA0 Mahayana Buddhismhttps://en.wikipedia.org/wiki/MahayanaEmma Thompsonhttps://en.wikipedia.org/wiki/Emma_ThompsonThe Way Out Is In: ‘Slow Down, Rest, and Heal: The Spirit of the Rains Retreat (Episode #7)'https://plumvillage.org/podcast/slow-down-rest-and-heal-the-spirit-of-the-rains-retreat/‘The Five Mindfulness Trainings'https://plumvillage.org/mindfulness/the-5-mindfulness-trainings/  Quotes “No self means that we cannot exist by ourselves. If we remove all of the elements that are present in us, from the most fundamental – our parents, then our ancestors, then our spiritual ancestors, and then our conditions of life, which are food, sunshine, the blue sky, the rain, the air that we breathe – [then we see that] everything that is present supports us.” “Manas is a layer in our consciousness which allows us to want to grasp, want to move on, and want to do, and is always looking for something outside of itself, never feeling fulfilled. And it creates many, many habits. Manas forgets that we cannot exist by ourselves. And it forgets that we have to rely on others.” “In the practice of Buddhism, a true practitioner would actually become more caring for others, more caring for our environment, more caring for even the simplest things. Even the door of your house: you would want to open and close it mindfully so you can have gratitude for the simple things in life.” “In the practice of Buddhism – which Thay taught in Plum Village with the language and the direction of applied Buddhism, engaged Buddhism – generosity is not only within the material wealth that we have or the material possessions that we’re able to give to others, but generosity is also learning to be present for those you love.” “Generosity is a practice of openness, by seeing others outside of you as you. And that’s a very deep and profound practice.” “Each day, a smile is a gift that we can offer.” “Learn to smile to your past.” “I think generosity is all about connection and intimacy; sitting here with you, I feel love and warmth towards you. Whereas if I’d never met you and we were doing this on the phone the most significant element would be missing.” “Generosity is a practice, it's not just giving, giving, giving. We can give, give, give, but that can become a habit and can become fake in the moment. And so, not losing oneself is also a practice of generosity.” “Sometimes we have to learn to say no. It may be the most difficult thing, because there are so many requests coming in, and every request is to provide a spiritual practice, is to provide stability: teachings that can help people. But if you don’t know your limit, then you will not know how to love yourself. And you will also lose yourself in this, and therefore not become generous of oneself. So, in our generosity, there’s also a limit. We have to know our limit. We have to know how much we can give, as well as how much we want to give, so we can work towards that in order to be able to offer [it].”

Welcome to episode 42 of The Way Out Is In: The Zen Art of Living, a podcast series mirroring Zen Master Thich Nhat Hanh's deep teachings of Buddhist philosophy: a simple yet profound methodology for dealing with our suffering, and for creating more happiness and joy in our lives.This time, the presenters – Zen Buddhist monk Brother Phap Huu and journalist Jo Confino – discuss generosity. Together, they consider how to cultivate generosity in our ways of thinking, speaking, and acting, by looking at Buddhist teachings, Plum Village mindfulness trainings, and Thich Nhat Hanh's applied wisdom.  And: what's the best way to practice generosity? Does generosity come from intimacy or from proximity? What is nondiscriminatory generosity? Can we feel generosity for all the elements making up the Earth? Brother Phap Huu shares the general meaning and importance of generosity in Buddhism, and in the Plum Village tradition in particular, and addresses gratitude for the simple things in life; the practice of non-self; generosity as a perpetual mindfulness training; generosity as presence; ever-growing love and compassion; mastering the practice of the smile; and community living as a lesson in generosity. Jo shares a recent show of generosity from listeners of the podcast, and on the subjects of generosity in an individualistic culture; fake generosity; not knowing how to receive generosity; unconscious behaviors in parents; and connection and intimacy as essential aspects of generosity. The episode ends with a short meditation on generosity guided by Brother Phap Huu.  Co-produced by the Plum Village App:https://plumvillage.app/ And Global Optimism:https://globaloptimism.com/ With support from the Thich Nhat Hanh Foundation:https://thichnhathanhfoundation.org/ List of resources Dharma Talks: ‘Manas Consciousness, Teachings on Buddhist Psychology Retreat, 1997'https://plumvillage.org/library/dharma-talks/manas-consciousness-thich-nhat-hanh-teachings-on-buddhist-psychology-retreat-1997/ Dharma Talks: ‘The Face of Manas Revealed: Understanding a Hidden Aspect of Our Consciousness'https://plumvillage.org/library/dharma-talks/live-dharma-talk-by-sister-tue-nghiem-2020-11-29-plum-village/‘The Fourteen Mindfulness Trainings'https://plumvillage.org/mindfulness/the-14-mindfulness-trainings/Bhikkhuhttps://en.wikipedia.org/wiki/Bhikkhu Old Path White Clouds: Walking in the Footsteps of the Buddhahttps://plumvillage.org/books/1987-duong-xua-may-trang-old-path-white-clouds/ Six Paramitas: Practices to Cross to the Other Shore (short teaching video by Thich Nhat Hanh)https://www.youtube.com/watch?v=Z8dEkNM7SA0 Mahayana Buddhismhttps://en.wikipedia.org/wiki/MahayanaEmma Thompsonhttps://en.wikipedia.org/wiki/Emma_ThompsonThe Way Out Is In: ‘Slow Down, Rest, and Heal: The Spirit of the Rains Retreat (Episode #7)'https://plumvillage.org/podcast/slow-down-rest-and-heal-the-spirit-of-the-rains-retreat/‘The Five Mindfulness Trainings'https://plumvillage.org/mindfulness/the-5-mindfulness-trainings/  Quotes “No self means that we cannot exist by ourselves. If we remove all of the elements that are present in us, from the most fundamental – our parents, then our ancestors, then our spiritual ancestors, and then our conditions of life, which are food, sunshine, the blue sky, the rain, the air that we breathe – [then we see that] everything that is present supports us.” “Manas is a layer in our consciousness which allows us to want to grasp, want to move on, and want to do, and is always looking for something outside of itself, never feeling fulfilled. And it creates many, many habits. Manas forgets that we cannot exist by ourselves. And it forgets that we have to rely on others.” “In the practice of Buddhism, a true practitioner would actually become more caring for others, more caring for our environment, more caring for even the simplest things. Even the door of your house: you would want to open and close it mindfully so you can have gratitude for the simple things in life.” “In the practice of Buddhism – which Thay taught in Plum Village with the language and the direction of applied Buddhism, engaged Buddhism – generosity is not only within the material wealth that we have or the material possessions that we’re able to give to others, but generosity is also learning to be present for those you love.” “Generosity is a practice of openness, by seeing others outside of you as you. And that’s a very deep and profound practice.” “Each day, a smile is a gift that we can offer.” “Learn to smile to your past.” “I think generosity is all about connection and intimacy; sitting here with you, I feel love and warmth towards you. Whereas if I’d never met you and we were doing this on the phone the most significant element would be missing.” “Generosity is a practice, it's not just giving, giving, giving. We can give, give, give, but that can become a habit and can become fake in the moment. And so, not losing oneself is also a practice of generosity.” “Sometimes we have to learn to say no. It may be the most difficult thing, because there are so many requests coming in, and every request is to provide a spiritual practice, is to provide stability: teachings that can help people. But if you don’t know your limit, then you will not know how to love yourself. And you will also lose yourself in this, and therefore not become generous of oneself. So, in our generosity, there’s also a limit. We have to know our limit. We have to know how much we can give, as well as how much we want to give, so we can work towards that in order to be able to offer [it].”

Check out more resources to help you as a man at David Maxwell CoachingWhat do you think of when you think of a spiritual man? Do we need spiritual men? How are they different from any other man? On today's show, we are talking about the power of a spiritual man. We will talk about how all men have a part of them that wants to connect to the infinite. We will also deal with the reality of our practical side as men and why we are that way. We will then hit on some tips you can implement to become a more spiritual man.The Transcendence of ManAs men, we have a natural desire for something bigger than ourselvesIn the creation story, God made man to be connected to HimMen who don't believe in God or don't try to connect with Him try other thingsThe Practical ManOne of the biggest problems with our society's move toward the secular is men are pushed to be "practical"The problem is many Men have replaced their spiritual side with the practicalA man's lack of spirituality though comes down to his own responsibilityWhen men focus on just the practical and skip the spiritual it hurts them and hurts societyThe Spiritual ManWe start with our Creator and His bookThe foundation of belief has to be the BibleThe greatest example of manhood: JesusWhy church?

 Bios:Ernest Gray Jr. is the pastor of Keystone Baptist Church located in the West Garfield Park neighborhood of Chicago.  He is a graduate of the Moody Bible Institute with a degree in Pastoral Ministries, and a graduate of Wheaton College with a Master's Degree in Biblical Exegesis.  He completed his PhD coursework at McMaster Divinity College and is currently completing his thesis within the corpus of 1 Peter. Mr. Gray has taught in undergraduate school of Moody in the areas of Hermeneutics, first year Greek Grammar, General Epistles, the Gospel of John and Senior Seminar. It is Mr. Gray's hope to impact the African American church  through scholarship. Teaching has been one way that God has blessed him to live this out.  Ernest is also co-host of the newly released podcast Just Gospel with an emphasis upon reading today's social and racial injustices through a gospel lens. www.moodyradio.org    Jen Oyama Murphy  "My love of good stories led me to Yale University where I received a BA in English. Upon graduation, I felt called to bring individual stories into relationship with the Gospel Story, and I have worked in the areas of campus and church ministry, lay counseling, and pastoral care since 1989. Over the years, I sought a variety of ongoing education and training in the fields of psychology and theology, including graduate classes at The Seattle School of Theology & Psychology and Benedictine University. I also completed the Training Certificate and Externship programs at The Allender Center, and I previously held roles on their Training and Pastoral Care Team, as Manager of Leadership Development, and most recently as the Senior Director of The Allender Center. Believing that healing and growth happens in the context of relationship, I work collaboratively to create a safe coaching space of curiosity and kindness where honesty, care, desire, and imagination can grow. Using my experience and expertise in a trauma-informed, narrative-focused approach, I seek to help people live the story they were most meant for and heal from the ones they were not. I am passionate about personal support and development, particularly for leaders in nonprofit or ministry settings, including lay leaders who may not have a formal title or position. I'm especially committed to engaging the personal and collective stories of those who have felt invisible, marginalized, and oppressed. I love facilitating groups as well as working individually with people. I currently live in Chicago with my husband, and we have two adult daughters.Rebecca Wheeler Walston lives in Virginia, has completed  Law School at UCLA, holds a Master's in Marriage and Family Counseling, is also a licensed minister. Specializing in advising non-profits and small businesses. Specialties: providing the legal underpinning for start-up nonprofits and small businesses, advising nonprofit boards, 501c3 compliance, creating and reviewing business contracts.TJ PoonDr. Ernest Gray (00:41:40):Absolutely. Absolutely. There will be stories told in the next five, no, two or three years now about, this is the fascinating thing I'm trying to wrap my mind around is that it is this, I need to do a more research upon the Ukrainian Russian thing wherein you have, um, my ignorance, you have an apparent Eastern European, you have, uh, you know, have an eastern European kind of, this isn't anything about pigment autocracy, but culturally, I'm op I'm opposed to you because you have Russian descent, and I'm a Ukrainian descent. So upon the, upon the outside, it's not anything that has to do with the, with the merits of, of, of, uh, racial, racial, a racialized racialization. It has more to do with the cultural, um, ethnicity kind of, um, indicatives that create this hostility between the two. And to hear the atrocities that are ongoing right now against, you know, each o against the, the Ukrainian Russian conflict, right now, we're gonna hear about those things and, and, and hear just how egregious they are or whether it's the, um, the tusks and the Hutus in the Rwandan conflict, or whether it's the Bosnians versus the, um, the Serbians. I mean, there's gonna be a lot of that. There's, we, we find that these things occur, um, and that, and that it's, it's all because of these notions of superiority and, and tools of the enemy in order to, to, to divide and conquer. Um, and then coupled with power create, you know, devastating effects. I, I I, I, I think that there's a, um, there's a, there's a, the, the collectivist idea of seeing us all in the same boat with various facets is something that we need to strive. It's not easy to always to do. Um, but it's gotta happen. If we're going to create a, a better human, if we're not creative, if the Lord is gonna work in a way to, to help us, uh, move toward a better humanity, one that is at least honoring may not happen in our lifetime, may not happen until we see the Lord face to face. But at the same time, that's the work that we're, I'm called to is to be, uh, or, you know, to, to be the embodiment of some type of re repa posture, um, modeling for others what it could look like. Danielle (00:44:19):Sure. Yeah. Um, Rebecca and I put this in here, Hurt versus harm. Um, hurt being, and, and again, these, these are definitions coming from us, so I recognize that other people may have a different view and we can talk about that. Um, hurt being in, in, when Rebecca and I were talking about it inevitable in any relationship may cause painful feelings and hurt someone's feelings. Um, harm violating a person's dignity, and it takes energy non consensually from someone So how do individual hurts add to or cement structural power structures and our perspective and experience of harm? How do individual hurts add to or cement structural power structures and our perspective and experience of, of them? Dr. Ernest Gray (00:45:31):Yeah. Um, it's cuz you've got muscle memory hurt, um, over and over and over and over and over of sorts provides a muscle memory, a knee jerk, a kind of , Oh, this is familiar, here we go again. Ow. So I think that's one way, I'll, I'll step back now, but I think that, that it's the body that maintains a powerful memory of the feeling and it feels, and it's gonna be a familiar kind of triggering slash re-injury that until it's interrupted, can create, can see this as, um, broadly speaking, a a, a more, um, yeah, a reoccurring thing that is, that needs to be interrupted. TJ Poon(00:46:27):I'm really mindful of this in my relationships because there's a lot of horror from white people, from white women towards different communities. And so, like in my relationships, you, there's a, there's a mindfulness of like, maybe we have a disruption and at the level of me and this other person, it is a hurt, but it, it reinforces a harm that they've experienced or it feels like, um, feels similar to. And so it's not like we, I it's not like we opt, we can opt out. Like it can't opt out of that collective narrative. I can't say, Oh, well I'm just, you know, this one person. Um, so I, I think that is complex because the individual hurts do contribute. They feel like what Dr. Gray was saying, like it is muscle memory. It's some sometimes where something can feel or just reinforce, I guess, um, what has already happened to us in contexts. Jen Oyama Murphy (00:47:36):I mean, I think the complexity of the relationship between hurt and harm, um, contributes to how hard it can be to actually have meaningful repair. Because I, my experience sometimes, and I, I know I do this myself, that I will lean into the hurt and apologize or try to do repair on a personal one to one level and somehow feel like if I do that, it will also, it also repairs the harm. And that doesn't, that's, that's not true. I mean, it can perhaps contribute to a restorative process or a repair process around the harm, but Right. Just me, um, in charge of a small group repairing for a particular hurt that may have happened in the small group doesn't necessarily address the structure, the system that put that small group together, the content that's being taught, you know, the, the opportunity for those participants to even be in the program, Right. That there is something that's happening at a, at a harm level, um, that my personal apology for something that I did that hurt someone in the group isn't actually addressing. But we can hope that it does or act like it does or even have the expectation, um, that it will. And so the, I love the new, the nuance or the, the clarity between the two definitions that you guys are, um, asking us to wrestle with. I think that's, that's good's making me think just for myself. Like where do I go first, you know, out of my own, um, training or naivete or just like wishful thing, thinking that, that I can't repair systemic harm by apologizing or repairing like a personal hurt. Danielle (00:49:36):Um, I mean, Jen, I've been wrestling with that and, and when I, when I, in my experience, when someone apologizes to me, and I know they're apologizing for personal hurt, but I feel like they haven't said in, in, in a way I can understand often I'm not understanding how do I actually get out of this so we're not pitted against each other again. Mm-hmm. , when I feel trapped in that space and I receive an apology, I often, I, I feel more angry even at, even if I know the person sincerely apologizing, if I'm telling a more true story to you all as a Latinx person, and I've noticed this in my family, I receive the apology, and yet when I have to continue to function in the system, I am more angry afterwards. Mm-hmm. . Mm-hmm. , there's a frustration that happens, which then of course is bottled down and it, I often talk to my clients about this, but I was talking to my husband about it. It's like we threw all this stuff in the pressure cooker cuz we do a lot of pressure cooking and put a plastic lid on it. And now the s h I t spread sideways. And that's kind of how it feels when we, now I'm not saying we can do this perfectly or I even know how to do it, but when we address hurt, that's part of systemic harm without addressing the system. I think in my experience, it feels like I'm feeling my own pressure cooker mm-hmm. and I'm not able to contain the spray at different times. Mm-hmm. . Dr. Ernest Gray (00:51:20):Yeah. I think I think about for, I think about for me, the, my, my the, you know, systemizing, systematizing the way in which I associate things, what the right environment, the way in which my, you know, my senses have associated things. I'll have dejavu because I had a certain smell from my childhood and it'll, it could be triggering, right? I smell something and I'm like, Oh man, that reminds me of this moment. All that categorization to me tells me how my brain functions and how mm-hmm. associative. Mm-hmm. , it is for instances, smells, places, um, things that occur. And it's, it's the, it's the ongoing sense of that, especially if we've come out of, um, houses or, um, families where this was it, it was normative for us to experience these things on a regular basis so that any, any hint of it elsewhere outside of that, outside of the confines of that can reignite that same kind of shallow breathing and response. And I don't wanna, um, but, but definitely the advancing of hurt versus harm. It, it, it, the harm the those in whatever that instance is that creates, that, that response outta me lets me know that more that it is, it was the ongoing nature of those things which created the harm. Um, and so it almost asks, I it's first acknowledgement and then secondly saying, What do I need to do to take care of myself in this instance? Where do I need to go? What do I need to give myself in this moment so that I'm not going down this road of, here we go again. I'm in a corner . I don't wanna do that. I don't wanna kind of check out. But, um, I think about the west side of Chicago where I'm ministering, um, and I'm thinking about, you know, just this community that it doesn't really affect them. It, it really doesn't to hear gunshots, to hear, um, to hear, uh, sirens and things like that. These are everyday occurrence so that the, so that the, so that the ongoing nature of what they're used to just has evolved into this kind of numbing sense. But I, but I guess in going back, it is interrupting that, that delicate, um, sequence of events so that it does not cause me to shut down in that moment that I've, that I'm still learning how to do for myself. Right. And I think that in our interpersonal relationships, especially, here's where it meets the road, is in our interpersonal, or even our most intimate relationships, the ongoing hurt and does eventually, uh, you know, cross the line into harm because it has taken away the energy out of that, out of the other person, uh, or or out of us. Um, after such a long time after repeated, repeated instances. Rebecca W. Walston (00:54:31):I, I think what I think I'm hearing everybody alludes this sense of like, can there be an awareness of, of the, where the interpersonal and the individual kind of collides with the collective and the systemic, right? And, and just a more complex understanding of how any incident, however big or small the rupture is. Where is the interplay of those two things? So, so that a comment between two people can actually have this impact that's far more and reverberates with the kind of generational familiarity that that all of a sudden, it, it, it, it, um, we're, we're out of the category. My feelings are hurt and into this space of it feels like something of in me has been violated. Um, and I think it takes a, an enormous amount of energy and awareness on the part of both people, both the person who perpetrated something and the person who was on the receiving end of that, to have a sense of like where they are and where they are and where the other person is to kind of know that and build all to hold it, um, with some integrity. There was a point in which we brought a group of people, uh, to, to view the equal justice initiative, um, landmarks in Montgomery, Alabama, and the conversation and a processing conversation between a white woman and a black woman. And, you know, after having come from the, the National Memorial and Peace and Justice and witnessing the history of lynching, understandably, this black woman was deeply angry, like profoundly angry, um, and trying to manage in the moment what that anger was and, and, and turned to the white participant and said like, I, like I'm really angry at you. Like, I kind of hate you right now. Mm-hmm. , um, two people who are virtually strangers. Right. And, and, and, and for the white woman to have said to her a sense of like, um, I get it. I got it. I'm, I'm white and I'm a woman.And there's a sense in which historically white women called this particular place in the lynching of black bodies mm-hmm. . Um, and also can, can I be in this room in the particularity of my individual story and know that I personally, Right. Um, don't, don't agree with that, stand against it, have not participated actively in it. Kind of a sense of like, you know, and it may have been an imperfect or, or generous engagement, but you can hear the tension of like, how can we both be in this room and hold the collective historical nature of this? And the particularity of the two individuals in the room together hadn't actually been the active participant interrupter. So Yeah. I think it's hard and messy. Danielle (00:57:51):I, I love what, uh, Rebecca wrote. There was, you know, been talking to me about do we imagine Shalom as a return to where we started? Cause the very nature of the disrupt disruption being we cannot return from Eden to the city of God. Um, and Rebecca, I'll let you elaborate on that a little bit more, but when we were talking Rebecca and I, you know, as a mixed race woman, and in those mixes, you know, is indigenous and Spanish and African, and, you know, just this mix, I'm like, where would I return to? Right? Mm-hmm. , what community does a Latinx person returned to? If, if it's a return to Eden, where is, is Eden lost? And so, um, yeah, Rebecca, I don't know if you wanna expand on what you were thinking. Rebecca W. Walston (00:58:43):Uh, I mean, I I've just been wrestling with this in particular, you know, we talk about individual hurt. It's easy to talk about like the disruption that happened in Eden, that what God meant for me individually, what you know, is reflected in the Garden of Eden. The kind of peace and the kind of generosity and the kind of, um, uh, just more that, that is in the Garden of Eden. And, but when I, when I try and so, so there's a depend in which I can step into this work and have this individual sense of like, Oh, you know, I wasn't meant for the fracture and my relationship between myself and my parents, Right? I was meant for something that was more whole than that. So how do I, how do I have a sense of what that was like in Eden, and how do I have a sense of going back to that kind of, that kind of space? But when I translate that into like collective work around racial trauma, I get lost like Danielle, right? In this, this sense that like, um, in, in her book, Born On the Water, um, the author sort of makes this argument that though these African people got on the ship at the beginning in Africa, while they made the journey across the Atlantic and before they landed in the United States, something happened on the water. And there's something in that hyphenated existence that created a new people group in, in a way that like, I can't actually go back to Africa. I like, I can't, I mean, I will go there and for half a second somebody might mistaken me for a, a colored person, right? And if you're inside Africa, that means I'm not fully African. I'm not fully white, I'm somewhere in the middle. But the second I open my mouth, they, they know I'm not African. I'm something else, right? And there's a sense in which I can't actually go back to Eden. There, there's something that happened in the rupture and the displacement that actually makes it impossible for me to return for that, right? And, and I still have that sense of being displaced in the hyphenated existence in the US that makes me, in some ways not fully American either. So what, what is the answer to that? And as I started to wrestle with that theologically, you know, I'm looking at the text going, actually, the, the journey for the Christian is not back to Eden . Like the end game is not back to Genesis, it's to revelation in the city of God. And so that's my sense of this comment is like, do do I pivot and start to imagine repair as not a return to Eden, but onto something else? And, and, and, um, you know, then I begin to suspect that, uh, that, that there's something even in the journey of, of that, that that is a far more value to me that I would want more than just the return to Eden. There's something sweeter having made it onto the city of God. So this is my wonderings. Curious how, how that hits for any of you. Dr. Ernest Gray (01:02:09):I think the, I think you're spot on. And I guess I, I guess it's a maturity mark that says that this continuum, this, this, um, I think you get to a certain and you just realize you never really arrive. And I think this fits within that same conceptual framework of like, you know, hey , you know, you, you could reach the pinnacle of your career. And, um, and yet, you know, it's still not be ultimately satisfying because it's like, is that it? You know, I think I'm on top of the mountain and I, and I guess that's the, that's inherent of human, of human of humanness for me is that I'm, I'm, I'm resigned to thinking about completion and absolute perfection. I'll be perfected when I meet Jesus. They'll be the more work for me to do or work in me to be done. But in the meantime, um, I'm, I'm, I'm gonna be striving, blowing it, striving, um, gaining some, you know, gaining some, um, some skills and learning how to navigate better life and figuring out what works and doesn't work any, uh, as I go, as I age, as I, and hopefully in growing wisdom. Um, but I, I like this idea because there's a sense of, of jettisoning your experiences as though they're irrelevant. No, they're what brought me to this place and they're what's propelling me forward. Um, there's this sense of I might as well give them a hug and bring them with me on the journey, uh, because then they create a sense of meaning and value for me and for those of, uh, you know, for me, uh, as I'm, as I'm making my progress through, through life. So, so, so, um, that to me shows marks of, uh, a sense of maturity and, you know, some restore some restoration. I think, you know, and, and again, it comes down to like this sense of like, you know, the things that have value for us are can, can be worn. You know, Like, my son's got a got, you know, a favorite stuffed animal that is horrible. I wanna wash it every time I see it. You know, it's just like, we get rid of this thing. No, it's just, there's something about this particular stuffed animal that I just cannot part ways with. And so that's, that's kind of how we don't wanna get rid of our vinky or you know, our blanky, whatever it is. We got . Cause we love itself. , TJ Poon (01:04:53):I was really moved when I read this slide and listened to Rebecca and Danielle talking, I think, um, so I named my daughter Eden. And, you know, the, the meaning of pleasure, delight, just that, that the nature of what we were meant for. And in the end, we find it in the city full of people that look like us and not like us. And the image of that is represented there. And just kind of that shifting from like, our delight is found in this garden where it's just as in God, um, to our delight is in this city and, you know, the lamb of God is their light. All these different images that are really powerful and revolution, I think about that. Like that, that has meaningful too. Uh, just a shifting, um, where is our, where is our pleasure? Where is our delight? How do we come to experience that shaone? And who are the people that we experience that through? Dr. Ernest Gray (01:05:53):That's huge. And I, and I, yeah, and I, it's those people that are really part of that, you know, that space for us, that that really kind of helps us to, you know, experience the full, the sum, the full sum of what shalom means for us. I think that that's really important for us to really, for me especially to, to not shy away from that because I, I I, I, my ma my natural inclination would be to just be very isolated and monastic as opposed to engaged in community . But it's experienced in community and it's experienced together, and it's experienced with other shattered people too. Right. Um, and that to me is where I draw strength and energy and, um, you know, peace from as well. So, thank you, tj. I think yours mm-hmm. , I like what you share there. Danielle (01:06:57):I, I guess I would add like, to that, like, I think so much of my experience is being like in this very moment when I feel joy or maybe shalom or a sense of heaven, even in the moment, because unaware of what, I'm always not aware of what will come next. I don't know. Um, yeah. So just the feeling of heaven is in this moment too, with, you know, in the moment that I get to sit with the four of you, this is a piece of heaven for me, a reflection of hope and healing. Although we haven't even explored the ways we might have, you know, rubbed each other the wrong way. I have a sense that we could do that. And in that sense, that feels like heaven to me in spaces where there could, there are conflict. I'm not saying there isn't just a, just, I think in my own culture, the, that's why Sundays feel so good to me. For instance, when I'm with a couple of other families and we're eating and talking and laughing and, you know, the older kids are playing with the younger kids, like, to me, that feels, oh, that feels good. And, and if, if that was the last thing I felt, I would, that would feel like heaven to me. So I, I think there's also that, I'm not saying we're not going to the city of God, but there's just these momentary times when I feel very close to what I think it, it might mean. Mm-hmm. , Rebecca W. Walston (01:08:41):I, I do think, Danielle, I mean, I resonate with what you're saying. I think, I think the text is very clear that there are these moments, um, along the way. Right? I think that's that sense of, yay, do I walk through the valley of the shadow, Right? I, I will be with you. I, I think like wherever you are in the process, along the journey, the moments where you have a sense of, um, I am with you always. Right? And however that shows up for you in a faith, in a person, in a smile and an expression, in deed, whatever, however that shows up, it definitely, like, if I, I do have a sense of like, things we pick up along the way and, and a sense of final destination all being a part of the, the, the healing, the, like, the journey of repair. Um, and, and I start to think about, um, You know, the story of Joseph is a very significant one to me, has very reflected my own story, and then, then will know what that reference means, um, to me in particular by, you know, the, the sense in, in Joseph of like, what sad to meant for evil, God meant for good, right? And the sense of him naming his two sons, Manas and Efram, and one of them, meaning God has caused me to forget the toilet of my father's house. Um, and God has caused me to prosper in the land of my infliction is the meaning of the other son. And so I do think that there's, there's something in the text even that, that is about the journey and the destination being sweeter and holding something more, um, that than had our, our soul existence only been in Eden, Right? I mean, and, and that isn't to say like, I don't wish for that, you know what I mean? Or that I wouldn't love to be there, but, but I, but I mean like, leave it only to God to, to assert this idea that like, um, all of the rupture holds something more, um, that than life without any, without there ever being any sense of rupture. Right? And I think we're in the category of like, the mysteries of God by I, I think. I think so I think there's, there's such value in the journey in the valleys and what we pick up there about ourselves and God and people in it with us. Um, you know, Yeah. Like that, that feels aspirational to me and also feels true in some senses. You're muted, Ernest. I can't, can't hear you. So I said Dr. Ernest Gray (01:11:33):I was low, I was very low when I said that resonates. I, um, I was thinking about, um, you know, for me in the last few years, you know, Covid has done a, has done an, an immeasurable service in many ways. It has been incredibly harmful for a lot of us, but it's been a, it's done an immeasurable service at the same time, um, to reorient us. Um, for me it is increased my, depend my creaturely dependence on God in a way that here to four I would not have been focused upon. Right? I, you know, I spent 12, 13 years in the, in, in the classroom as a professor teaching, uh, on autopilot, um, from God's word, from, um, and teaching students how to study and think and what, what these words in the Bible say and what they could potentially mean, um, to the best of my ability. But that was autopilot stuff. And I felt insulated, if you will. But, but the repair and the why of the repair, why it's important, why, why the, um, the rupture is necessary, and we can call I, I, I would call covid and the time prior to, and subsequent to be very rupturing, I, I would call it as necessary, because it helped me to see my why and why dependence upon God had it be reframed, refocused, re you know, recalibrated so that I could not, so I could get out of a sense of, um, oh, my training prepared me for this to know my, you know, what I am and who I, what my journey has been, did not prepare me for this, and all the attendant features that have come as a result, the relationships that are broken and realizing that they were jacked up from a long , they were jacked up. I just couldn't see them during all those years. Um, but these remind me of the need for God to be embodied, uh, in my life in a way that, um, I had been maybe not as present with. And I think that that's part of the reason why, um, this is my re my why for repair, is that it creates a better, more relational dynamic between me and God that had I not gone through some rupturing event, I would not have appreciated the value of where I'm at with him now. More than that. I think one other thing is that I think that there's a sense too that there's a, um, there's a heightened awareness of all these other aspects that are coming, that are coming about. My eyes are now not as with, you know, blinders on. Now I can look around and say, Wow, this is a really jacked up place. Where can I help to affect some change? Where could I, you know, where can I put my stubborn ounces? Where can I place you know, who I am and what God has put in me, um, in the way so that I can, um, be a part so that I can help, you know, groups that are hurting, people that are hurting communities that are struggling, Um, and the, like, Jen Oyama Murphy (01:15:19):I'm trying to work this out. So I'm just working it out out loud for you all. But, um, I think kind of pi backing off of Rebecca, your, um, juxtaposition between Eden and City of God, and like, why for repair? I think for me, it's the invitation to both humility and hope. And, and for me, humility, um, often in my story and experience has led to what I felt like was humiliation, right? And the way that I learned culturally to avoid that was, um, to not need to repair, to do everything perfectly. To do everything well, to always get the a plus, you know, to, to not make a mistake where I would need to repair. But there's a desperation and hopelessness that comes with that kind of demand or pressure where, um, it's, it is dirty and painful, and it doesn't have that sense of like, Oh, there can be something of the goodness of God that can restore these parts that are dying or dead back to the land of the living. And, um, I think that the idea of that we're move, it's not binary. I'm not completely broken, and I'm not totally healed, and that there can be, um, hope and humility in making that journey. And if I'm able to make that journey with all kinds of different people, um, how much richer and deeper and broader that experience, that growing of humility, I think that can lead to growth and restoration and learning and healing. That just feeds into the hope, right? The hope that yes, I, I will reach the kingdom of God at the end, and there will be kind of the way that what we'll all be who we were meant to be. And there will be such goodness there, all that will continue to grow. Um, if I can stay kind of on that journey and not feel like, um, not give into the poll to be at one place or the other, you know, where I'm either totally broken and there's no hope or completely healed and there's no humility Dr. Ernest Gray (01:17:54):Sounds like a dash to me, a hyphen space, very much so that that hyphen space does so much, it preaches a better word, really does. Then the opposite ends of those two, those two realities are consum, consum, you know, conclusionary kind of places you wanna be. It's the hyphen that where we, where we ought to be. Rebecca W. Walston (01:18:25):Did you, is that word hyphen intentional? I Dr. Ernest Gray (01:18:31):Think so. I think so. It's the interim, well, we call hyphen the interim, you can call it all of that good stuff. Um, I, I think it's because, you know, whether, you know, whenever we, wherever we frequent a cemetery, we always think about how stoic it is to see the name and the date of birth and the date of death. And that hyphen is, that's what preaches the better word, is the hyphen in between what this person and how they went about their, their lives with their, their ups and downs, their navigation through the world for people like, um, people, for people who have been on the receiving end of, um, of trauma pain, um, and racialized, um, uh, this ambi or dis disor dis dis dis disorientation or trauma , we, we realize that they have a lot more weight to bear and that their experiences were far more complex. Um, and so this makes their stories even more winsome and more intriguing for us to learn and know about because we're, we're in relationship with them. Um, but the hyphen is the best place to be. And I find that in many ways, um, that is where real life occurs, and that's where I'm at right now. Um, as, as, as a matter of fact, Rebecca W. Walston (01:19:59):I, I mean, I've, I've heard that it has a very black sermon right there about the hyphen and the dash, right? But it hit me in particular because Danielle knows I often introduced myself as African hyphen American. So that your, that word hyphen hit me in that, in that context. Right. And as I was listening to Jen talk about humility and hope and how she, what she learned of how to settle into that space in her Japanese nest or her Japanese Hy American, I just, it just hit me, it hit me about the hyphenated racialized experience in the US and what you might be suggesting consciously or subconsciously Right. About that being a good place to be. Danielle (01:20:50):Yeah, yeah. Yeah. Jen, when you were talking, I was like, wanting to cry. I can still feel the tears. And I was just like, I felt the literal pull, I think at both end of that spectrum, when you talked through them for yourself, I was like, Oh, yeah, that's where I'm, Oh, wait a minute. Then you described the other end, and I was like, Oh, that's where I am . And I was, I think I was like, I was like, Oh, to sit in that, that interim space, you know, the hyphen space, sometimes I have felt like that space would kill me. Mm-hmm. the shame of not knowing how to be one or the other. Mm. Or to try to hold, or to try to explain to someone, you know, I, I think, what is your wife or repair, Why wouldn't I repair? I think of my own, you know, body. And, and, and when Rebecca's talked about not earnest, and, and you, I, I think like I have to be doing that internal work. I mean, because, you know, as you know, if you live in the body of the oppressor and the impressed , how do you make, how do, how do what repair has to be happening? It it, it's, it's happening. And, and if I'm fearful and wonderfully made, then God didn't make me like this on a mistake. It wasn't like, Oh, crap, that's how she came out. Let me see if I can fix it. Hmm. Um, indeed. So those are the things I was thinking as you were talking, Jen. Hmm. Rebecca W. Walston (01:22:47):I, I think Danielle, you're, you're in that sense on the slide of like, any version of repair must work towards the salvation and their redemption of the oppress, the oppress onlooker. Right. And that there has to be, we, we have to have a sense of categories for all of those things. Dr. Ernest Gray (01:23:10):And the work by each, I wonder, which, you know, I'm always trying to determine which one is gonna be the easier to repair, which, which person are you, the pressor or onlooker? And we would just assume that the onlooker would have the least amount of, but they might actually bear the biggest burden is because they're gonna have to deal with assumptions and biases that they have accumulated that are entrenched and that they don't wanna deal with and come to terms with. That's why it's easier to simply, you know, just lull their response or, or stay silent as the, as the notion below here says it's, it's easier to stay silent, to be, you know, resign, say it's not my issue than it is to get in and, and, and to really unearth whether or not this is actually something in internally that they're wrestling with that's far more scary to do. Um, and the majority of people might have some, this is a generalization, but it seems to me like the majority of people don't wanna really, really do that work, Danielle (01:24:19):Um, because all of us have been onlookers to one another's ethnic pain, whether we like it or not. I know I have absolutely. I've been an onlooker mm-hmm. , Yep. Mm-hmm. . Yep. And, and just, and then that's where you have where to step in is just like, Oh, that does not feel good. Mm-hmm. Mm-hmm. try to own that. My part in that, Dr. Ernest Gray (01:24:45):Ladies, it's almost a sense of a little bit of a reunion that I've had with you this afternoon, but I do need to go and pick up my two boys. And so for this part, I'm gonna need to jump off of the, um, of this, of this great time together, and hopefully I'll be invited back again so that my, um, so that we can, we can continue the conversation. Danielle (01:25:37):I will. Did you all have any final thoughts? TJ Poon (01:25:44):I've been noodling something since the very first slide, which is just like this distinction. I don't know if it's a useful one between disruption and rupture And how like rupture needs to be repaired, but a lot of times repair can't happen without sub disruption. And, you know, that first slide talks about how we kind of pathologized or like said negative anything that has to do with rupture, but you can't, like, you literally can't, um, repair without disrupting the systems. And I think in white imagination, those things are often made equivalent. Like anything that's disruptive is rupturing uncomfortable. Like, I need, I, I need to fix it as fast as possible. Um, versus no, actually this disruption is an invitation to something different. It's a disruption that actually will lead to an authentic repair or real repair as opposed to like, what calls dirty pain, like silence avoidance. Um, so I've just been thinking about those two different words and what they can mean. Mm-hmm. , Rebecca W. Walston (01:27:07):I like that distinction a lot. It, it feels almost like trying to get at like harm versus hurts, right? And, and try to have a sense of like, um, you know, are we always in the category of this is bad and awful and it needs to see immediately, Right. Or are there places where actually good and we need to let it play it itself out, So, yeah. Jen Oyama Murphy (01:27:35):Mm-hmm. Well, I think that also connects maybe fun too to Rebecca. You are, um, differentiating between like the demand to return to Eden or the like blessing of being on the journey to the city of God. Cause if the demand is to return to Eden, then anything disruptive is gonna feel, not like Eden, Right? But if, if it is about growing and learning and healing and developing on the road to the city of God, then disruption is part of that process, then it's something that may be hard, um, but it's necessary and hopeful or has the potential to be that. Rebecca W. Walston (01:28:22):Yeah. It, it does pivot something for me pretty significantly to be, to be talking about like the, my destination isn't actually Danielle (01:28:40):New ladies are really smart. can bottle all that up. I like that. TJ Poon (01:28:53):I mean, Jen, when you were like, I'm just working this out. And then you said something super deep and profound. I think what I was, what I was struck about what you said was like, um, just the demand to not ever need to repair like that internal pressure demand. And that's, that's how I feel all the time. Like, just, just be perfect and then you all need to repair mm-hmm. . Um, and just what, uh, yeah, just what a demand. What a, a burden. I don't, I don't know all the words, but like, it, it's dehumanizing cuz what it means to be human on this earth is to have disrupt, is to repair. Like you are going need to because we're all, we're all humans. And so there, when you said that, I was like, Oh, that's so important. Danielle (01:31:07):Because everything feels so lost. But I hope that this will be an encouragement to people about a conversation. Hopefully it'll feel like they can access something in themselves where.  

Istrouma en Español Oct 30 , 2022 ========== 30 de Octubre, 2022 "Los cuatro jinetes del apocalipsis" Apocalipsis 6:1-7:17 ========== ‭‭Apocalipsis‬ ‭5‬:‭11‬-‭13‬‬ Y miré, y oí la voz de muchos ángeles alrededor del trono, y de los seres vivientes, y de los ancianos; y su número era millones de millones, que decían a gran voz: El Cordero que fue inmolado es digno de tomar el poder, las riquezas, la sabiduría, la fortaleza, la honra, la gloria y la alabanza. Y a todo lo creado que está en el cielo, y sobre la tierra, y debajo de la tierra, y en el mar, y a todas las cosas que en ellos hay, oí decir: Al que está sentado en el trono, y al Cordero, sea la alabanza, la honra, la gloria y el poder, por los siglos de los siglos. ‭‭Apocalipsis‬ ‭6‬:‭1‬-‭8‬‬ Vi cuando el Cordero abrió uno de los sellos, y oí a uno de los cuatro seres vivientes decir como con voz de trueno: Ven y mira. Y miré, y he aquí un caballo blanco; y el que lo montaba tenía un arco; y le fue dada una corona, y salió venciendo, y para vencer. Cuando abrió el segundo sello, oí al segundo ser viviente, que decía: Ven y mira. Y salió otro caballo, bermejo; y al que lo montaba le fue dado poder de quitar de la tierra la paz, y que se matasen unos a otros; y se le dio una gran espada. Cuando abrió el tercer sello, oí al tercer ser viviente, que decía: Ven y mira. Y miré, y he aquí un caballo negro; y el que lo montaba tenía una balanza en la mano. Y oí una voz de en medio de los cuatro seres vivientes, que decía: Dos libras de trigo por un denario, y seis libras de cebada por un denario; pero no dañes el aceite ni el vino. Cuando abrió el cuarto sello, oí la voz del cuarto ser viviente, que decía: Ven y mira. Miré, y he aquí un caballo amarillo, y el que lo montaba tenía por nombre Muerte, y el Hades le seguía; y le fue dada potestad sobre la cuarta parte de la tierra, para matar con espada, con hambre, con mortandad, y con las fieras de la tierra. ‭‭Apocalipsis‬ ‭6‬:‭9‬-‭17‬‬ Cuando abrió el quinto sello, vi bajo el altar las almas de los que habían sido muertos por causa de la palabra de Dios y por el testimonio que tenían. Y clamaban a gran voz, diciendo: ¿Hasta cuándo, Señor, santo y verdadero, no juzgas y vengas nuestra sangre en los que moran en la tierra? Y se les dieron vestiduras blancas, y se les dijo que descansasen todavía un poco de tiempo, hasta que se completara el número de sus consiervos y sus hermanos, que también habían de ser muertos como ellos. Miré cuando abrió el sexto sello, y he aquí hubo un gran terremoto; y el sol se puso negro como tela de cilicio, y la luna se volvió toda como sangre; y las estrellas del cielo cayeron sobre la tierra, como la higuera deja caer sus higos cuando es sacudida por un fuerte viento. Y el cielo se desvaneció como un pergamino que se enrolla; y todo monte y toda isla se removió de su lugar. Y los reyes de la tierra, y los grandes, los ricos, los capitanes, los poderosos, y todo siervo y todo libre, se escondieron en las cuevas y entre las peñas de los montes; y decían a los montes y a las peñas: Caed sobre nosotros, y escondednos del rostro de aquel que está sentado sobre el trono, y de la ira del Cordero; porque el gran día de su ira ha llegado; ¿y quién podrá sostenerse en pie? ‭‭Apocalipsis‬ ‭7‬:‭1‬-‭17‬‬ Después de esto vi a cuatro ángeles en pie sobre los cuatro ángulos de la tierra, que detenían los cuatro vientos de la tierra, para que no soplase viento alguno sobre la tierra, ni sobre el mar, ni sobre ningún árbol. Vi también a otro ángel que subía de donde sale el sol, y tenía el sello del Dios vivo; y clamó a gran voz a los cuatro ángeles, a quienes se les había dado el poder de hacer daño a la tierra y al mar, diciendo: No hagáis daño a la tierra, ni al mar, ni a los árboles, hasta que hayamos sellado en sus frentes a los siervos de nuestro Dios. Y oí el número de los sellados: ciento cuarenta y cuatro mil sellados de todas las tribus de los hijos de Israel. De la tribu de Judá, doce mil sellados. De la tribu de Rubén, doce mil sellados. De la tribu de Gad, doce mil sellados. De la tribu de Aser, doce mil sellados. De la tribu de Neftalí, doce mil sellados. De la tribu de Manasés, doce mil sellados. De la tribu de Simeón, doce mil sellados. De la tribu de Leví, doce mil sellados. De la tribu de Isacar, doce mil sellados. De la tribu de Zabulón, doce mil sellados. De la tribu de José, doce mil sellados. De la tribu de Benjamín, doce mil sellados. Después de esto miré, y he aquí una gran multitud, la cual nadie podía contar, de todas naciones y tribus y pueblos y lenguas, que estaban delante del trono y en la presencia del Cordero, vestidos de ropas blancas, y con palmas en las manos; y clamaban a gran voz, diciendo: La salvación pertenece a nuestro Dios que está sentado en el trono, y al Cordero. Y todos los ángeles estaban en pie alrededor del trono, y de los ancianos y de los cuatro seres vivientes; y se postraron sobre sus rostros delante del trono, y adoraron a Dios, diciendo: Amén. La bendición y la gloria y la sabiduría y la acción de gracias y la honra y el poder y la fortaleza, sean a nuestro Dios por los siglos de los siglos. Amén. Entonces uno de los ancianos habló, diciéndome: Estos que están vestidos de ropas blancas, ¿quiénes son, y de dónde han venido? Yo le dije: Señor, tú lo sabes. Y él me dijo: Estos son los que han salido de la gran tribulación, y han lavado sus ropas, y las han emblanquecido en la sangre del Cordero. Por esto están delante del trono de Dios, y le sirven día y noche en su templo; y el que está sentado sobre el trono extenderá su tabernáculo sobre ellos. Ya no tendrán hambre ni sed, y el sol no caerá más sobre ellos, ni calor alguno; porque el Cordero que está en medio del trono los pastoreará, y los guiará a fuentes de aguas de vida; y Dios enjugará toda lágrima de los ojos de ellos. 1. Revelación: (Apocalipsis 5.11-13) 2. Retribución: (Apocalipsis 6:1–8) a. El caballo blanco b. El caballo rojo c. El caballo negro d. El caballo amarillo 3. Respuesta: (Apocalipsis 6:9–17) a. Los mártires b. Los habitantes de la tierra 4. Redención: (Apocalipsis 7:1–17) a. Los 144.000 b. La Gran multitud 5. Conclusión: Hay una esperanza más allá del sufrimiento. 1) Nos invita a morar con Dios 2) Nos consuela con su compañía eterna 3) Nos pastorea [Image] https://imageproxy.youversionapi.com/640x640/https://s3-us-west-2.amazonaws.com/mushroom-event-images-prod/117574509-1662179323184.jpg [Image] https://imageproxy.youversionapi.com/640x640/https://s3-us-west-2.amazonaws.com/mushroom-event-images-prod/117574509-1662178078340.jpg [Image] https://imageproxy.youversionapi.com/640x640/https://s3-us-west-2.amazonaws.com/mushroom-event-images-prod/117574509-1662178099944.jpg [Image] https://imageproxy.youversionapi.com/640x640/https://s3-us-west-2.amazonaws.com/mushroom-event-images-prod/117574509-1667100046722.jpg Regístrate ¡Si es la primera vez que asistes te invitamos a que te registres utilizando el siguiente link! https://istrouma.org/nuevo Nuestro Facebook Link de nuestro facebook donde nuestros servicios estarán en vivo ¡Acompáñanos! https://www.facebook.com/IBCespanol/ Visita nuestra pagina oficial: ¡Te esperamos! https://istrouma.org/espanol

INTRODUCTION: Emily Dufton“An oracle ofknowledge on all things marijuana” - BostonHeraldI'm a drug historian and writer based near Washington,D.C. I received my BA from New York University and earned my Ph.D. in AmericanStudies from George Washington University. My first book, Grass Roots: The Rise and Fall and Rise of Marijuana inAmerica, traced over 50 years of cannabis activism and wasnamed one of “The8 Best Weed Books to Read Right Now” by RollingStone and one of “The Top 5Cannabis Books to Have In Your Personal Library” by 10buds.com.Since its publication,I've become a commentator on America's changing cannabisscene. I've appeared on CNN,the History Channel andNPR's BackStory with the American History Guys, and my writing has been featured on TIME, CNN,SmithsonianMagazine, and the WashingtonPost. I'm currentlyworking on my second book, Addiction,Inc.: Medication-Assisted Treatment and the War on Drugs (under contractwith the University of Chicago Press). It's the history of the development andcommercialization of the opioid addiction medication industry. In 2021 I won a LukasWork-in-Progress Award to help finance its writing. In 2022 I won a Robert B. SilversGrant. I'm deeply grateful for all the support.I'm also a podcasthost on the NewBooks Network, where I interview authors on new books about drugs,addiction and recovery. I live in the People's Republic of TakomaPark, Maryland, with my husband Dickson Mercerand our two children.  INCLUDED IN THIS EPISODE (But not limited to):  ·      A Look At The History Of Marijuana ·      Emily's Halloween Candy Advice·      De'Vannon's Experience With Hallucinogenics·      Great Grassroots Advice For Marijuana/Drug Activists ·      President Joe Biden's Major Moves For Marijuana·      The Inappropriate Relationship Between - Church + Media + Government·      Political Influences And Implications On Drugs·      The Balance Between Parents Rights And Kids Rights·      How Grassroots Organizations Impact Federal Policy·      Why We Shouldn't Assume Decriminalization Is Here To Stay  CONNECT WITH EMILY: Website: https://www.emilydufton.com/Grass Roots: https://www.emilydufton.com/grass-rootsLinkedIn: https://bit.ly/3ganBPgFacebook: https://www.facebook.com/emily.duftonInstagram: https://www.instagram.com/author_emily_dufton/Twitter: https://twitter.com/emily_duftonMedium: https://medium.com/@ebdufton   CONNECT WITH DE'VANNON: Website: https://www.SexDrugsAndJesus.comWebsite: https://www.DownUnderApparel.comYouTube: https://bit.ly/3daTqCMFacebook: https://www.facebook.com/SexDrugsAndJesus/Instagram: https://www.instagram.com/sexdrugsandjesuspodcast/Twitter: https://twitter.com/TabooTopixLinkedIn: https://www.linkedin.com/in/devannonPinterest: https://www.pinterest.es/SexDrugsAndJesus/_saved/Email: DeVannon@SexDrugsAndJesus.com  DE'VANNON'S RECOMMENDATIONS: ·      Pray Away Documentary (NETFLIX)o  https://www.netflix.com/title/81040370o  TRAILER: https://www.youtube.com/watch?v=tk_CqGVfxEs ·      OverviewBible (Jeffrey Kranz)o  https://overviewbible.como  https://www.youtube.com/c/OverviewBible ·      Hillsong: A Megachurch Exposed (Documentary)o  https://press.discoveryplus.com/lifestyle/discovery-announces-key-participants-featured-in-upcoming-expose-of-the-hillsong-church-controversy-hillsong-a-megachurch-exposed/ ·      Leaving Hillsong Podcast With Tanya Levino  https://leavinghillsong.podbean.com  ·      Upwork: https://www.upwork.com·      FreeUp: https://freeup.net VETERAN'S SERVICE ORGANIZATIONS ·      Disabled American Veterans (DAV): https://www.dav.org·      American Legion: https://www.legion.org ·      What The World Needs Now (Dionne Warwick): https://www.youtube.com/watch?v=FfHAs9cdTqg INTERESTED IN PODCASTING OR BEING A GUEST?: ·      PodMatch is awesome! This application streamlines the process of finding guests for your show and also helps you find shows to be a guest on. The PodMatch Community is a part of this and that is where you can ask questions and get help from an entire network of people so that you save both money and time on your podcasting journey.https://podmatch.com/signup/devannon  TRANSCRIPT: [00:00:00]You're listening to the sex drugs and Jesus podcast, where we discuss whatever the fuck we want to! And yes, we can put sex and drugs and Jesus all in the same bed and still be all right at the end of the day. My name is De'Vannon and I'll be interviewing guests from every corner of this world as we dig into topics that are too risqué for the morning show, as we strive to help you understand what's really going on in your life.There is nothing off the table and we've got a lot to talk about. So let's dive right into this episode.De'Vannon: Emily Dufton is an author, podcast host, and a drug historian who has blessed the world with a phenomenal book, which is entitled Grass Roots. The rise and fall and rise of marijuana in America. This book offers phenomenal advice for marijuana slash drug activists and encourages us to not arrest on our laurels, assuming that drug decriminalization is here to stay.Now, I fell in love with Ms. Emily when I discovered her while [00:01:00] listening to the, the. To The ReidOut podcast hosted by the great Joy-Ann Reid over on msnbc, and it was a surreal delight to sit down and talk with Emily about what's going on with drugs right now, as well as what was going on with drugs back then.Also, would like everyone to please check out our YouTube channel because for this very special episode, Emily and I have dawned our Halloween costumes. She's a hot dog, and I'm Fred Flintstone, and you have got to check them out. Have a super safe Halloween everyone.Hello and happy Halloween everyone, and welcome to this very special edition of The Sex Drugs in Jesus podcast. I wish you all a very, very spooky weekend. I have with me the great. Multi talented, multifaceted, delicious, and nutritious. Emily din, How are you, girl? Emily: Oh my God, I'm feeling delicious and nutritious.Thank [00:02:00] you. I'm so happy to be here. Thank you for having me. I'm De'Vannon: so fucking lely. Like you look delicious and nutritious. So you're dressed as a hot dog. I am. So I'm curious and you told me, Previously that you're a hot dog every year, and so I've been wondering, so some years, are you like a vegan hot dog another year?You're like a Polish sausage. You switch up the bond, like how exactly does it go? Emily: Oh, the hot dog is in the eye of the beholder. I, that's how it is. I think, you know, I live in Tacoma Park, Maryland. It's known as the Berkeley of the East. I think many people see me as a tofu dog, as a beyond beyond.Hot dog. Others as DC adjacent, you know, were like, I could be a half smoke. I could be, I'm just I just wear this because it's a costume I found on the side of the street in Capitol Hill in DC where I was living at the time, and I thought, [00:03:00] This is amazing. Someone is just giving away a hot dog costume.I'm going to give it a home and I'm going to be a hot dog every year from now until it literally falls apart. And so that's why I'm a hot dog every year. De'Vannon: looks brand new. I love it. Emily: Thank you. It gets washed from time to time. De'Vannon: from time. Good time. Look, I love me a good wier girl. So , Emily: I could be, I could be the wier of your dreams.Who knows? Let's see. We can put the, the top up for a minute. See you. De'Vannon: It's great. That is one. Okay. All right. There y'all. So . So Emily is an author and a drug historian. She holds a PhD in American Studies from George Washington University. She is the author of a fabulous book called Grassroots, the Rise and Fall and Rise of Marijuana in America.Has to do with how, how, how, how, [00:04:00] how earnest hippies, frightened parents suffering patients and other ordinary Americans went to war over the marijuana. It was a little mm-hmm. description I had of that. Before we go much further, I wanna take a moment to give a shout out to Ms. Joy and re over at the readout on msnbc, because that is how I discovered.Oh wow. . I saw you on her podcast and then I heard what you had to say about your grassroots book, and then I fell in love with you and when I built up the courage and got, got, got more bodies of works under my belt, I sent you a message, you know, hoping and praying that you would respond and you did.And so, Emily: Paul touch my heart. I'm so happy to be here. And honestly, like I The idea that, that, oh, you would be at all nervous to talk to me, makes me just like ache a little bit on the inside. I'm so happy to talk to you and this is such an honor for me to [00:05:00] be here. We are. You wrote a book, We Are equals, We know, We know what it is to go into the, the pain cave of writing and, and try to create something intelligible and lengthy about complicated subjects.You know, so writer to writer, you and I are, we are. Eye to eye. I'm so happy to be here. Thank you. De'Vannon: The sausage and so, So I'm like a glittery version of Fred Flinstone because, As far as I'm concerned, we all know what Fred Freestone and Barney Rubble were really doing over in Bed Rock, Honey and Emily: Rock. I mean, come on.Yeah, it was right inDe'Vannon: Barney Rubs a total bottom. I know. It . So, So in your own words, I've given like my take on, is there anything you'd like to say about yourself, your own personal history or anything? Emily: Gosh. [00:06:00] Like, like about writing grassroots or about like what? Like about me as a human being. De'Vannon: Anything about you at all.Your favorite color, Favorite place you've traveled. We're gonna get into grassroots right after you. Tell us whatever you'd like to say. Just about yourself. Oh my at all since I've already given a little history, so you don't have to Oh, Emily: lovely. I'm a Piy, Sun Sagittarius, Rising Pisces Moon. I have two children a boy who's six and a little girl who's almost three.I'm working on my second book right now, which is about the history of medication assisted treatment for opioid use disorder, and I won a couple grants to fund the work, and it's been super awesome. And hopefully I'm gonna go to Switzerland either at the end of this year or the beginning of next year to compare addiction treatment programs over there with America's treatments.So those are, I think by far the most pertinent facts about me that everyone should, [00:07:00] should know. .De'Vannon: I think those are pretty damn good and relevant facts. the, the, the resurgence of healing with the drugs. Look, I just got back from Portland, Oregon dealing shrooms. And sell. So that is a cell aside, but, and what the fuck else I did?Mdm a I had never been shrooms before in my life and since I'm a veteran who suffers from ptsd, O C D and you know, all of these things and I saw on Netflix and the How to Change Your Mind documentary on PBS history of Mil illness. Documentary, how they've been using these hallucinogenics to help veterans.And I thought, Okay, I'm not gonna wait for this to be approved. I'm gonna fly my happy ass up here and do these shrooms. Man, it took seven grams for me to like fill anything. And apparently that's like a lot. And wow. I don't know, apparently besides the Emily: social work. Oh, that context. Yeah. So you did like an official, like, like clinical trial?It De'Vannon: wasn't a trial I paid for this. I [00:08:00] found a social worker who was willing to to do it in a psychiatric setting. Uhhuh, he feel like his woods are like an hour north of Portland into his cabin in the woods. So that, cuz he was like insistent that the environment be like, Right. And so it was like a guided assistant thing.It was, it was clinical, but I paid for it. I wasn't, I didn't wait for a trial Emily: to come. Totally, totally understood. That's awesome. How was it? Was it a good experience?De'Vannon: It follows me, so in a good way. So like if I smoke weed, it does not have an effect on me. I've tried different strands, different states, different times.I used to sell the hell out of it back in my drug dealing days, but I never fool with it too much. I used to sell shrooms. I never did 'em either. But I have discovered that if I do like a CBD gummy, I will be sitting around looking like EE from South Park. I feel that. But, so the, the C B D [00:09:00] does the same thing that the MDM A and the shrooms did.It quiet hit my mind. So I was expecting to have one of those like, really jerky experiences like I saw in the documentary, but that did not happen for me at all because my mind is always like this with the OCD and the PTSD and everything. Mm-hmm. . So for me, what those, what those hallucinogenics did was it just neutralized.And so I was just like, still just silent, quiet. And so I have found things that I used to, that I used to have anxiety over. I don't anymore. And so basically that peace, it, it attached itself to me in those, in that state of mind. Emily: I love that. So, so quieted your minds downed. How long did the quietness.De'Vannon: It's ongoing. So I was, while the drugs had their effect on me, okay, on this room, you know, the trees started to like move and the prints, you know, the pattern in the carpet started [00:10:00] dancing and doing his own thing and whatnot. So that was kind of freaky. But once that all settled down, , you know, you know, So it's not like it was, I, I have found, this has been like maybe three weeks ago that I was in Portland.It hasn't changed. You know, I still feel peace. It's like, and I experienced the same thing when I started experiment, the CBD gummies, which has only been like maybe two or three months ago. Mm-hmm. That I discovered that these gummies will have an impact on me. That's interesting. It's like, it's, it's a permanent thing with me.Emily: Wow. And have you had any kind of I don't know, like sessions or counseling or anything to kind of talk about like, But you know, sort of digesting the effects of it or like, maybe I don't even, I don't even know what the word is, but have, have you communicated at all with the guy who led the session since he, De'Vannon: He was, he is open to that and he wanted to schedule a follow up, but [00:11:00] I, and I can reach out to him if I want to, Emily, but I, I was ready, you know, like writing my blog and my books in the show and I see a, a social worker every week anyway.I see a licensed family marriage, the. A couple of times a month for me and my boyfriend, and then I see a hypno therapist once a month. And so I'm always professing and manifesting the change that I want. I went into it already. I didn't really embody to do too much handholding, and I'm all like, I'm ready to let this shit go.Like we talk about it, but it's already d